The Mystical City of God
Venerable Mary of Agreda
BOOK FOUR: The INCARNATION

Describing the Anxieties of Saint Joseph on Account of the Pregnancy of Most Holy Mary, the Birth of Christ our Lord, His Circumcision, the Adoration of the Kings, the Presentation of the Infant Jesus In the Temple,
the Flight Into Egypt, the Death of the Holy Innocents, and the Return to Nazareth

CHAPTER I

SAINT JOSEPH BECOMES AWARE OF THE PREGNANCY OF HIS SPOUSE, THE VIRGIN MARY, AND IS FILLED WITH ANXIETY, AS HE KNOWS THAT HE HAD NO PART IN IT

The divine pregnancy of the Princess of heaven had advanced to its fifth month when the most chaste Joseph, her husband, commenced to notice the condition of the Virgin; for on account of the natural elegance and perfection of her virginal body, as I have already remarked (No. 115), any change could not long remain concealed and would so much the sooner be discovered. One day, when saint Joseph was full of anxious doubts and saw Her coming out of her oratory, he noticed more particularly this evident change, without being able to explain away what he saw so clearly with his eyes. The man of God was wounded to his inmost heart by an arrow of grief, unable to ward off the force of evidence, which at the same time wounded his soul. The principal cause of his grief was the most chaste, and therefore the most intense love with which he cherished his most faithful Spouse, and in which he had from the beginning given over to Her his whole heart. Moreover, her charming graces and incomparable holiness had captured and bound to Her his inmost soul. As She was so perfect and accomplished in her modesty and humble reticence, saint Joseph, besides his anxious solicitude to serve Her, naturally entertained the loving desire of meeting a response of his love from his Spouse. This was so ordained by the Lord, in order that by the desire for this interchange of affection he might be incited to love and serve Her more faithfully.

376. Saint Joseph fulfilled this obligation as a most faithful spouse and as the guardian of the sacrament, which as yet was concealed from him. In proportion as he was solicitous in serving and venerating his Spouse, and loving Her with a most pure, chaste, holy and just love, in so far also increased his desire of finding a response to his affection and service. He never manifested or spoke of this desire, as well on account of the reverence elicited by the humble majesty of his Spouse as also because the more than angelic purity, conversation and intercourse of the Virgin with him had given him no apprehension in this regard. But when he found himself thus unexpectedly in the face of this disclosure, where the clear evidence of his senses allowed no denial, his soul was torn asunder by sorrowful surprise. Yet, though overwhelmed by the evidence of this change in his Spouse, he gave his thoughts no greater liberty than to admit what his eyes could not fail to perceive. For, being a holy and just man (Matth. 1, 19), although he saw the effect, he withheld his judgment as to the cause. Without doubt, if the saint had believed that his Spouse had any guilt in causing this condition, he would have died of sorrow.

377. Besides all this was the certainty of his not having any part in this pregnancy, the effects of which were before his eyes; and there was the inevitable dishonor which would follow as soon as it would become public. This thought caused so much the greater anxiety in him, as he was of a most noble and honorable disposition, and in his great foresight he knew how to weigh the disgrace and shame of himself and his Spouse in each circumstances. The third and most intimate cause of his sorrow, and which gave him the deepest pain, was the dread of being obliged to deliver over his Spouse to the authorities to be stoned (Lev. 20, 10), for this was the punishment of an adulteress convicted of the crime. The heart of saint Joseph, filled with these painful considerations, found itself as it were exposed to the thrusts of many sharp-edged swords, without any other refuge than the full confidence which he had in his Spouse. But as all outward signs confirmed the correctness of his observations, there was no escape from these tormenting thoughts, and as he did not dare to communicate about his grievous affliction with anybody, he found himself surrounded by the sorrows of death (Ps. 17, 5), and he experienced in himself the saying of the Scriptures, that: "Jealousy is hard as hell" (Cant. 8, 6).

378. When he attempted to follow out these thoughts in solitude, grief suspended his faculties. If his thoughts touched upon the wrong, which his senses led him to suspect, they melted away as the ice before the sun, or vanished like the dust before the wind, as soon as he remembered the well-tried holiness of his modest and circumspect Spouse. If he tried to suspend the workings of his chaste love, he could not; for She continued to present Herself to his thoughts as the most worthy object of his love, and the hidden truth of her fidelity had more power of attracting his love than the deceitful appearances of infidelity to destroy it. The strong and sure bond which truth, reason and justice had woven about her fidelity could not be broken. He found no suitable occasion of opening his mind to his heavenly Spouse, nor did her serene and heavenly equanimity seem to invite him to such an explanation. Although he could not but admit the change in her shape, yet he could not conceive how her purity and holiness could be compatible with any failing such as this change might indicate. For it seemed impossible to him to connect such a sin with One who manifested such chastity, tranquillity and holy discretion, and such united harmony of all graces and virtues in her daily life.

379. In the midst of these tormenting anxieties the holy Spouse Joseph appealed to the tribunal of the Lord in prayer and placing himself in his presence, he said:  "Most high Lord and God, my desires and sighs are not unknown to Thee. I find myself cast about by the violent waves of sorrow (Ps, 31. 10) which through my senses have come to afflict my heart. I have given myself over with entire confidence to the Spouse whom thou hast given me. I have confided entirely in her holiness; and the signs of this unexpected change in Her are giving rise to tormenting and fearful doubts lest my confidence be misplaced. Nothing have I until now seen in Her which could give occasion for any doubt in her modesty and her extraordinary virtue; yet at the same time I cannot deny that She is pregnant. To think that She has been unfaithful to me, and has offended Thee, would be temerity in view of such rare purity and holiness: to deny what my own eyes perceive is impossible. But it is not impossible that I die of grief, unless there is some mystery hidden beneath it which I cannot yet fathom. Reason proclaims Her as blameless, while the senses accuse Her. She conceals from me the cause of her pregnancy, while I have it before my eyes. What shall I do? We both have come to an agreement concerning our vows of chastity, and we have both promised to keep them for thy glory; if it could be possible that She has violated her fidelity toward Thee and toward me, I would defend thy honor-and would forget mine for love of Thee. Yet how could She preserve such purity and holiness in all other things if She had committed so grave a crime in this? And on the other hand, why does She, who is so holy and prudent, conceal this matter from me? I withhold and defer my judgment. Not being able to penetrate to the cause of what I see, I pour out in thy presence my afflicted soul (Ps, 141, 3), God of Abraham, Isaac and Jacob. Receive my tears as an acceptable sacrifice; and if my sins merit thy indignation, let thy own clemency and kindness move Thee not to despise my excruciating sorrow. I do not believe that Mary has offended Thee; yet much less can I presume that there is a mystery of which I, as her Spouse, am not to be informed. Govern Thou my mind and heart by thy divine light, in order that I may know and fulfill that which is most pleasing to Thee."

380. Saint Joseph persevered in this kind of prayer, adding many more affectionate petitions; for even though he conjectured that there must be some mystery in the pregnancy of the most holy Mary hidden from him, he could not find assurance therein. This thought had no greater force to exculpate most holy Mary than the other reasons founded upon her holiness; and therefore the idea that the most holy Queen might be the Mother of the Messias did not come to his mind. If at times he drove away his conjectures, they would return in greater number and with more urgent force of evidence. Thus he was cast about on the turbulent waves of doubt. From sheer exhaustion he would at times fall into a condition of mind wherein he could find neither an anchor of certainty for his doubts, nor tranquillity for his heart, nor any standard by which he could direct his course. Yet his forbearance under this torment was so great that it is an evident proof of his great discretion and holiness, and that it made him worthy of the singular blessing which awaited him.

381. All that passed in the heart of saint Joseph was known to the Princess of heaven, who penetrated into its interior by the light of her divine science. Although her soul was full of tenderness and compassion for the sufferings of her spouse, She said not a word in the matter; but She continued to serve him with all devotion and solicitude. The man of God watched Her without outward demonstration, yet with a greater anxiety than that of any man that ever lived. The pregnancy of most holy Mary was not burdensome or painful to Her; but as the great Lady in serving him at table or any other domestic occupations, necessarily disclosed her state more and more openly, saint Joseph noticed all these actions and movements and with deep affliction of soul verified all his observations. Notwithstanding his being a holy and just man, he permitted himself to be respected and served by the most holy Virgin after their espousal, claiming in all things the position of head and husband of the family, though with rare humility and prudence. As long as he was ignorant of the mystery of his Spouse he judged it right, within befitting limits, to show his authority in imitation of the ancient Fathers and Patriarchs. For he knew that they demanded subjection and prompt obedience of their wives, and he did not wish to.  She served him on her knees, and although this somewhat consoled saint Joseph, yet on the other hand, it was also a cause for new grief. For thus he only saw the motives of love and esteem multiplied and still remained uncertain whether She had been untrue or not. The heavenly Lady offered up continual prayers for him and besought the Most High to look upon him and console him; as for the rest She submitted all to the will of his Majesty.

383. Saint Joseph could not entirely conceal his cruel sorrow, and therefore he often appeared to be in doubt and sad suspense. Sometimes, carried away by his grief, he spoke to his heavenly Spouse with some degree of severity, such as he had not shown before. This was the natural effect of the affliction of his heart, not of anger or vengeful feelings; for these never entered his thoughts, as we shall see later. The most prudent Lady, however, never lost the sweetness of her countenance, nor showed any feeling; but merely redoubled her efforts to relieve her husband. She served at table, offered him a seat, administered food and drink, and if, after all these services, which She performed with incomparable grace, saint Joseph urged Her to sit down, he could convince himself more and more of her pregnancy. There is no doubt that all this was one of the greatest trials not only of saint Joseph, but of the Princess of heaven, and that it greatly manifested the most profound humility and wisdom of her most holy soul. The Lord thereby gave Her an opportunity of exercising and proving all Her virtues; for He had not only not commanded Her to conceal the sacrament of her pregnancy, but contrary to his usual manner of proceeding, He had not even manifested to Her his pleasure in any way. It seemed as if God had left this whole matter in her hands and entrusted it all to the wisdom and virtue of his chosen Spouse, without giving Her special enlightenment of help. The divine Providence afforded the most holy Mary and her most faithful Spouse an opportunity to exercise in a heroic manner the gifts and graces which He had infused into them, and delighted, (according to our way of speaking), in the faith, hope and love, in the humility, patience, peace and tranquillity of these two hearts in the midst of their grievous affliction. In order to increase their glory and furnish to the world an example of holiness and prudence, and in order to hear the sweet cries of his most holy Mother and of her most chaste spouse, He became as it were deaf to their prolonged invocations and delayed answering them until his own opportune and fitting time.

INSTRUCTION OF OUR MOST HOLY QUEEN AND LADY

My dearest daughter, most exalted are the thoughts and intentions of the Lord; his Providence with souls is sweet and powerful and He is admirable in the government of them all, especially of his friends and chosen ones. If mortals would strive to know the loving care for their direction and advancement, as shown by this Father of mercies (Matth. 6, 5), they would be relieved and would not be involved in such irksome, useless and dangerous anxieties, living in perpetual toils and vain trust in the help of creatures. For they would resign themselves without hesitation to the infinite wisdom and love, which, with paternal sweetness and gentleness would watch over all their thoughts, words and actions and all things necessary for them. I do not wish thee to be ignorant of this truth, but to understand how the Lord from all eternity bears in his mind all the predestined of the different times and ages; and that by the invincible force of his infinite wisdom and goodness He continually disposes and prepares all the blessings useful to them, so that the end desired for them may be attained.

385. Hence it is very important for the rational creature to allow itself to be led by the hand of the Lord and leave all to the divine disposition; for mortal men are ignorant of their ways and of the goal to which they lead. In their ignorance they should not presume to chose, lest they make themselves guilty of great temerity and incur the danger of damnation. But if they resign themselves with all their heart to the divine Providence of God, acknowledging him as their Father and themselves as his children and creatures, his Majesty will constitute Himself as their Protector, Helper and Director; and He will assume these offices with such love that He wishes to call heaven and earth to witness how much He considers it his affair to govern his own and direct those who trust and resign themselves into his hands. If God were capable of grief, or of jealousy like men, it would be aroused in Him at seeing creatures claiming a part in the providing for the welfare of souls and that souls should seek to supply their necessities from other quarters independently of Him (Wis. 12, 13). Mortals would not be so ignorant of this truth if they would study what happens between a father and his children, a husband and his wife, one friend and another, a prince and his well-loved and honored subject. All that these do is nothing in comparison with the love which God had for his children, and that which He can do and will do for them.

386. Yet although men in general believe this truth, no one can fully estimate the love of God and its effects on those souls who resign themselves entirely to his will. Nor canst thou, my daughter, manifest what thou knowest, nor shouldst thou; but thou must not lose sight of it in the Lord. His Majesty says, that not a hair of his elect shall perish, because He keeps account of them (Luke 21, 18). He directs their footsteps toward eternal life and keeps them from death. He observes their labors, lovingly corrects their defects, favors their desires, forestalls their anxieties, defends them in anger, rejoices them in peace, strengthens them in battle, assists them in tribulation. His wisdom is at their service against deceit, his goodness for their sanctification. As He is infinite, whom none can hinder or resist, He executes what He wishes, and He wishes to be entirely at the service of the just, who are in his grace and trust themselves wholly to Him. Who could ever measure the number and greatness of the blessings which He would shower upon a heart prepared to receive them!

387. If thou, my dearest, wishest to attain to gain this good fortune, imitate me with true solicitude and apply thyself from now on to establish in thee a true resignation in the divine Providence. If He sends thee tribulations, sorrows and labors, accept and embrace them with tranquillity of soul, with patience, lively faith and hope in the goodness of the Most High, who always provides that which is the most secure and profitable for thy salvation. Chose nothing for thyself, since God knows thy ways; trust thyself to the heavenly Father and Spouse, who will shield and assist thee with most faithful love. Study also My works, since they are known to thee; and remember that, excepting the labors of my most holy Son, the greatest suffering of my life was to see the tribulations of my spouse saint Joseph, and his grief in the matter which thou hast described.

CHAPTER II

THE ANXIETIES OF SAINT JOSEPH INCREASE; HE RESOLVES TO LEAVE HIS SPOUSE,
AND HE BETAKES HIMSELF TO PRAYER ON THIS ACCOUNT

In his tormenting doubts the most upright heart of saint Joseph sometimes prudently tried to find relief and ease for his sorrow by reasoning for himself and persuading himself that the pregnancy of his Spouse was as yet doubtful. But this self-deception vanished more and more every day on account of the increasing evidence of that state in the most holy Virgin. As this vain and fleeting consolation failed him more and more and finally changed into complete conviction as her pregnancy advanced, the glorious saint found no haven of refuge in his anxieties. In the meanwhile the heavenly Princess grew in loveliness and in perfect freedom from all bodily failings. Her charming beauty, healthfulness and gracefulness visibly increased before his eyes. All this only nourished the anxieties and the torments of his most chaste love, so that his interior was involved by the turbulent waves of his loving sorrow in unutterable confusion and he was finally stranded on the shores of a sea of grief by the overpowering evidence of his senses in regard to the pregnancy of Mary. Although his spirit was always conformed to the will of God, yet his flesh in his weakness felt the excess of his interior trouble, which at last reached such a point that he knew not any more which way to turn. The strength of his body was broken and vanished away, not by a definite disease, but in weakness and emaciation. These effects of his profound sorrow and melancholy became openly visible in his countenance. Moreover, as he suffered all this alone without seeking relief or lessening his sorrow by communication with others, as is customary with the afflicted, his suffering grew to be so much the more serious and incurable.

389. In the meanwhile the sorrow which filled the heart of the most holy Mary was equally great. Yet, although her sorrow exceeded all bounds, the capacity of her generous and magnanimous soul was much greater and therefore She could conceal her grief more completely, and occupy her faculties in the loving care of saint Joseph, her spouse. Her sorrow therefore only incited Her to attend so much the more devotedly to his health and comfort. Nevertheless, as the inviolable rule of the actions of the most prudent Queen was to perform all in the fullness of wisdom and perfection, She continued to conceal the mystery about the disclosure of which She had received no command. Though She alone could relieve her spouse by an explanation, She withheld it in reverence and faithfulness due to the sacrament of the heavenly King (Tob. 12, 7). As far as She herself was concerned, She exerted her utmost powers; She spoke to him about his health, She asked what She could do to serve him and afford him help in the weakness which so mastered him. She urged him to take some rest and recreation, since it was a duty to yield to necessity and repair the weakened strength, in order to be able to work for the Lord afterward. Saint Joseph observed all the actions of his heavenly Spouse, and, pondering over such virtue and discretion and feeling the effects of her intercourse and presence, he said:

"Is it possible that a Woman of such habits, and in whom such graces of the Lord are manifest, can bring over me such affliction? How can this prudence and holiness agree with these open signs of her infidelity to God and to me, who love Her so much? If I conclude to send Her away, or to leave Her, I lose her most loving company, all my comfort, my home and my tranquility. What blessing equal to Her can I find if I withdraw from Her? What consolation, if this one fails? But all this weighs less than the infamy connected with this sad misfortune, and that I should come to be looked upon as her accomplice in crime. That this event remain concealed is not possible; since time will reveal all, even if I strive now to hide it. To pass as the author of this pregnancy will be a vile deceit and a blotch on my good name and conscience. I cannot recognize it as caused by me, nor can I ascribe it to any other source known to me. Hence, what am I to do in this dire stress? The least evil will be to absent myself and leave my house before her delivery comes upon Her; for then I would be still more confused and afflicted. I would then be obliged to live in my own house with a child not my own, without being able to find any outlet or expedient."

390. The Princess of heaven, becoming aware of the resolve of her spouse saint Joseph to leave Her and absent himself, turned in great sorrow to her holy angels and said to them: "Blessed spirits and ministers of the highest King, who raised you to felicity which you enjoy, and by his kind Providence accompany me as his faithful servants and as my guardians, I beseech you, my friends, to present before God's clemency the afflictions of my spouse Joseph. Beseech the Lord to look upon him and console him as a true Father. And you also, who so devotedly obey his words, hear likewise my prayers; in the name of Him who is infinite, and to whom I am to give human shape in my womb, I pray, beseech and supplicate you, that without delay you assist and relieve my most faithful spouse in the affliction of his heart and drive from his mind and heart his resolve of leaving me." The angels which the Queen selected for this purpose obeyed immediately and instilled into the heart of saint Joseph many holy thoughts, persuading him anew that his Spouse Mary was holy and most perfect, and that he could not believe anything wrong of Her; that God was incomprehensible in his works, and most hidden in his judgments (Ps. 33, 19); that He was always most faithful to those who confide in Him, and that He would never despise or forsake them in tribulation.

391. By these and other holy inspirations the troubled spirit of saint Joseph was somewhat quieted, although he did not know whence they came; but as the cause of his sorrow was not removed, he soon relapsed, not finding anything to assure and soothe his soul, and he returned to his resolve of withdrawing and leaving his Spouse. The heavenly Queen was aware of this and She concluded that it was necessary to avert this danger and to insist in earnest prayer on a remedy. She addressed Herself entirely to her most holy Son in her womb, and with most ardent affection of her soul She prayed:

"Lord and God of my soul, with thy permission, although I am but dust and ashes (Gen. 18,27), I will speak in thy kingly presence and manifest to Thee my sighs, that cannot be hidden from Thee (Ps. 37, 10). It is my duty not to be remiss in assisting the spouse whom I have received from thy hand. I see him overwhelmed by the tribulation, which Thou hast sent him, and it would not be kind in me to forsake him therein. If I have found grace in thy eyes, I beseech Thee, Lord and eternal God, by the love which obliged Thee to enter into the womb of thy servant for the salvation of mankind, to be pleased to console thy servant Joseph and dispose him to assist me in the fulfillment of thy great works. It would not be well that I, thy servant, be left without a husband for a protection and guardian. Do not permit, my Lord and God, that he execute his resolve and withdraw from me."

392. The Most High answered Her: "My dearest Dove, I shall presently visit my servant Joseph with consolation; and after I shall have manifested to him by my angel the sacrament, which is unknown to him, thou mayest speak openly about all that I have done with thee, without the necessity of keeping silent thenceforward in these matters. I will fill him with my spirit and make him apt to perform his share in these mysteries. He will assist Thee in them and aid Thee in all that will happen." With this promise of the Lord, most holy Mary was comforted and consoled, and She gave most fervent thanks to the same Lord, who disposes all things in admirable order, measure and weight. For besides the consolation, which the relief from this anxiety afforded Her, She also knew well how proper it was that the spirit of saint Joseph be tried and dilated by this tribulation before the great mysteries should be entrusted to his care.

393. In the meanwhile saint Joseph was anxiously debating within himself concerning the proper course of action, for he had borne his tribulation already for two months; and now, overcome by the greatness of it, he argued with himself: I do not find a better way out of these difficulties than to absent myself. I confess that my Spouse is most perfect and exhibits nothing but what shows Her a saint; but after all She is pregnant and of it I cannot fathom the mystery. I do not wish to injure Her reputation of holiness by involving Her in the punishment of the law; yet at the same time I cannot stand by and witness the consequences of her pregnancy. I will leave her now, and commit myself to the providence of the Lord, who governs me." He then resolved to depart during that night, and in order to prepare for his journey he packed some clothes and other trifles into a small bundle. Having also claimed some wages due to him for his work, he retired to rest with the intention of leaving at midnight. But on account of the strangeness of his undertaking, and because he was in the habit of commending his intentions to God in prayer, after he had come to this resolve he spoke to the Lord: "Highest and eternal God of our fathers Abraham, Isaac and Jacob, Thou true and only refuge of the poor and afflicted, the grief and tribulation of my heart are well known to thy clemency. Thou knowest also, O Lord (although I am unworthy), that I am innocent of that which causes my sorrow, and Thou likewise art aware of the infamy and danger consequent upon the condition of my Spouse. I do not believe Her an adulteress, because I see in Her great virtue and perfection; yet I certainly see Her pregnant. I do not know by whom or how it was caused; and therefore I find no way to restore my peace. In order to choose the least evil I will withdraw from Her and seek a place where no one knows me and, resigning myself to thy Providence, I will pass my life in a desert. Do not forsake me, my Lord and eternal God, since I desire solely thy honor and service."

394. Saint Joseph prostrated himself on the ground and made a vow to go to the temple of Jerusalem and offer up a part of the small sum of money which he had provided for his journey, in order that God might help and protect Mary his Spouse from the calamities of men and free Her from all misfortune; for great was the uprightness of that man of God, and the esteem in which he held the heavenly Lady. After this prayer he composed himself for a short sleep with the intention of departing in secret and at midnight from his Spouse. During this sleep, however, happened what I will relate in the next chapter. The great Princess of heaven, (assured by the divine promise), observed from her retirement all that saint Joseph was preparing to do; for the Almighty showed it to Her. And hearing the vow, which he made for her welfare, and seeing the small bundle and the poor provision he prepared for his journey, She was filled with tender compassion and prayed anew for him, giving praise and thanks to the Lord for his Providence in guiding the actions of men beyond all human power of comprehension. His Majesty so ordained events, that both most holy Mary and saint Joseph should be brought to the utmost reach of interior sorrow. For besides the merits of this prolonged martyrdom they would gain the admirable and precious blessing of the divine consolation deserved thereby. Although the great Lady persevered in the belief and hope of a seasonable intervention of the Lord, and therefore remained silent in order not to reveal the sacrament, concerning the disclosure of which the King had given Her no command; yet She was much afflicted by the resolve of saint Joseph to leave Her; because She reflected upon the great inconvenience of being alone, without a companion and a protector, on whom She could rely for consolation and support in the natural order; for She well knew that She could not expect all to proceed according to the supernatural and miraculous. Yet all her sighs could not prevent Her from exercising the most exalted virtues with a magnanimous spirit, such as patience in bearing her afflictions and the suspicions of saint Joseph and its results; prudence, in withholding the disclosure of the mystery on account of its greatness; silence, in signalizing Herself as a woman who knew how to refrain from speaking about that which so many human reasons urged Her to make known; forbearance and humility, in silently submitting to the suspicions of saint Joseph. Many other virtues did She exercise in this trouble in a wonderful manner; by which She taught us to hope in the Almighty for our deliverance in the greatest tribulations.

INSTRUCTION WHICH MARY, THE QUEEN OF HEAVEN, GAVE ME

My daughter, the example of my silence, which thou hast been writing about, should teach thee to use it as a guide in thy treatment of the favors and sacraments of the Lord, namely that thou keep them concealed within thy heart. Although it might at times seem useful to reveal them for the consolation of some soul, thou must not act upon this opinion without having first consulted God in prayer, and then thy superiors. For these spiritual matters must not be made dependent upon human feeling, which are so much subject to the passions and inclinations of nature. There is always great danger of considering that to be an advantage which is harmful, and a service to God, what is injurious. It is not given to eyes of the flesh and blood (I Cor. 2, 14) to discern the interior movements, so as to decide which of them are divine and caused by grace, or which are human, engendered by the disorderly affections. Although there is great difference between these two kinds of affections and their causes, nevertheless, if the creature is not highly enlightened and dead to its passions, it cannot recognize this difference, nor separate the precious from the vile (Jer. 15, 19). This danger is greater when some temporal or human motive is mixed up with or underlies our actions; for then our natural selflove is wont to creep in and take away discretion and supervision of heavenly and spiritual things, leading on to many sudden and dangerous falls.

396. Let it therefore be to thee as a rule always to be followed that thou reveal nothing to anyone except to thy spiritual guide, unless I command otherwise. Since I have constituted myself thy Teacher, I will not fail to give thee advice and direction in this and in all other things, lest thou stray from the path appointed to thee by the will of my most holy Son. Yet I admonish thee to appreciate highly all the favors and revelations of the Most High. Preserve them with a magnanimous heart; esteem them, give thanks for them, and put them to practice in preference to anything else, especially in preference to anything originating from thy own inclinations. The reverential fear of God bound me to silence, having (as was proper) such a high regard for the Treasure deposited in me. Notwithstanding the natural feeling of love and obligation toward my master and spouse saint Joseph, and in disregard of the sorrow and compassion for his afflictions, of which I so desired to free him, I hid the secret of my state in silence, preferring the pleasure of the Lord to all these, and leaving to Him the defense of my cause. Learn also from this never to defend thyself against accusations, no matter how innocent thou mayest be. Oblige the Lord to do it by confiding in his love. Charge thy reputation to his account; and in the meanwhile overcome by patience and humility, by sweet and kind words, those who have offended thee. Above all things I admonish thee never to judge evil of anyone, even if thou seest with thy own eyes the outward warrants of thy judgment; for perfect and sincere charity will teach thee to find a prudent evasion and excuse for all faults of thy neighbor. God has placed my spouse, saint Joseph, as a shining example for such a course of action, since no one had more evident proofs of evil, and no one was more discreet in deferring his judgment. For in the law of discreet and holy charity it must be held as prudence, not temerity, to suspect higher causes, as yet unseen, rather than to judge and condemn our neighbors for faults in which his guilt is not clearly evident. I do not give thee special instructions for those that are in the state of matrimony, since they can derive them manifestly from the whole course of my life. But from the above instruction all can profit, although just now I have in view thy own advancement, because I desire it with especial love. Hear me, daughter, and fulfill my counsels and follow these my words of eternal life.

CHAPTER III

THE ANGEL OF THE LORD SPEAKS TO SAINT JOSEPH IN HIS SLEEP AND MAKES KNOWN TO HIM THE MYSTERY OF THE INCARNATION - HIS BEHAVIOR THEREAFTER

The sorrow of jealousy keeps such vigilant watch in those that are beset by it, that very often it not only awakens them from sleep, but drives away altogether the refreshment of slumber. Nobody ever suffered this sorrow in the same degree as saint Joseph, although, if he, had known the truth, nobody ever had less occasion. He was endowed with exalted light and knowledge, so that he could penetrate to the abyss of the incalculable sanctity and perfection of his heavenly Spouse. As the reasons which urged him to resign the possession of such great blessing were inexorable, it naturally followed that the knowledge of what he was to lose should add to the sorrow of parting therefrom. Hence, what saint Joseph suffered in this regard exceeds all that ever was endured by any man; for no one ever equaled him in the loss, and no one could so value and estimate it. Besides, there was a great difference in the zeal and jealousy of this faithful servant of God and the jealousies of others in like troubles. For jealousies create in the vehement and ardent lover a great anxiety to preserve and prevent loss of the loved object; and to this anxiety is naturally added the pain caused by the fear lest the loved one be alienated by others. This kind of feeling or sorrow is commonly called jealousy. In those who have disorderly passions, and who, for want of prudence or other virtues, yield to them, it usually causes the different feelings of wrath, fury, envy toward the person loved, or against the rival who impedes the return of love, be it a well-ordered love or not. Then arise the storms of suspicion and conjecture in the imagination, engendered by these passions; the tempests of alternate desire and abhorrence; of loving affection and vain regret. Thus the irascible and concupiscent faculties are in perpetual strife, without any regard for the demands of reason or prudence; for this kind of sorrow confounds the understanding, perverts reason, and rejects prudence.

398. In saint Joseph this disorder was not infected with all these faults, nor could they find room in him, on account both of his own exalted holiness and that of his Spouse; for in Her he could find no fault to exasperate him, nor had he any suspicion that her love had been captured by anyone else, against whom or toward whom his envy might be aroused in defense. The jealousy of saint Joseph was founded entirely in his own great love for Her, in a certain conditional doubt or suspicion lest his Spouse had not entirely responded to his own love; for he found no such strong reasons against, as he did for his mistrust. A greater uncertainty was not necessary in his case in order to cause such vehement sorrows; for in the possession of a spouse, no rival can be tolerated. Hence, the chaste marital love of our saint, which filled his whole heart, was sufficient to cause in him the most vehement grief at the least appearance of infidelity, or danger of losing this most perfect, most beautiful and delightful object of all his desires and thoughts. For if love is in possession of such just motives, strong and unbreakable are the bonds and chains with which it captivates the heart and most powerful is the dominion which it exercises; especially when there are no imperfections to weaken it. Our Queen exhibited nothing which either in the spiritual or in the natural order was calculated to diminish or moderate this love in her holy spouse, but only what tended to blow it into greater flame on many occasions and for many reasons.

399. Full of this sorrow, which had now become an intolerable pain, saint Joseph, after saying the prayer above mentioned, composed himself for a short sleep, assured that he would wake up at the right time to leave his home at midnight, and, as he thought, without the knowledge of his Spouse. The heavenly Lady awaited the intervention of God, asking it of Him in most humble prayer. For She knew that the tribulation of her troubled spouse had reached such a high point, that the time of God's merciful assistance must have arrived. The Most High sent his archangel Gabriel, in order to reveal to him during his sleep the mystery of the Incarnation and Redemption in the words recorded in the gospel. It might cause some wonder, (and such was caused in me), why the archangel spoke to saint Joseph in his sleep and not while awake; since the mystery was so high, and so difficult to comprehend, especially in the present afflicted and troubled state of his mind; while this same mystery was made known to others, not while they were asleep, but awake.

400. In these operations of course, the last reason is always the divine will itself, just, holy and perfect. However, as far as I have understood, I will partly mention some other reasons in explanation. The first reason is, that saint Joseph was so prudent, filled with such heavenly light, and had such high conception of our most holy Lady, the blessed Mary, that it was not necessary to convince him by strong evidence, in order to assure him of her dignity and of the mysteries of the Incarnation; for in hearts well-disposed the divine inspirations find easy entrance. The second reason is, because his trouble had its beginning in the senses, namely in seeing with his eyes the pregnancy of his Spouse; hence it was a just retribution, that they, having given occasion for deception or suspicion, should as it were be deadened or repressed by the privation of the angelic vision. The third reason is as it were a sequence of this last one: saint Joseph, although he was guilty of no fault, was under the influence of his affliction and his senses were so to say deadened and incapacitated for the sensible perception and intercourse of the angel. Therefore it was befitting, that the angel deliver this message to him at a time, when the senses, which had been scandalized, were inactive and suspended in their operations. Thus the holy man might afterwards, regaining their full use, purify and dispose himself by many acts of virtue for entertaining the operation of the holy Spirit, which had been entirely interrupted by his troubles.

401. Hence will be also understood, why God spoke to the ancient Fathers oftener during sleep than happens to the faithful ones of the evangelical law; for in the new law revelation in sleep is less frequent than direct intercourse with angels, which affords a more efficient mode of communication. The explanation of this fact is this: since according to the divine ordainment the greatest impediment and obstacle of a more familiar intercourse and converse of the souls with God and his angels is the commission of sins, even venial sins or even only imperfections, it follows, that, after the divine Word became man and conversed with mortals, the senses and all our faculties are purified day by day by the sanctifying use of sensible Sacraments, by which men in some degree are spiritualized and elevated, their torpid faculties aroused and made apt for participation in the divine influences. This blessing we owe in a greater degree to the blood of Christ our Lord than the ancients; for by its efficiency we are made partakers of his holiness through the Sacraments, wherein we receive the effects of special graces, and in some of them even a spiritual character, which destines and prepares us for Most High ends. But whenever the Lord in our times spoke or speaks in sleep, He excludes the operations of the senses, as being unfit and unprepared to enter into the spiritual nuptials of his communications and divine influences.

402. It will also appear from this doctrine, that, in order to receive the hidden favor of the Lord, men must not only be free from guilt and possess merits and grace, but that they be also in peace and tranquillity of spirit; for if the republic of the faculties is in disturbance (as it was in saint Joseph), the soul is not in a fit condition to receive such exalted and delicate influences as are implied by the visits and the caresses of the Lord. It is not at all uncommon, that, no matter how much tribulations and afflictions increase the merits of the soul (as were those of saint Joseph, the spouse of the Queen), they nevertheless hinder the divine operations. For in suffering them the soul is involved in a conflict with the powers of darkness, while this kind of blessing consists in the possession of light; and therefore the vision of darkness, even if only in order to ward it off, is not in harmony with the vision of God or the angels. But in the midst of the conflict and the battle of temptations, which may be compared to a dream in the night, the voice of the Lord is nevertheless wont to be heard and perceived through the ministry of the angels, just as it happened to saint Joseph. He heard and understood all that saint Gabriel said: that he should not be afraid to remain with his Spouse Mary (Matth. 1,20,21), because what She bore in her womb, was the work of the holy Spirit; that She would give birth to a Son, who should be called Jesus and who was to be the Savior of his people; that in all this should be fulfilled the prophecy of Isaias, who said (Is. 7, 14): A Virgin shall conceive and shall bring forth a Son, who was to be called Emmanuel, God with us. Saint Joseph did not see the angel by imaginary image, he heard only the interior voice and he understood the mystery. The words of the angel imply, that saint Joseph had in his mind already resolved to sever his connection with most holy Mary; for he was told to receive Her again without fear.

403. Saint Joseph awoke with the full consciousness, that his Spouse was the true Mother of God. Full of joy on account of his good fortune and of his inconceivable happiness, and at the same time deeply moved by sudden sorrow for what he had done, he prostrated himself to the earth and with many other humble, reverential and joyful tokens of his feelings, he performed heroic acts of humiliation and of thanksgiving. He gave thanks to the Lord for having revealed to him this mystery and for having made him the husband of Her, whom God had chosen for his Mother, notwithstanding that he was not worthy to be even her slave. Amid these recognitions and these acts of virtue, the spirit of saint Joseph remained tranquil and apt for the reception of new influences of the holy Spirit. His doubts and anxieties of the past few months had laid in him those deep foundations of humility, which were necessary for one who should be entrusted with the highest mysteries of the Lord; and the remembrance of his experiences was to him a lesson which lasted all his life. The holy man began to blame himself alone for all that had happened and broke forth in the following prayer: "0 my heavenly Spouse and meekest Dove, chosen by the Most High for his dwelling-place and for his Mother: how could thy unworthy slave have dared to doubt thy fidelity? How could dust and ashes ever permit itself to be served by Her, who is the Queen of heaven and earth and the Mistress of the universe? How is it, that I have not kissed the ground which was touched by thy feet? Why have I not made it my most solicitous care to serve Thee on my knees? How will I ever raise my eyes in thy presence and dare to remain in thy company or open my lips to speak to Thee? O my Lord and God, give me grace and strength to ask her forgiveness; and move her heart to mercy, that She do not despise her sorrowful servant according to his guilt. Ah woe is me!  Since She is full of light and grace and She bears within Herself the Author of light, all my thoughts were open to her sight, also that I had in my mind actually to leave Her; hence it will be temerity on my part to appear in her presence. I now recognize my rude behavior and my gross error; since even with such great holiness before my eyes I gave way to unworthy thoughts and doubts concerning her fidelity, which I did not deserve. And if in punishment thy justice had permitted me to execute my presumptuous resolve, what would now be my misfortune? Eternally be thanked, Most High Lord for such great blessing! Assist me, most powerful King, to make some kind of reparation. I will go to my Spouse and Lady, confiding in her sweetness and clemency; prostrate at her feet I will ask her pardon, so that for her sake, Thou, my eternal Lord and God, mayest look upon me with the eyes of a Father and mayest pardon my gross error."

404. The holy spouse now left his little room, finding himself so happily changed in sentiments since the time he had composed himself for sleep. As the Queen of heaven always had kept Herself in retirement, be did not wish to disturb her sweet contemplation, until She herself desired. In the meantime the man of God unwrapped the small bundle, which he had prepared, shedding many tears with feelings quite different from those with which he had made it up. Weeping, he began to show his reverence for his heavenly Spouse, by setting the rooms in order, scrubbing the floors, which were to be touched by the sacred feet of most holy Mary. He also performed other chores which he had been accustomed to leave to the heavenly Lady before he knew her dignity. He resolved to change entirely his relation toward Her, assume for himself the position of servant and leave to Her the dignity of Mistress. From that day on arose a wonderful contention between the two, which of them should be allowed to show most eagerness to serve and most humility. All that happened with saint Joseph the Queen of heaven saw, and not a thought or movement escaped her attention. When the time arrived, the saint approached the oratory of her Highness, and She awaited him with sweetest kindness and mildness, as I will describe in the following chapter.

INSTRUCTION WHICH THE HEAVENLY LADY, MOST HOLY MARY, GAVE ME

My daughter, in what thou hast understood of this chapter, thou hast a sweet motive for praising the wonderful ways of God's wisdom in afflicting and again consoling his servants and chosen ones; from both the one and the other, He most wisely and kindly draws for them increase of merit and glory. Besides this doctrine, I wish that thou receive another one, most important for thy direction, and for the narrow pathway, which the Most High has assigned to thee. It is this, that thou strive with all thy might to preserve thyself in tranquillity and interior peace, without allowing thyself to be deprived of it by any troublesome event of this life whatever, and by always keeping in mind the example and instruction contained in this part of the life of my spouse saint Joseph. The Most High does not wish to see the creatures disturbed by afflictions, but that they gain merit; not that they lose courage, but that they test their own power when aided by grace. Although the more violent temptations are wont to close the haven of exalted peace and knowledge of God, and although they ground the creature more firmly in the knowledge of its own lowliness; yet if the soul loses its interior tranquillity and equilibrium, it will make itself unfit for the visit of the Lord, for hearing his voice, and for being raised up to his embraces. The Majesty of God does not come in a stormcloud (III. Reg. 19,12), nor will the rays of this supreme Sun of justice shine, when calm is not reigning in the soul.

406. If then the want of this tranquillity so hinders the pure intercourse of the Most High, it is clear that sins are a still greater hindrance to this great blessing. I desire that thou be very attentive to this doctrine and that thou do not presume to allow any disregard of it in any operation of thy faculties. Since thou hast so often offended the Lord, call upon his mercy, weep and wash thyself from thy sins with copious tears; remember that, under pain of being condemned as unfaithful, thou art obliged to watch over thy soul and preserve it for an eternal resting-place of the Almighty, pure, clean and undisturbed; so that thy God may possess it and find in it a worthy habitation (I Cor. 2, 16). The harmony of thy faculties and feelings is to be like that of the music of soft and delicate instruments; in which the more delicate the harmony, so much the greater is the danger of discord and so much the greater must be the care to preserve the instruments from all gross contact. For even the atmosphere infected by earthly tendencies is sufficient to disturb and spoil the powers of the soul thus consecrated to God. Labor therefore to live a careful life and to keep full command over thy faculties and operations. If at any time thou art disturbed or disconcerted in maintaining this order, strive to attend the divine light, making use of it without fear or hesitation and working with it whatever is most perfect and pure. In this I point out to thee the example of my spouse saint Joseph, who believed the angel without a moment's hesitation and immediately with prompt obedience executed his commands; find thereby he merited to be raised to great reward and dignity. If he humiliated himself so deeply after having had such great, though only apparent reasons for anxiety and without even having sinned in what he did, how must thou, a mere worm of the earth, acknowledge thy littleness and humble thyself to the dust, weeping over thy negIigences and sins, in order that the Most High may look upon thee as a Father and as a Spouse

CHAPTER IV

SAINT JOSEPH ASKS PARDON OF THE MOST HOLY MARY, HIS SPOUSE, AND THE HEAVENLY LADY CONSOLES HIM WITH GREAT PRUDENCE

The husband of Mary, saint Joseph, now better informed, waited until his most holy Spouse had finished her contemplation, and at the hour known to him he opened the door of the humble apartment which the Mother of the heavenly King occupied. Immediately upon entering the holy man threw himself on his knees, saying with the deepest reverence and veneration: "My Mistress and Spouse, true Mother of the eternal Word, here am I thy servant prostrate at the feet of thy clemency. \ For the sake of thy God and Lord, whom Thou bearest in thy virginal womb, I beseech Thee to pardon my audacity. I am certain, O Lady, that none of my thoughts is hidden to thy wisdom and to thy heavenly insight. Great was my presumption in resolving to leave Thee and not less great was my rudeness in treating Thee until now as my inferior, instead of serving Thee as the Mother of my Lord and God. But Thou also knowest that I have done all in ignorance, because I knew not the sacrament of the heavenly King and the greatness of thy dignity, although I revered in Thee other gifts of the Most High. Do not reflect, my Mistress, upon the ignorance of such a lowly creature, who, now better instructed, consecrates his heart and his whole life to thy service and attendance. I will not rise from my knees, before being assured of thy favor, nor until I have obtained thy pardon, thy good will and thy blessing."

408. The most holy Mary, hearing the humble words of saint Joseph, experienced diverse feelings. For with tender joy in the Lord She saw how apt he was to be entrusted with the sacraments of the Lord, since he acknowledged and venerated them with such deep faith and humility. But She was somewhat troubled by his resolve of treating Her henceforth with the respect and self abasement alluded to in his words; for the humble Lady feared by this innovation to lose the occasions of obeying and humiliating Herself as a servant of her spouse. Like one, who suddenly finds herself in danger of being deprived of some jewel or treasure highly valued, most holy Mary was saddened by the thought that saint Joseph would no longer treat Her as an inferior and as subject to him in all things, having now recognized in Her the Mother of the Lord. She raised her holy spouse from his knees and threw Herself at his feet, although he tried to hinder it, and said: "I myself, my master and spouse, should ask thee to forgive me and thou art the one who must pardon me the sorrows and the bitterness, which I have caused thee; and therefore I ask this forgiveness of thee on my knees, and that thou forget thy anxieties, since the Most High has looked upon my desires and afflictions in divine pleasure."

409. It seemed good to the heavenly Lady to console her spouse, and therefore, not in order to excuse Herself, She added: "As much as I desired, I could not on my own account give thee any information regarding the sacrament hidden within me by the power of the Almighty; since, as his slave, it was my duty to await the manifestation of his holy and perfect will. Not because I failed to esteem thee as my lord and spouse did I remain silent: for I was and always will be thy faithful servant, eager to correspond to thy holy wishes and affection. From my inmost heart and in the name of the Lord, whom I bear within me, I beseech thee not to change the manner of thy conversation and intercourse with me. The Lord has not made me his Mother in order to be served and to command in this life, but in order to be the servant of all and thy slave, obeying thy will in all things. This is my duty, my master, and outside of it I would lead a life without joy and full of sorrow. It is just that thou afford me the opportunity of fulfilling it, since so it was ordained by the Most High. He has furnished me with thy protection and devoted assistance, in order that I may live securely in the shade of thy provident solicitude and with thy aid rear the Fruit of my womb, my God and my Lord." With these words and others most sweet and persuasive most holy Mary consoled and quieted saint Joseph, and he raised Her from her knees in order to confer with Her upon all that would be necessary for this purpose. Since on this occasion the heavenly Lady was full of the Holy Ghost and moreover bore within Her, as his Mother, the divine Word, who proceeds from the Father and the Holy Ghost, saint Joseph received special enlightenment and the plenitude of divine graces. Altogether renewed in fervor of spirit he said:

410. "Blessed art Thou, Lady, among all women, fortunate and preferred before all nations and generations. May the Creator of heaven and earth be extolled with eternal praise, since from his exalted kingly throne He has looked upon Thee and chosen Thee for his dwelling-place and in Thee alone has fulfilled the ancient promises made to the Patriarchs and Prophets. Let all generations bless Him: for in no one has He magnified his name as He has done in thy humility; and me, the most insignificant of the living, He has in his divine condescension selected for thy servant." In these words of praise and benediction saint Joseph was enlightened by the Holy Ghost, in the same manner as saint Elisabeth, when she responded to the salutation of our Queen and Mistress. The light and inspiration, received by the most holy spouse was wonderfully adapted to his dignity and office. The heavenly Lady, upon hearing the words of the holy man, answered in the words of the Magnificat, as She had done on her visit to saint Elisabeth, and She added other canticles. She was all aflame in ecstasy and was raised from the earth in a globe of light, which surrounded Her and transfigured Her with the gifts of glory.

411. At this heavenly vision saint Joseph was filled with admiration and unspeakable delight; for never had he seen his most blessed Spouse in such eminence of glory and perfection. Now he beheld Her with a full and clear understanding, since all the integrity and purity of the Princess of heaven and mystery of her dignity manifested themselves to him. He saw and recognized in her virginal womb the humanity of the infant God and the union of the two natures of the Word. With profound humility and reverence he adored Him and recognized Him as his Redeemer, offering himself to his Majesty. The Lord looked upon him in benevolence and kindness as upon no other man, for He accepted him as his foster-father and conferred upon him that title. In accordance with this dignity, He gifted him with that plenitude of science and heavenly gifts which Christian piety can and must acknowledge. I do not dilate upon this vast excellence of saint Joseph made known to me, because I would extend this history beyond the prescribed bounds.

412. However, if it was a proof of the magnanimity of the glorious saint Joseph and a clear evidence of his great sanctity, that he did not wear away and die of the grief sustained at the thought of the loss of his beloved Spouse, it is yet more astonishing, that he was not overwhelmed by the unexpected joy of this revelation of the true mystery connected with his Spouse. In the former he proved his high sanctity; but in the latter he showed himself worthy of gifts, such which, if the Lord had not expanded his heart, he could neither have been capable of receiving nor could he have outlived to bear in the joy of his spirit. In all things he was renewed and elevated, so as to be able to treat worthily Her, who was the Mother of God himself and his Spouse, and to co-operate with Her in the mystery of the Incarnation and in taking care of the Word made man, as I shall relate farther on. In order that he might be still more apt and so much the more recognize his obligation to serve his heavenly Spouse, it was also made known to him, that all the gifts and blessings came to him because of Her: those before his espousal, because he had been selected for her husband, and those afterward, because he had won and merited this distinction. He also perceived with what prudence the great Lady had acted toward him, not only in serving him with such inviolate obedience and profound humility, but also in consoling him in his affliction, soliciting for him the grace and assistance of the. Holy Ghost, hiding her feelings with such discretion, tranquilizing and soothing his sorrow, thus fittingly disposing him for the influence of the divine Spirit. Just as the Princess of heaven had been the instrument for the sanctification of saint John the Baptist and his mother, so She also was instrumental in procuring for saint Joseph the plenitude of graces in still greater abundance. All this the most faithful and fortunate man understood and for it, as a most faithful servant, was proportionately thankful.

413. These great sacraments and many others connected with our Queen and her spouse saint Joseph, the sacred Evangelists passed over in silence, not only because they wished to treasure them in their hearts, but also because neither the humble Lady nor saint Joseph had spoken of them to anyone. Nor was it necessary to mention these wonders in the life of Christ our Lord, which they wrote in order to establish our belief in the new Church and the law of grace; for such things might give rise to many inconveniences among the heathens in their first conversion. The admirable providence of God, in his hidden and inscrutable judgments, reserved these secrets for a more suitable time foreseen in divine wisdom. He wished that, after the Church had been already established and the Catholic faith well grounded. the faithful, standing in need of the intercession, the assistance and protection of their great Queen and Lady should draw, from the knowledge of these mysteries, new and old treasures of grace and consolation (Matth. 13, 52). Perceiving by new enlightenment what a loving Mother and powerful Advocate they had in heaven with her most holy Son, to whom the Father has given the power to judge (John 5, 52), let them flee to Her for help as to the only and sacred refuge of sinners. Let the tribulations and the tears of the Church themselves give witness, whether such times of affliction have not come upon us in our days; for never were her trials greater than now, when her own sons, reared at her breast, afflict her, seek to destroy her, and dissipate the treasures of the blood of her Spouse with a greater cruelty than was done by her most embittered enemies. In this crying need, when the blood, shed by her children calls heavenward, and much more loudly, the blood of our high Priest Christ (Heb. 12, 24) trodden under foot and polluted under pretext of justice, resounds in anguish, what are the most faithful children of the Church doing? Why are they so speechless? Why do they not call upon most holy Mary? Why do they not invoke her aid and urge Her to help? What wonder if help is delayed, since we postpone seeking Her and acknowledging Her as the true Mother of God? I give witness, that great mysteries are enclosed in this City of God and that in lively faith we should confess and extol them. They are so great, that the deeper insight into them is reserved for the time after the general resurrection, when all the saints will know them in the Most High. But in the meanwhile let the pious and faithful souls acknowledge the condescension of this their most loving Queen and Lady in revealing some of the great and hidden sacraments through me, a most unworthy instrument; for I, in my weakness and insignificance, could be induced to attempt this work only by the repeated command and encouragement of the Mother of piety, as was stated several times.

INSTRUCTION VOUCHSAFED BY THE HEAVENLY QUEEN AND LADY

My daughter, my objective in revealing to thee in this history so many sacraments and secrets, both those which thou hast written and many others, which thou art unable to manifest, is, that thou use them as a mirror of my life and as an inviolable rule of action for thy own. All of them should been graven in the tablets of thy heart and I recall to thy mind the teachings of eternal life, I, thereby complying with my duty as thy Teacher. Be ready to obey and fulfill all commands as a willing and careful pupil; let the humble care and watchfulness of my spouse saint Joseph, his submission to divine direction and his esteem for heavenly enlightenment, serve thee as an example. For only because his heart had been well disposed and prepared for the execution of the divine will, was he entirely changed and remodeled by the plenitude of grace for the ministry assigned to him by the Most High. Let therefore the consciousness of thy faults serve thee as a motive to submit in all humility to the work of God, not as a pretext to withdraw from the performance of that which the Lord desires of thee.

415. However, I wish on this occasion to reveal to thee the just reproach and indignation of the Most High against mortals; so that, comparing the conduct of other men with the humility and meekness, which I exercised toward my spouse saint Joseph, thou mayest understand it better in divine enlightenment. The cause of this reproach, which the lord and I have to make against men, is the inhuman perversity of men in persisting to treat each other with so much want of humility and love. In this they commit three faults, which displease the Most High very much and which cause the Almighty and me to withhold many mercies. The first is, that men, knowing that they are all children of the same Father in heaven (Is. 64, 8), works of his hands, formed of the same nature, graciously nourished and kept alive by his Providence, reared at the same table of divine mysteries and Sacraments, especially of his own body and blood, nevertheless forget and despise all these advantages, concentrating all their interest upon earthly and trivial affairs, exciting themselves without reason, swelling with indignation, creating discords, quarrels, indulging in detractions and harsh words, sometimes rising up to most wicked and inhuman vengeance or mortal hate of one another. The second is, that, when through human frailty and want of mortification, incited by the temptation of the devil, they happen to fall into one of these faults, they do not at once seek to rid themselves of it nor strive to be again reconciled, as should be done by brothers in the presence of a just judge. Thus they deny Him as their merciful Father and force Him to become the severe and rigid Judge of their sins; for no faults excite Him sooner to exercise his severity than the sins of revenge and hate. The third offense, which causes his great indignation, is, that sometimes, when a brother comes in order to be reconciled, he that deems himself offended will not receive him and asks a greater satisfaction than that which he knows would be accepted by the Lord, and which he himself offers as satisfaction to God's Majesty. For all of them wish that God, who is most grievously offended, should receive and pardon them, whenever they approach Him with humility and contrition; while those that are but dust and ashes, ask to be revenged upon their brothers and will not content themselves with the satisfaction, which the Most High himself readily accepts for their own sins.

416. Of all the sins, which the sons of the Church commit, none is more horrible than these in the eyes of the Most High. This thou wilt readily understand by the divine light and in the vigor of God's law, which commands men to pardon their brethren, although they may have offended seventy times seven. And if a brother offend many times every day, as soon as he says that he is sorry for it, the Lord commands us to forgive the offending brother as many times without counting the number. And those that are not willing to forgive, He threatens with severest punishment on account of the scandal, which they cause. This can be gathered from the threatening words of God himself: Woe to him from whom scandal comes and through whom scandal is caused! It were better for him, if he fell into the depths of the sea with a heavy millstone around his neck. This was said in order to indicate the danger of this sin and the difficulty of obtaining deliverance therefrom, which must be compared to that of a man dropping into the sea with a grinding-stone around his neck. It also points out that the punishment is the abyss of eternal pains (Matth. 18,9). Therefore the command of my most holy Son is good advice to the faithful, that they rather permit their eyes to be torn out and their hands chopped off, than allow themselves to fall into this crime of scandalizing the little ones.

417. O my dearest daughter! How thou must bewail the wickedness and evils of this sin with tears of blood! That is the sin, which grieves the Holy Ghost (Eph. 4, 30), affords proud triumphs to the demons, makes monsters of rational creatures, and wipes out in them the image of the eternal Father! What thing more unbecoming, or hateful and monstrous, than to see creatures of the earth, the food of worms and corruption, rise up against one another in pride and arrogance? Thou wilt not find words strong enough to describe this wickedness, in order to persuade mortals to fear it and guard against the wrath of the Lord (Matt. 3, 7). But do thou, dearest, preserve thy heart from this contagion, stamp and engrave in it the most useful doctrine for thy guidance. Never think for a moment, that in offending thy neighbor or scandalizing him in this way, the guilt can be small, for all these sins are weighty in the sight of God. Place a damper on all thy faculties and feelings in order to observe most strictly the rules of charity toward all creatures of the Most High. To me also afford this pleasure, since I wish thee to be most perfect in this virtue. I impose upon thee as my most vigorous precept, that thou give offense neither in thought, word or deed to any of thy neighbors; and that thou prevent any of thy subjects, and, as far as thou canst, any other person in thy presence from injuring their neighbor. Meditate well on this, as I ask it of thee, my dearest; for it is a doctrine most divine and least understood by mortals. Serve thyself with the only remedy against these passions: namely, with the compelling example of my humility and meekness, the effect of the sincere love not only toward my spouse, but toward all the children of the heavenly Father; for I esteemed them and looked upon them as redeemed and bought for a great price (I Pet. 1, 18). With true fidelity and ingenious charity watch over thy religious. The divine Majesty is offended grievously by anyone who does not fulfill this command expressly inculcated and called a new one by my Son (John 15, 12); but He is roused to incomparably greater indignation against religious persons, who offend against it. Among these there are many, who should distinguish themselves as perfect children of the Father and Teacher of this virtue; nevertheless they cast it aside and thereby become more odious and detestable in his sight than worldly persons.

CHAPTER V

SAINT JOSEPH RESOLVES TO DEVOTE HIMSELF ENTIRELY TO THE SERVICE OF MOST HOLY MARY; THE BEHAVIORS OF HER MAJESTY, AND OTHER PARTICULARS OF THE LIFE OF MARY AND JOSEPH

The most faithful Joseph, after being informed of the mystery and sacrament of the Incarnation, was filled with such high and befitting sentiments concerning his Spouse, that, although he had always been holy and perfect, he was changed into a new man. He resolved to act toward the heavenly Lady according to a new rule and with much greater reverence, as I will relate farther on. This was conformable to the wisdom of the saint and due to the excellence of his Spouse; for saint Joseph by heavenly enlightenment saw well, that he was the servant and She the Mistress of heaven and earth. In order to satisfy his desire for honoring and reverencing Her as the Mother of God, whenever he passed Her or spoke to Her alone, he did it with great external veneration and on bended knees. He would not allow Her to serve him, or wait upon him, or perform any other humble services, such as cleaning the house or washing the dishes and the like. All these things the most happy spouse wished to do himself, in order not to derogate from the dignity of the Queen.

419. But the heavenly Lady, who among the humble was the most humble and whom no one could surpass in humility, so managed all these things, that the palm of victory in all these virtues always remained with Her. She besought saint Joseph not to bend the knees to Her, for though this worship was due to the Lord whom She carried in her womb, yet as long as He was within unseen by anyone no distinction was externally manifest between his and her own person. The saint therefore allowed himself to be persuaded and conformed to the wishes of the Queen of heaven; only at times, when She was not looking, he continued to give this worship to the Lord whom She bore in her womb, and also to Her as his Mother, intending thereby to honor Both according to the excellence of Each. In regard to the other works and services, a humble contention arose between them. For saint Joseph could not overcome his conviction as to the impropriety of allowing the great Queen and Lady to perform them, and therefore he sought to be beforehand with such household duties. His heavenly Spouse was filled with the same eagerness to seize upon occasions in advance of saint Joseph. As however he busied himself in these duties during the time which She spent in contemplation, he frustrated her continual desire of serving him and of performing all the duties of the household, which She considered as belonging to Her as a servant. In her affliction on this account, the heavenly Lady turned to the Lord with humble complaints, and besought Him to oblige saint Joseph not to hinder Her in the exercise of humility, as She desired. As this virtue is so powerful before the divine tribunal and has free access, no prayer accompanied by it is small. Humility makes all prayers effective and inclines the immutable Being of God to clemency. He heard Her petition and He ordered the angel guardian of the blessed husband to instruct him as follows: "Do not frustrate the humble desires of Her who is supreme over all the creatures of heaven and earth. Exteriorly allow Her to serve thee and interiorly treat Her with highest reverence, and at all times and in all places worship the incarnate Word. It is his will, equally with that of the heavenly Mother, to serve and not to be served, in order to teach the world the knowledge of life and the excellence of humility. In some of the work thou canst assist Her, but always reverence in Her the Lord of all creation."

420. Instructed by this command of the Most High, saint Joseph permitted the heavenly Princess to exercise her humility and so both of them were enabled to make an offering of their will to God: most holy Mary, by exercising the deepest humility and obedience toward her spouse in all her acts of virtue which She performed without failing in the least point of perfection; and saint Joseph by obeying the Almighty with a holy and prudent embarrassment, which was occasioned by seeing himself waited upon and served by Her, whom he had recognized as his Mistress and that of the world, and as the Mother of his God and Creator. In this manner the prudent saint made up for the humility, which he could not practice in the works now consigned to his Spouse. This arrangement seemed to humiliate him more and filled him with a greater reverential fear. In this fear he observed most holy Mary, always bearing in mind the Treasure of her virginal womb and adoring, magnifying and praising the Lord. A few times, in reward of his holiness and reverence, or for the increase of both, the infant God manifested Himself to him in a wonderful manner: he saw Him in the womb of his purest Mother enclosed as it were in the clearest crystal. The sovereign Queen conversed with the glorious saint concerning the Incarnation; because She did not need to be so reserved in her heavenly words since he had been enlightened and instructed in the sublime sacraments of the hypostatic union of the divine and human natures in the virginal chamber of his Spouse.

421. No human tongue can reproduce the celestial words and conversations of the most holy Mary and the blessed Joseph. I will adduce some of them in the following chapters, as far as I know how. Yet, who call declare the effects wrought in the sweet and devout heart of this saint in seeing himself not only constituted the husband of Her who was the true Mother of his Creator, but in finding himself also served by Her as if She was the humblest slave, while at the same time he beheld Her raised in sanctity and dignity above the highest seraphim and inferior only to God? If the divine right hand enriched with blessings the house of Obededom for having sheltered for a few months the figurative ark of the old Testament (I Par. 13, 14), what blessings did He not shower upon saint Joseph, to whom He entrusted the true ark and the Lawgiver himself enshrined in Her? Incomparable was the good fortune and happiness of this saint! Not only because he had with him in his house the living and true ark of the new Testament, the altar, the sacrifice, and the temple, all left in his charge: but also because he cared for them worthily and as a faithful servant (Matth. 24, 45), constituted by the Lord himself over his family to provide for all their necessities in the right time as a most faithful dispenser (Os. 14, 20). Let all generations and peoples acknowledge and bless him, let them extol his merits; since the Most High has favored none other in the same degree. I, an unworthy and poor worm, in the light of such venerable sacraments, exalt and magnify this Lord God, confessing Him as holy, just, merciful, wise and admirable in the disposition of all his great works.

422. The humble but blessed house of Joseph contained three rooms, which occupied nearly all its space and formed the exclusive dwelling place of the two Spouses; for they kept neither a man nor a maid-servant. In one of the rooms saint Joseph slept, in another he worked and kept the tools of his trade of carpentering; the third was ordinarily occupied by the Queen of heaven and was also her sleeping room. It contained a couch made by the hands of saint Joseph. This arrangement they had observed since their espousal and from the day on which they had come to this, their dwelling. Before knowing the dignity of his Spouse and Lady, saint Joseph rarely went to see Her; for while She kept her retirement he was engaged in his work, unless some affair made it absolutely necessary to consult Her. But after he was informed of his good fortune, the holy man was more solicitous for her welfare, and in order to renew the joy of his heart he began to come often to the retreat of the sovereign Lady, visiting Her and receiving her commands. But he always approached Her with extreme humility and reverential fear, and before he spoke to Her, he was careful to note in what She was engaged. Many times he saw Her in ecstasy raised from the earth and resplendent with most brilliant light; at other times in the company of her angels holding celestial intercourse with them; and at other times, he found Her prostrate upon the earth in the form of a cross, speaking to the Lord. Her most fortunate spouse was a participator in these favors. But whenever he found the great Lady in these occupations and postures, he would presume no farther than to look upon Her with profound reverence; and thereby he merited sometimes to hear the sweetest harmony of the celestial music, with which the angels regaled their Queen, and perceived a wonderful fragrance which comforted him and filled him entirely with jubilation and joy of spirit.

423. The two holy spouses lived alone in their house, for as I have said, they had no servants of any kind, not only on account of their humility, but in order more fittingly to hide from any witnesses the wonders, which passed between them and which were not to be communicated to outsiders. Likewise the Princess of heaven did not leave her dwelling, except for very urgent causes in the service of God or her fellow-men. Whenever anything was necessary She asked that fortunate neighbor, who as I have said had served saint Joseph during the absence of Mary in the house of Zacharias. This woman received such a good return from Mary, that not only she herself became most holy and perfect, but her whole household and family was blessed by the help of the Queen and Mistress of the world. She was visited by most holy Mary in some of her sicknesses and with her family was copiously enriched by the blessings of heaven.

424. Never did saint Joseph see his heavenly Spouse asleep, nor did he of his own experience know whether She ever slept, although he besought Her to take some rest, especially during the time of her sacred pregnancy. The resting-place of the Princess was the low couch, which I said had been constructed by saint Joseph; and on it were the coverings which served Her during her brief and holy sleep. Her undergarment was a sort of tunic made of cotton, but softer than the ordinary or common cloth. This tunic She never changed from the time since She left the temple, nor did it wear out or grow old or soiled, and no person ever saw it, nor did saint Joseph know that She wore that kind of a garment; for he never saw any other part of her clothing except the outside garments, which were open to the view of other persons. Those were of a gray color, as 1 have said (Part I. No. 400), and these only and her head-coverings were the garments, which the Queen changed now and then; not because they were soiled, but because, being visible to all, She wished to avoid notice by such strange sameness of outward appearance. Nothing that She wore upon her most pure and virginal body became soiled or worn; for She neither perspired, nor was She subject to the punishments, which are laid upon the sin-impregnated bodies of the children of Adam. She was in all respects most pure and the works of her hands were like crystal ornaments; and with the same purity She cared for the clothes and other necessities of saint Joseph. The food of which She partook, was most limited in kind and quantity; but She partook of some every day and in company of her spouse; she never ate meat, although he did, and She prepared it for him. Her sustenance was fruit, fishes, and ordinarily bread and cooked vegetables; but of all these She partook in exact measure and weight, only so much as was necessary for the nourishment of the body and the maintaining of the natural warmth without any superfluities that could pass over into excess of harmful corruption; the same rule She observed in regard to drink, although Her fervent acts of love often caused a superabundance of preternatural ardor. This rule, as to the quantity of her nourishment, She followed during her whole life, although as to the kind of food She adapted Herself to the various circumstances demanding a change, as I shall relate further on.

425. In all things the most pure Mary exhibited consummate perfection, without any fault or want of grace; and all her actions both in the natural and the supernatural order reached the pinnacle of excellence. But words fail me in describing it: for I am never satisfied, seeing how far short these words fall of that which I perceive and how much more excellence this sublime Creature possesses than I can express. Continually I am grieved by my insufficiency and dissatisfied with my limited terms and descriptions, fearing lest I presume more than I should in striving to do that which so far exceeds my powers. But the force of obedience inspires me with I do not know what sweet strength, which dispels my hesitancy and impels my backwardness, encouraging me to face the greatness of my undertaking and the smallness of my ability. I work under obedience, and through it I hope to make great gains. It will also serve me as an excuse.

INSTRUCTION VOUCHSAFED BY THE HEAVENLY QUEEN AND LADY

My daughter, in the school of humility, which my whole life affords thee, I wish that thou be studious and diligent; and this should be thy first and principal care, if thou wishest to enjoy the sweet embraces of the Lord, assure thyself of his favor and possess the treasures of light, which are hidden to the proud (Matth. 11, 25). For without the trusty foundation of humility such treasures cannot be confided to any man. Let all thy ambition be to humble thyself in thy own estimation and thought, so that in thy exterior actions thou mayest truly exhibit this humility of thy interior. It must be a subject of confusion and a spur of humility for thee and for all the souls to have the Lord as their Father and Spouse, to see, that the presumption and pride of worldly wisdom is more powerful in its devotees, than humility and true self-knowledge is in the children of light. Consider the watchfulness, the untiring study and care of ambitious and aspiring men. Look upon their struggle to be esteemed in the world, their strivings never at rest, though so vain and worthless; how they conduct themselves outwardly according to the false notions which they have of themselves; how they pretend to be what they are not, and how they exert themselves to obtain through these false pretenses the treasures, which, though only earthly, they do not deserve. Hence it should be a cause of confusion and shame to the good, that deceit should urge on the sons of perdition with greater force than truth urges the elect; that the number of those, who in the world are anxious to strive in the service of their God and Creator, should be so small in comparison with the number of those who serve vanity; that there should be so few of the elect, though all are called (Matth. 20. 16).

427. Seek therefore, my daughter, to make progress in this science of humility and to gain for thyself the palm of victory in this virtue in the midst of the children of darkness; in opposition to their pride, study what I did in order to overcome darkness in this world by the pursuit of humility. In this the Lord and I desire thee to be very wise and proficient. Never miss an occasion of exercising humility and allow no one to deprive thee of such works; and if occasions of humility fail thee and are scarce, seek after them and ask God to send them to you; for it pleases his Majesty to see such kind of anxiety and ambition in what He desires so much. For the sake of this divine complacency alone, thou, as a daughter of his house, as his domestic and as his spouse, shouldst be solicitous and anxious for acts of humility; for in this, human ambition itself will teach thee not to be negligent. Observe how a woman in her house and family conducts herself in order to benefit and advance her family, and how she loses no chance of advancing it; nothing seems too much for her, and if anything, no matter how small it is, goes to loss (Lucas. 15, 8) she becomes much excited. All this is the effect of worldly covetousness, and there is certainly no reason, that the wisdom of heaven be less fruitful or less careful in the gifts received. Therefore I desire thee to allow no carelessness or forgetfulness concerning what so much concerns thee, and to lose no occasion of practicing humility and laboring for the glory of the Lord; but do thou seek and strive after his gifts and draw merits from them as a faithful daughter and spouse. Then wilt thou find grace in the eyes of the Lord and in mine, according to thy desire.

CHAPTER VI

SOME OF THE SAYINGS AND CONVERSATIONS OF THE MOST HOLY MARY AND JOSEPH
REGARDING DIVINE THINGS; OTHER WONDERFUL EVENTS

Before saint Joseph had been instructed in the mystery of the Incarnation, the Princess of heaven made use of opportune occasions for reading to him some of the passages of holy Scriptures, especially from the Prophets and from the Psalms. As a most wise Teacher She also explained them to him, and her holy spouse who was indeed capable of the exalted truths contained therein, asked Her many questions, wondering at and consoling himself with the heavenly answers of his Spouse; and thus both of them alternately praised and blessed the Lord. But after he had himself become instructed in the great sacrament, he conversed with our Queen, as with one, who was Herself to be the Coadjutrix of the admirable works and mysteries of our Redemption. For now they could more openly and clearly discuss the divine prophecies and oracles concerning the conception of the Word through a Virgin-Mother, of his birth, his bringing up, and his most holy life. All these things her Highness discussed and explained, delineating beforehand the course of action, which they were to pursue, when the longed-for day of the birth of the Child should have arrived, when She should hold Him in her arms, nourish Him at her breast with virginal milk, and when the holy spouse himself should share in this greatest of mortal blessedness. Only of his Passion and Death, and of the sayings of Isaias and Jeremias, the most prudent Queen spoke more rarely; for as her spouse was of a most kind and tender heart, She thought it best not to dilate upon or anticipate that which he himself remembered of the sayings of the ancient writers concerning the coming and the sufferings of the Messiah. The most prudent Virgin also waited until the Lord should grant more particular revelation of what was to happen, or until She herself would know better the divine will in this respect.

429. Her most faithful and blessed husband was wholly inflamed by her sweet words and conversations, and with tears of joy he said to the heavenly Spouse: "Is it possible, that in thy most chaste arms I shall see my God and Redeemer? That I shall hear him speak, and touch Him, and that my eyes shall look upon his divine face, and that the sweat of my brow shall be so blessed as to be poured out in his service and for his sustenance? That He shall live with us, and that we shall eat with Him at the same table, and that we shall speak and converse with Him? Whence comes to me this good fortune which nobody can ever deserve? O how much do I regret that I am so poor! Would I possessed the richest palaces for his entertainment and many treasures to offer Him I" And the sovereign Queen answered: "My master and spouse, there is abundant reason that thy desires extend to all things possible for the reception of thy Creator; but this great God and Lord does not wish to enter into the world in the pomp of ostentatious riches and royal majesty. He has need of none of these (Ps. 15,2), nor does He come from heaven for such vanities. He comes to redeem the world and to guide men on the path of eternal life (John 10, 10) ; and this is to be done by means of humility and poverty; in these He wishes to be born, live and die, in order to destroy in the hearts of men the fetters of covetousness and pride, which keep them from blessedness. On this account He chose our poor and humble house, and desired us not to be rich in apparent, deceitful and transitory goods, which are but vanity of vanities and affliction of spirit (Eccles. 1, 24) and which oppress and obscure the understanding."

430. At other times the saint asked the most pure Lady to teach him the nature and essence of virtues, especially of the love of God, in order that he might know how to behave toward the Most High become man and in order that he might not be rejected as a useless and incapable servant. The Queen and Teacher of virtues complied with these requests and explained to him the nature of true virtues and the manner of exercising them in all perfection. But in these discourses She proceeded with so much humility and discretion that She did not appear as the Teacher of her spouse, though such She was; but She managed to give her information under the guise of conversation or in addressing the Lord, or at other times asking questions of saint Joseph, which of themselves suggested the information. In all circumstances She knew how to preserve her most profound humility, without permitting even the least gesture not in accordance with it. These alternate discourses or readings from the holy Scriptures they interrupted by manual labor as occasion required. Not only was the hard and tiresome labor of saint Joseph lightened by the admirable words of sympathy of our Lady, but in her rare discretion She also knew how to add instruction, so that his manual labor became more an exercise of virtue than a work of the hands. The mildest Dove, with the prudence of a most wise virgin, administered her consolations by pointing out the most blessed fruits of labor. In Her estimation She held Herself unworthy of being supported by her spouse, and She felt Herself in continual debt to the sweat of saint Joseph, as one who is receiving a great alms and most generous gift. All these considerations caused in Her sentiments of deepest obligation, as if She were the most useless creature on earth. Therefore, though She could not assist the saint in his trade, since that was above the strength of women and unbecoming the modesty and retirement of the heavenly Queen; yet in all that was befitting Her She served Him as an humble handmaid, since her discreet humility and thankfulness would not suffer any less return for the faithful services of saint Joseph.

431. Among other wonderful happenings in connection with his intercourse with most holy Mary during these days of her pregnancy, saint Joseph one day saw many birds flocking around Her in order to pay their respect to the Queen and Mistress of all creatures. They surrounded Her as if to form a choir and raised up their voices in songs of sweet harmony not less wonderful than their visit to the heavenly Lady. Saint Joseph had never seen this wonder until that day and, full of admiration and joy, he said to his sovereign Spouse; "Is it possible, my Mistress, that these simple birds and irrational creatures should understand and fulfill their obligations better than I? Surely it is reasonable, that if they recognize, serve and reverence Thee according to their powers, that Thou allow me to perform that which in duty I am bound to do." The most pure Virgin answered him; "My master, in the behavior of these little birds the Creator offers us a powerful motive worthily to employ all our strength and faculties in his praise, just as they recognize and acknowledge their Creator in my womb. I, however, am but a creature and therefore I deserve no veneration, nor is it right that I accept it; it is my duty to induce all creatures to praise the Most High, since He has looked upon me, his handmaid, and has enriched me with the treasures of the divinity" (Luke 1, 48).

432. It happened also not a few times that the heavenly Lady and her spouse found themselves so poor and destitute of means that they were in want of the necessaries of life; for they were most liberal in their gifts to the poor, and they were never anxious to store up beforehand food or clothing, as is wont with the children of this world in their faint-hearted covetousness (Matth. 6, 25). The Lord so disposed things that the faith and patience of his most holy Mother and of saint Joseph should not be vain, for this indigence was a source of incomparable consolation to our Lady, not only because of her love of poverty, but also on account of her astonishing humility. She considered Herself unworthy of the sustenance of life, and that She above all others should suffer the want of it. Therefore She blessed the Lord for this poverty as far as it affected Her, while She asked the Most High to supply the needs of saint Joseph, as being a just and holy man and well worthy of this favor of the Almighty. The Lord did not forget his poor entirely (Ps. 73, 19), for while He permitted them to exercise virtues and gain merits, He also gave them nourishment in opportune time (Ps. 144, 15). This his Providence provided in various ways. Sometimes He moved the hearts of their neighbors and acquaintances to bring some gratuitous gift or pay some debt. At other times, and more ordinarily, saint Elisabeth sent them assistance from her home; for ever since She had harbored in her house the Queen of heaven this devoted matron insisted on sending them a gift from time to time, which the humble Princess always acknowledged by sending in return some work of her hands. On some occasions, for the greater glory of the Most High, the blessed Lady availed Herself of the power given to Her as the Mistress of all creation; then She would command the birds of the air to bring some fishes from the sea, or fruits of the field, and they would fulfill her commands to the point; sometimes they would bring also bread in their beaks, which the Lord had furnished them. Many times the most fortunate spouse saint Joseph was a witness to all these happenings.

433. Also in other necessities they were on some occasions succored by the holy angels in an admirable manner. In order properly to understand some of the great miracles which happened through the ministry of the angels to most holy Mary and Joseph, it is necessary to take into account the magnanimity and generous faith of the saint, for these virtues were so great in him that not even the shadow of covetousness, or greediness, could find entrance into his soul. Although he labored for others, as did also his heavenly Spouse, yet never did they ask for any wages, or set a price on their work, asking payment therefore they performed all their work not for gain, but in obedience to a request or for charity, leaving the payment of wages entirely in the hands of their employers and accepting it not as a just return for their labors, but as a freely given alms. This is the perfection of sanctity, which saint Joseph learnt from the heavenly example given to him in his house by the most holy Virgin. Owing to this circumstance, that he was not paid for his work, it happened sometimes that they were in total want of food and sustenance until the Lord would provide for them. One day it came to pass that the hour set for their meal passed without their having anything in the house to eat. They persevered in prayer until very late, giving thanks to the Lord for this privation, and hoping that He would open his all-powerful hand (Ps. 144, 16). In the meanwhile the holy angels prepared the meal and placed upon the table some fruit, and whitest bread and fishes, also especially a sort of preserve or jelly of wonderful and nourishing sweetness. Then some of the angels went to call their Queen, and others called saint Joseph her spouse. Each came forth from their separate retirement and, perceiving the regalement provided by heaven, they thanked the Most High in tears of fervent gratitude and partook of the food; and afterwards they broke out in exalted songs of praise of the Almighty.

434. Many other similar events came to pass almost daily in the house of most holy Mary and her spouse; for as they were alone and as there was no need of hiding these wonders from witnesses, the Lord did not hesitate to perform them for his beloved, who were entrusted with co-operation in the most wonderful of all the works of his powerful arm, I wish merely to remark, that when I say Mary sang canticles of praise, either She by Herself or in company with saint Joseph or the holy angels, new songs are meant, such as saint Anne sang, the mother of Samuel, or Moses, Ezechias and other Prophets, when they were visited by great blessings of the Lord. If all the canticles (Kings 2, 1; Deut. 32, 1, etc. ) which the Queen of heaven composed and sang would have been recorded, there would be a large volume of them, the contents of which would excite unheard of wonder in this world.

TEACHING VOUCHSAFED BY THE HEAVENLY QUEEN AND LADY

Much-beloved daughter, I wish that the science of the Lord be many times renewed in thee, and that thou acquire the knowledge of the voice (Wis. 1, 7), so that thou mayst know, (and let also mortals know), the dangerous deceit and perverse estimation in which they, as lovers of falsehood, hold the temporal and visible goods (Ps. 4, 4). How many men are not fascinated by their unbounded greed? All of them ordinarily stake their hopes on gold and material riches; and in order to increase them, they exert all the forces of their natural being. Thus they spend all the time of their life, which was given them in order to gain eternal rest and happiness, in these vanities. They lose themselves in these dark labyrinths and mazes, as if they knew nothing of God and of his Providence; for they do not think of asking Him for that which they desire, and do not moderate their desires in such a way as will dispose them to ask and hope for what they desire at his hands. Thus they lose all, because they confide in the lying and deceitful prospects of their own efforts. This blind greed is the root of all evils (I Tim. 6, 20) ; for the Lord, incensed at such great perversity, permits the mortals to be entangled in the vile slavery of avarice, in which their understanding is darkened and their will hardened. Soon the Most High, for greater punishment, withdraws his kindly care as from creatures so detestable and denies them his paternal protection, thus letting them fall into what is the deepest misfortune that can befall man in this life.

436. Although it is true that nothing can hide itself from the eyes of the Lord (Ps. 138, 6), yet when the transgressors and enemies of his law offend Him, they forfeit the kind attention and care of his Providence and are left to their own desires (Ps. 80, 13). They cease to experience the paternal foresight shown toward those who trust in the Lord. Those that confide in their own efforts and in the gold, which they can touch and feel, will reap the fruit of their hopes. But just as far as the divine Essence and Power is distant from the lowliness and limitation of mortals, so far also the results of human covetousness are distant from the help and protection of eternal Providence shown to the humble who trust in it (Ps. 17, 31). Upon these his Majesty looks with kindest love, delights in them, nourishes them at his breast, and attends to their wishes and wants. I and my holy spouse Joseph were poor, and at times we suffered great wants; but none of them were powerful enough to engender within our hearts the contagion of avarice. We concerned ourselves entirely with the glory of the Most High, relying wholly on his most faithful and tender care. This was what pleased Him so much, as thou hast understood and written; since He supplied our wants in various manners, even commanding the angels to help us and prepare for us our nourishment.

437. I do not wish to say that the mortals should yield to laziness and negligence; on the contrary it is just that all should labor (Ps. 48, 7), and doing nothing is also a great and very reprehensible fault. Neither leisure nor solicitude must be disorderly; nor should the creature trust in his own strength; nor should he smother the divine love in anxiety; nor seek more than is necessary for a temperate life. Neither should he fear that the divine Providence will fail to supply what is necessary, nor should he be troubled or lose hope when the Creator seems to delay his assistance. In the same way he that is in abundance should not (Eccli, 31, 8) lay aside all exertion and forget that he is a man subject to labor and travail. Thus riches as well as poverty must be attributed to God and made use of in a holy and legitimate way for the glory of the Creator and Ruler of all things. If men would observe this rule of action nobody would be without the assistance of the Lord, who is a true Father, and neither would the poor be led into sin by poverty, nor the rich by prosperity. Of thee, my daughter, I require the practice of these rules, and through thee I wish to inculcate them on other mortals. Thou must especially impress this doctrine upon all thy subjects, telling them not to be troubled or faint-hearted because of the wants they suffer, nor inordinately solicitous about their eating or clothing (Matth. 6, 25), but that they confide in the Most High and in his Providence. For if they correspond to his love, I assure them that they shall never suffer from the want of what is necessary. Exhort them also to let their words and conversations continually turn about holy and divine things, engaging in the praise and exaltation of the Lord according to the teachings of the Bible and holy writings. Let their conversations be in heaven (Philip 3,20) with the Most High, and with me, who am their Mother and Superior, and let it be with the angels, imitating them in holy love.

CHAPTER VII

THE MOST HOLY MARY PREPARES THE SWADDLING CLOTHES AND THE LINENS FOR
THE DIVINE INFANT WITH ARDENT LONGINGS TO SEE IT BORN

The divine pregnancy of the Mother of the eternal Word had already far advanced. Although She knew that the necessary coverings and linens for the time of her parturition must be provided, She wished to proceed in all things with the fullness of heavenly prudence. Therefore, fulfilling all requirements of an obedient and faithful handmaid, She presumed to arrange nothing without the permission and consent of the Lord and of her holy spouse. Although She could have acted for Herself in such matters as pertained to her office of chosen Mother and of her most holy Son, She would not undertake anything without speaking to saint Joseph. Therefore She said to him: "My master, it is time that we prepare the things necessary for the birth of my most holy Son. Although his Majesty wishes to be treated as one of the children of men, humiliating Himself and suffering with them, yet it is just that we acknowledge Him as our God and as our true King and Lord by rendering Him our devoted service, and by making careful provision for his wants as an infant. If thou give me permission I will begin to prepare the coverings and linens for his protection and shelter. I have already woven with my own hands a piece of linen which may serve as his first swaddling-clothes; and do thou, my master, seek to procure some woolen cloth of a soft texture and an humble color from which I may prepare other coverings; and later on I will weave a seamless tunic appropriate for Him. In order to avoid any mistake, let us offer special prayers asking his Highness to govern and direct us in the right way, so that we may know his will and fulfill his pleasure."

439. "My Spouse and Lady," answered saint Joseph, "if it were possible to serve with my own heart-blood my Lord and God and thus fulfill thy commands, I would be willing to shed it amid most atrocious torments; and as I cannot do this, would that I had great riches to buy the most costly textures in order to offer them to Thee on this occasion. Do Thou give thy orders as Thou seest fit, for I will serve Thee as thy servant." Both of them betook themselves to prayer, and each separately heard the answer of the Lord, repeating what the sovereign Queen had already heard many times, and, which now was said in her hearing and that of saint Joseph: "I have come from heaven to the earth in order to exalt humility and discredit pride, to honor poverty and contemn riches, to destroy vanity and establish truth, and in order to enhance worthily the value of labor. Therefore it is my will that exteriorly you treat Me according to the humble position which I have assumed, as if I were the natural child of both of you, and that interiorly you acknowledge Me as the Son of my eternal Father, and bestow the reverence and love due to Me as the Man-God."

440. Encouraged by this divine voice to seek the wisest course in the rearing of the infant God, most holy Mary and Joseph conferred with each other in what way they might conceal the most noble and perfect worship which was ever given to the true God by his creatures, beneath the treatment which in the eyes of the world was due to a natural child of them both; for this was to be the opinion of the world, and such a conduct the Lord himself had enjoined upon them. Having therefore come to an agreement they lived up to this command of the Lord in such perfection that they were the admiration of all heaven; and further on I will say more of this (Nos. 506, 508, 536, 545). They both concluded that according to the limited means allowed them by their poverty they were to expend whatever they could afford in the service of the infant God without going into excess or failing in anything; for the sacrament of the King was to be concealed in humble poverty, though at the same time they wished to exercise their burning love as far as was possible. Saint Joseph, in exchange for some of his work, accepted two pieces of woolen cloth such as his heavenly Spouse had described; the one white, the other mulberry-colored mixed with grey, both of them of the best quality he could find. Of these the heavenly Queen made the first little dresses of her most holy Son, while She prepared the swathing clothes and shirts from the piece of linen which She herself had spun and woven. Being woven by such hands, it was a most delicate piece of cloth. She had commenced work upon it from the day of her entrance into their house at Nazareth; for She had intended it for the temple as a present. Although it could now serve for another much higher purpose, nevertheless, She offered whatever remained of it after She had completed the furnishings of the infant God as a gift to the temple of Jerusalem, according to her original intention. All the articles and coverings necessary for her divine Infant the great Lady prepared with her own hands, and while She sewed and trimmed them She shed tears of ineffable devotion remaining continually on her knees. Saint Joseph gathered such flowers and herbs as he could find from which, together with other aromatic materials, the zealous Mother extracted fragrant essences. With these She sprinkled the sacred vestments of the Victim of sacrifice which She awaited; then She folded and laid them away in a chest, in which She afterwards took them along with Her, as I shall relate farther on.

441. All these doings of the Princess of heaven are to be thought of and estimated not as being without life, nude and bare as I here represent them, but of incomparable grace and loveliness, full of sanctity and exalted merit, of a greater perfection than human intellect can comprehend; because She performed all these works as the Mother of wisdom, and as the Queen of all virtues. In preparing for the appearance of the most holy humanity of her Son in this world, She celebrated the dedication of the living temple of God. The sovereign Queen understood better than all the rest of creation the ineffable greatness of the mystery of the Incarnation of a God and of his coming into the world. Not in a spirit of doubt, but inflamed by love and veneration, She repeated many times the words of Solomon when he built the temple: "How is it possible that God should dwell with men on earth? If all the heavens, and the heaven of heavens cannot comprehend Thee, how can this human body contain Thee, which is formed in my womb?" But if the temple of Solomon, which served only as a place in which God should hear the prayers within it, was built and dedicated with such lavish expenditure of gold, silver, treasures and sacrifices, what should not the Mother of the true Solomon do for the building up and the dedication of the living temple (Colos. 2, 9) where was to dwell the plenitude of the true Divinity, the eternal and incomprehensible God? All these innumerable sacrifices and treasures of the figurative temple, most holy Mary duplicated not in gold, silver, or rich texture, since God sought no such riches in the living temple, but in heroic virtues and in canticles of praise, by which She fructified and extolled the graces and gifts of the Most High. She offered up the sacrifice of her burning love, and ransacked all the holy writings for hymns, canticles and psalms to praise and magnify this mystery, adding thereto the expression of her own exalted sentiments. In a mystical and yet altogether real manner She fulfilled the ancient figures and types by her virtues and by her interior and her exterior acts. She called upon and invited all the creatures to praise their God, to give honor and glory to their Creator, and place the hope of their sanctification in his coming into the world. In many of these exercises the most fortunate and blessed Joseph, her spouse, took part.

442. No human tongue can describe, and no created understanding can reach the sublime height of merit which the Princess of heaven attained, and the degree of pleasure and complacency which they afforded the Most High. If the least degree of grace, which any creature merits by an act of virtue, is more valuable than all the created universe, what treasures of grace did She not gain, whose acts exceeded in value not only all the sacrifices, offerings and holocausts of the old law and all the merits of the human race, but far excelled also those of the highest seraphim? The loving extremes of the heavenly Lady in hoping to look upon her Son and true God, to receive Him in her arms, nourish Him at her breast, tend Him with her own hands, converse with Him and serve Him, and adore Him made man from her own flesh, reached such a pass that in the ardors of love She would have breathed forth her spirit and have been consumed if She had not been preserved from dissolution, assisted and strengthened by the miraculous intervention of that same God. Yes, many times would She have lost her life, if it had not been preserved by her most holy Son; for many times She saw Him in her virginal womb and with divine clearness She saw his humanity united to his Divinity, observed the interior acts of that most holy Soul, the conditions and postures of his body, the prayers offered up by Him for Her, for saint Joseph, for all the human race and especially for the predestined. All these and other mysteries were open to Her, and in perceiving them She was altogether inflamed with the desire of imitating and exalting Him, since She bore within Her the devouring fires which illumine yet do not consume (Exod. 3, 2).

443. Amidst this conflagration of divine love She spoke sometimes to her most holy Son: "My sweetest Love, Creator of the universe, when shall my eyes enjoy the light of thy divine countenance? When shall my arms be consecrated as the altar of the Victim, which is awaited by the eternal Father? When shall I kiss the earth trodden by thy divine feet, and when shall I as thy Mother gain the coveted kiss of my Beloved (Cant. 1, 1) so that I may inhale thy own Spirit from the flow of thy breath? When shalt Thou, the inaccessible light, the true God of the true God, Light of the Light (John 1, 9), manifest Thyself to us mortals, after so many ages of concealment from our view? When shall the children of Adam, laden with the guilt of their sins, know their Redeemer (Baruch 3, 38), see their salvation, welcome in their midst their Teacher, their Brother and their true Father? O Light of my soul, my strength, my Beloved, for whom dying I live! Son of my womb, how can I fulfill the office of a Mother, since I know not how to fulfill the duties, nor merit the name of even a slave? How shall I be able to treat Thee worthily, who am a vile and insignificant, poor worm? How can I serve and administer to Thee, since Thou art sanctity itself and infinite goodness, and I only dust and ashes? How can I dare to speak before Thee, or stand in Thy presence? Do Thou, Master of my being, who hast chosen me, the little one among the other daughters of Adam, govern my conduct, direct my desires and inflame my affections, in order that I may please Thee with all my powers! And what shall I do, my only Delight, since Thou art to issue from my womb into the world in order to suffer affronts and death for the human race, if at the same time I shall not be allowed to die with Thee and accompany Thee in thy sacrifice? Since Thou art my life and my being, let the same cause and motive that brings about thy Death bring about also mine; for they are united as if they were one and the same. Less than thy Death will suffice to save the world, yes thousands of worlds; let me die instead of Thee, and let me suffer thy ignominies, while Thou, by thy love and light, sanctify the world and enlighten the darkness of mortals, and if it is not possible to revoke the decree of the eternal Father, which requires that Redemption be abundant (Ephes, 2, 4) and thy excessive charity be satisfied, look graciously upon my desires and let me take part in: all the labors of thy life, since Thou art my Son and Lord."

444. The variety of these and other sweetest sentiments of love uttered by the Queen made Her most beautiful in the eyes (Esth. 2,9) of the Prince of the eternities, who was enshrined in the virginal chamber of her womb. All her interior movements were conformable to the actions of that most sacred and deified Humanity; for as a worthy Mother of such a Son She closely observed them as models for her imitation. Sometimes the infant God would place Himself on his knees in order to pray to the Father or assume the position of one crucified, as if in order to exercise Himself therein beforehand. From that retirement (as even now from the highest throne in heaven) He looked upon and comprehended, by the science of his most holy soul, all that He knows even at this day, and no creatures of the present, past, or future, with all their thoughts and actions, was hidden from his view. To all things He attended as the Lord and Redeemer. Since these mysteries were manifest also to his heavenly Mother and since She was also endowed with all the graces and gifts necessary for acting in concert with Him, She brought forth such great fruits of sanctity, that no human words can ever describe them. But if we were not perverted in our judgments, and if we were not hardened as stone, we would find it impossible, at the sight and experience of these vast and admirable works, to remain untouched by loving sorrow and thankful acknowledgment.

INSTRUCTION WHICH MARY, THE MOST HOLY QUEEN, GAVE ME

The lesson of this chapter, my daughter, should be, that thou bear in mind with what reverence thou must handle all the things consecrated and devoted to the divine service; and at the same time estimate how reprehensible is the irreverence with which the ministers of the Lord offend in their disregard for the sacred objects. They should not forget or slight the indignation of his Majesty against them for the gross discourtesy and ingratitude, which they ordinarily show by handling the sacred ornaments and objects of worship without attention and respect. And much greater is the anger of the Lord against those who possess the incomes or stipends of his most sacred blood, if they waste and squander them in vile vanities and indecent profanities. They seek for their sustenance and convenience what is most costly and valuable, while for the honor and worship of the Lord they are satisfied with what is most cheap, common and ordinary. When this happens, especially in regard to the linens, which touch the body and blood of my most holy Son, such as corporals and purificators, I wish thee to understand that the holy angels, that assist at the most exalted and sublime sacrifice, are as it were struck with horror and cover their eyes at the sight, full of astonishment that the Most High bears with them and suffers such boldness and presumption. Although not all offend in this, yet there are many; and few distinguish themselves in outward respect and care at the divine cult, or treat the sacred objects with due reverence; they are the smaller number and even they do not all have the pure intention, not observing this due respect out of reverence, but out of vanity and for other human ends. Thus they who adore and worship their Creator in the spirit of truth and with a pure and upright intention have become very scarce.

446. Consider, my dearest, what should be our sentiments when, on the one hand, we reflect on the incomprehensible being of God, who in his goodness has created us for his honor and worship, establishing this as the very law of our nature and of all the created universe, and when, on the other hand, we see with what ingratitude men correspond to the gifts of the most liberal Creator by withholding from his service the very things intended for it, reserving for their own vanities the most costly and valuable and applying for their Creator only the most valueless and despicable of this world. This fault is little thought of and recognized, and therefore I wish not only that thou deplore it with true sorrow, but also that thou make reparation for it as far as possible during the time in which thou art superioress. Give to the Lord of the best, and instruct thy religious that they attend with a sincere and devout heart to the keeping in order and the cleaning of the sacred articles; and this not only for their own convent, but also by seeking to furnish other poor churches with the corporals and vestments of which they stand in need. Let them be convinced that the Lord will repay their holy zeal for his worship, and that He will relieve their poverty and the necessities of their convent like a Father, and that thereby it will never become poorer. This is the most appropriate occupation and legitimate business of the spouses of Christ, and in this they ought to consume their time which may remain after fulfilling the obligations of the choir and other duties of obedience. If all the religious would busy themselves purposely in these honorable, praiseworthy and agreeable occupations they would never suffer any want and they would maintain an angelic existence in this life. Because they do not attend to this service of the Lord, many of them, forsaken by the hand of the God, turn toward the dangerous levities and distractions, which on account of their vileness, I do not wish thee to describe or consider except to deplore them from thy heart and to avert such displeasure and offense against God.

447. But because I have especial reason to look with favor upon the inmates of thy convent, I wish that, in my name and by my authority, thou admonish and lovingly urge them always to live retired and dead to the world, with unbroken forgetfulness of all that passes within it; that among themselves their conversation be of heaven, and that above all they preserve intact the mutual peace and love, to which I have exhorted thee so often (Philip 3, 20). If they obey me in this I offer them my protection, and I will constitute myself their Mother, their help and defense in the same way as I am thine, and I will also promise them my continual and efficacious intercession with my most holy Son, if they do not displease me. For this purpose thou shouldst exhort them to continual love and devotion toward me, engrafting it in their hearts; in being thus faithful they will attain all that thou wishest for them, and much more, for I will obtain it for them. In order that they may occupy themselves with joy and alacrity in preparing things for the divine worship, and gladly undertake all that pertains to it, remind them of all that I did in the service of my most holy Son and of the temple. I desire thee to understand that the holy angels were full of admiration at the zeal, careful attention and neatness with which I took charge of all that belonged to the service of my Son and Lord. This loving and reverent anxiety caused me to prepare all that was necessary for his rearing up beforehand, so that I was never in want of anything necessary for clothing Him and administering to his comfort (as some have thought); for my prudence and love would not permit any negligence or inadvertence in this regard.

CHAPTER VIII

THE EDICT OF CESAR AUGUSTUS IS PUBLISHED, COMMANDING ALL SUBJECTS OF THE EMPIRE
TO REGISTRATE; AND WHAT SAINT JOSEPH DID WHEN HE HEARD OF IT

It had been decreed by the immutable will of Providence that the Onlybegotten of the Father should be born in the town of Bethlehem (Mich. 5, 2), and accordingly it had been foretold by the Saints and Prophets of foregone ages (Jerem. 10, 9) ; for the decrees of the absolute will of God are infallible, and since nothing can resist them (Esther 13, 9), sooner would heaven and earth pass away than that they fail of accomplishment (Matth. 24, 35). The fulfillment of this immutable decree the Lord secured by means of an edict of Caesar Augustus for the whole Roman empire, ordering the registration or enumeration of all the world, as saint Luke says (Luke 2, 1). The Roman empire at that time embraced the greater part of what was then known of the earth and therefore they called themselves masters of the world, ignoring all the other nations. The object of this census was to make all the inhabitants acknowledge themselves as vassals of the emperor, and to pay a certain tax to their temporal lord; for this registration every one was to go to his native city in order to be inscribed. This edict was also proclaimed in Nazareth and came to the hearing of saint Joseph while he was on some errand. He returned to his house in sorrowful consternation and informed his heavenly Spouse of the news which had spread about concerning the edict. The most prudent Virgin answered: "Let not this edict of our temporal ruler cause thee any concern, my master and spouse, for all that happens to us is ordained by the Lord and King of heaven and earth; and in all events his Providence will assist and direct us (Eccli, 22, 28). Let us resign ourselves into his hands and we shall not be disappointed."

449. Most holy Mary was capable of being entrusted with all the mysteries of her most holy Son and She knew of the prophecies and their fulfillment; hence, also, that the Onlybegotten of the Father and her own was to be born in Bethlehem, a Stranger and an Unknown. But She said nothing of this to saint Joseph; for without being commissioned by the Lord She would reveal none of his secrets. All that She was not commanded to reveal She concealed with admirable prudence, notwithstanding her desire of consoling her most faithful and holy spouse. She wished to entrust Herself to his direction and arrangement without acting the part of those who are wise in their own conceit, as Wisdom warns us (Prov, 3, 7). They therefore conferred with each other about the course to be pursued; for already the pregnancy of the heavenly Lady was far advanced and her parturition was approaching. Saint Joseph said: "Queen of heaven and earth and my Mistress, if Thou hast no order to the contrary from the Almighty, it seems to me necessary that I go alone. Yet, although this order refers only to the heads of families, I dare not leave Thee without assistance, nor could I live without Thee, nor would I have a moment's peace away from Thee; for my heart could not come to any rest without seeing Thee. Thy heavenly delivery is too imminent to ask Thee to go with me to Bethlehem, whither this edict calls us; and I fear to place Thee in any risk, as well on account of thy condition as also on account of my poverty. If thy delivery should happen on the way, amid inconveniences, which I could not alleviate, I would be heartbroken. These are the anxious thoughts which trouble me. I pray Thee, Lady, present them before the Most High and beseech Him to grant me my desire of not being separated from Thee."

450. His humble Spouse obeyed saint Joseph and although She was not ignorant of the divine will, yet She would not omit this act of obedience as a most submissive Spouse. She presented to the Lord the fervent wishes of saint Joseph and received the following answer:

"My dearest Dove, yield to the wishes of my servant Joseph in what he proposes. Accompany him on the journey. I shall be with Thee and I shall assist Thee with paternal love in the tribulations which Thou shalt suffer for my sake; although they shall be very great, my powerful arms will make Thee come forth glorious from all of them. Thy footsteps will be beautiful in my sight (Cant. 7, 1), do not fear, since this is my will." Then the Lord gave to the holy guardian angels, in the presence of the heavenly Mary, a new and special command and precept, that they serve Her during this journey with particular care and solicitude, as befitted the magnificent mysteries that should be transacted. Beside the thousand angels which served ordinarily as her guard, the Lord commanded another nine thousand to attend on their Queen and Mistress, and serve as a guard of honor ten thousand strong from the first day of her journey. This they did as most faithful servants of the Lord, as I shall say later on (Nos. 456, 489, 616,622,631, 634). The great Queen was renewed and strengthened with new enlightenment for the troubles and tribulations which would be occasioned by the persecution of Herod and other happenings at the birth of the infant God (Matth. 2, 16). Her invincible heart being thus prepared, She offered Herself to the Lord without any disquietude and gave thanks for all that He should choose to do and arrange in regard to these future events.

451. She returned from this heavenly interview to saint Joseph, and announced to him the will of the Most High, that She accede to his wishes and accompany him on his journey to Bethlehem. Joseph was filled with new consolation and delight; acknowledging the great favor conferred upon him by the right hand of the Most High, he gave thanks with fervent acts of gratitude and humility; and, addressing the heavenly Spouse, he answered: "My Lady, source of my happiness and good fortune, the only cause of grief in this journey will now be the hardships which Thou must undergo because I have no riches to procure Thee the conveniences which I would like to furnish for thy pilgrimage. But we shall find relations, acquaintances and friends of our family in Bethlehem; I hope they will receive us hospitably, and there thou canst rest from the exertions of the journey, if the Lord will dispose as I thy servant would wish." Thus the holy spouse saint Joseph lovingly planned; but the Lord had already pre-arranged all things in a way unknown to him; and therefore he experienced so much the greater bitterness of disappointment when all his loving expectations failed, as we shall see. Most holy Mary said nothing to saint Joseph of what She knew the Lord had decreed concerning the heavenly Birth, although She well knew that it would be different from what he expected She rather encouraged him, saying:

"My spouse and my master, I accompany thee with much pleasure, and we will make this journey as poor people in the name of the Lord: for the Most High will not despise poverty, which He came to seek with so much love. Relying on his protection and assistance in our necessities and labors, we will proceed with confidence. Do thou, my master, place to his account all thy difficulties."

452. They at the same time resolved upon the day of their departure, and Joseph diligently searched in the town of Nazareth for some beast of burden to bear the Mistress of the world. He could not easily find one because so many people were going to different towns in order to fulfill the requirements of the edict of the emperor. But after much anxious inquiry saint Joseph found an unpretentious little beast which, if we can call such creatures fortunate, was the most fortunate of all the irrational animals; since it was privileged not only to bear the Queen of all creation and the blessed fruit of her womb, the King of kings and the Lord of lords, but afterwards to be present at his Birth (Isaias 1, 3) ; and since it gave to its Creator the homage denied to Him by men, as I shall relate ( No. 485). They provided the articles for the journey, which would last five days. The outfit of the heavenly travelers was the same as that which they had provided for their previous journey to the house of Zacharias on their visit to Elisabeth. They carried with them bread, fruit and some fishes, which ordinarily composed their nourishment. As the most prudent Virgin was enlightened regarding their protracted absence, She made use of prudent concealment in taking along the linens and clothes necessary for her heavenly delivery, for She wished to dispose all things according to the exalted intents of the Lord and in preparation for the events which She expected. Their house they left in charge of some neighbor until they should return.

453. The day and hour for their departure for Bethlehem arrived and, because of the reverence with which the most faithful and fortunate Joseph had begun to treat his sovereign Spouse, he diligently and anxiously sought to do all in his power to please Her; he besought Her with great affection to make known to him all her wishes and to call his attention to all that he might forget in regard to her pleasure, convenience and comfort, or that might please the Lord whom She bore in her womb. The humble Queen thanked him for his loving attention, and referring it to all the glory and service of her most holy Son, She consoled and animated him to meet courageously the hardships of the journey, assuring him anew that the Almighty was pleased with his affectionate solicitude. She also informed him of the will of his Majesty that they meet with patience and joy of heart the hardships of poverty on their way. In order to begin her journey the Empress of heaven knelt at the feet of saint Joseph and asked him for his blessing. Although the man of God shrunk from such a request and strenuously objected on account of the dignity of his Spouse, She nevertheless remained victorious in her humility and prevailed upon him to give Her his benediction. Saint Joseph complied with great timidity and reverence, and immediately cast himself at her feet in a flood of tears, asking Her to present him anew to her most holy Son, and obtain for him divine pardon and grace. Thus prepared they started from Nazareth for Bethlehem in midwinter, which made the journey more painful and difficult. But the Mother of God, who bore eternal Life within Her, attended solely to the divine activities and colloquies of the Lord, observing Him in the virginal chamber of her womb, imitating Him in his works, and giving Him more delight and honor than all the rest of creatures taken together.

INSTRUCTION WHICH MOST HOLY MARY,
THE QUEEN VOUCHSAFED ME

My daughter, in all thy discourse on my life, and in each of the chapters and mysteries so far rehearsed, thou wilt find the admirable providence of the Most High and his fatherly love toward me, his humble servant. Although human capacity cannot fully penetrate and estimate the admirable works of such high wisdom, yet it must venerate it with all its powers, and must seek to participate in the favors which the Lord showed me, by striving to imitate me. For mortals must not think that only for my sake and in me God wished to show Himself as holy, powerful and infinitely good. It is certain that if any or all of the souls would entrust themselves to the direction and government of this Lord they would soon experience that same fidelity, punctuality and most sweet efficacy with which his Majesty arranged all things that touched upon his honor and service in my life. They would likewise taste those delightful and divine emotions which I felt in relying upon his most holy will; nor would they fail to receive the abundance of his gifts, which are enclosed as in an infinite ocean within his Divinity. And just as the waters of the ocean rush forth wherever they find a suitable opening, so the graces and blessings of the Lord overflow upon rational creatures, when they are well-disposed and do not hinder their course. This truth is hidden to mortals because they do not stop to ponder and consider the works of the Almighty.

455. I desire thee to study this truth, to write it within thy heart, and to learn from my own actions the secret workings of thy own interior so that thou understand what goes on within thee; also that thou practice ready obedience and subjection to others, always preferring the good counsels of others to thy own insight and judgment. Thou must carry this to such a point that, in order to obey thy superiors and thy spiritual directors, thou take no notice of what thou foreseest will happen contrary to their expectations; just as I, when I knew that what my holy spouse Joseph expected would not happen on our journey to Bethlehem. And even when some equal or inferior command thee such things, be silent and hide thy better foreknowledge; perform all that is no sin or imperfection. Listen to all with attention and silence so that thou mayest learn; in speaking be very slow and reserved, for in this consist prudent and careful intercourse. Always bear in mind that thou ask the blessing of the Lord for all that thou wishest to undertake, in order that thou mayest not wander from what is pleasing to Him. Whenever thou hast an opportunity, ask also the permission and blessing of thy spiritual father and director, so that thou mayest not fall short of the greatest merits and perfections in thy works, and in order that thou mayest also give me the pleasure, which I desire of thee.

CHAPTER IX

THE JOURNEY OF MOST HOLY MARY FROM NAZARETH TO BETHLEHEM IN THE COMPANY OF
THE HOLY SPOUSE JOSEPH AND OF THE HOLY GUARDIAN ANGELS

The most pure Mary and the glorious saint Joseph departed from Nazareth for Bethlehem alone, poor and humble in the eyes of the world. None of the mortals thought more of them than what was warranted by their poverty and humility. But O the wonderful sacraments of the Most High, hidden to the proud, and unpenetrated by the wisdom of the flesh! They did not walk alone, poor or despised, but prosperous, rich and in magnificence. They were most worthy of the immense love of the eternal Father and most estimable in his eyes. They carried with them the Treasure of heaven, the Deity itself. The whole court of the celestial ministers venerated them. All the inanimate beings recognized the living and true Ark of the Testament (Josue 3, 16) more readily than the waters of the Jordan recognized its type and shadow, when they courteously laid open and free the path for its passage and for those that followed it. They were accompanied by the ten thousand angels, which as mentioned (No. 450), were appointed by God himself as the servants of her Majesty during that whole journey. These heavenly squadrons marched along as their retinue in human forms visible to the heavenly Lady, more refulgent than so many suns. She herself walked in their midst better guarded and defended than the bed of Solomon, surrounded by the sixty valiant ones of Israel, girded with their swords (Cant. 3, 7). Besides these ten thousand angels there were many others, who descended from heaven as messengers of the eternal Father to his Onlybegotten made man in his most holy Mother, and who ascended from earth as their ambassadors with messages and treaties from them to the heavenly Father.

457. In the midst of this royal retinue, hidden from the gaze of men, most holy Mary and Joseph proceeded on their way secure that their feet would not be bruised by the stone of tribulation (Ps. 40, 12), since the Lord had commanded his angels to be their defense and watchfulness. This command the most faithful ministers, as vassals of their great Queen, fulfilled with wonder and delight, seeing centered in a mere Creature such great sacraments, such perfections, and immense treasures of the Divinity, and seeing in Her all this distinction united to dignity and grace far exceeding their own angelic capacity. They composed new songs in honor of the Lord, whom they saw reclining as the highest King of glory, on his throne of gold (Cant. 3, 9) ; and in honor of the heavenly Mother, who was like his living and incorruptible chariot, or like the fertile ear of corn of the promised land, enclosing the living grain (Lev. 23, 10); or like the rich merchant ship, which brings the grain to the house of bread, in order that dying in the earth it might be multiplied for heaven (John 12, 24). Their journey lasted five days, for on account of the pregnancy of his Spouse, saint Joseph shortened each day's journey. The sovereign Queen experienced no darkness of night on the way; for a few times, when their travel extended beyond nightfall the holy angels spread about such effulgence as not all the lights of heaven in their noontide splendor would have thrown forth in the clearest heavens. This light and vision of the angels also saint Joseph enjoyed at those times; then all of them together would form celestial choirs, in which they and the two holy travelers alternated in singing wonderful hymns and canticles of praise, converting the fields into new heavens. During this whole journey the Queen was rejoiced by the sight of her resplendent ministers and vassals and by the sweet interior conversation held with them.

458. With these wonderful favors and delights, however, the Lord joined some hardships and inconveniences, which the divine Mother encountered on the way. For the concourse of people in the taverns, occasioned by the imperial edict, was very disagreeable and annoying to the modest and retiring Virgin-Mother and her spouse. On account of their poverty and timid retirement they were treated with less hospitality and consideration than others, especially the well-to-do; for the world judges and usually confers its favors according to outward appearance and according to personal influence. Our holy pilgrims were obliged repeatedly to listen to sharp reprimands in the taverns, at which they arrived tired out by their journey, and in some of them they were refused admittance as worthless and despicable people. Several times they assigned to the Mistress of heaven and earth some corner of the hallway; while at others She did not fare even so well, being obliged to retire with her husband to places still more humble and unbecoming in the estimation of the world. But in whatever places She tarried, how contemptible so ever it might be considered, the courtiers of heaven established their court around their supreme King and sovereign Queen. Immediately they surrounded and enclosed them like an impenetrable wall, securing the bridal chamber of Solomon against the terrors of the night. Her most faithful spouse Joseph, seeing the Mistress of heaven so well guarded by the angelic hosts, betook himself to rest and sleep; for to this She urged him on account of the hardships of travel. She, however, continued her celestial colloquies with the ten thousand angels of her retinue.

459. Solomon, in the Canticles, describes in diverse metaphors and similitudes many great mysteries of the Queen of heaven, but in the third chapter he refers more particularly to what happened to the heavenly Mother in her pregnancy and during this journey. During this time was fulfilled to the letter all that is said of the couch of Solomon (Cant. 3, 7), of his chariot and of his golden bed, of the guard, which was stationed around it enjoying the divine vision; also all the other sayings, which are contained in those prophecies. What I have pointed out will suffice to make them understood, and they should excite our admiration of the wonderful sacraments of God's activity for the good of man. Who is there among mortals whose heart is not softened? Or who is so proud as not to be abashed? Or so careless as not to be filled with wonder at such miraculous extremes? The infinite and true God hidden and concealed in the virginal womb of a tender Maiden, full of grace and beauty, innocent, pure, sweet, pleasing and amiable in the eyes of God and of men, surpassing all that the Lord God has ever or shall ever create! To see this great Lady, bearing the treasure of the Divinity, despised, persecuted, neglected, and cast out by the blind ignorance and pride of the world! And on the other hand, while She is thus pushed aside into the last places, to see Her loved and esteemed by the triune God, regaled by his caresses, served by his angels, revered, defended and assisted with the greatest anxiety and watchfulness! O children of men, slow and hard of hearts! (Ps. 4, 3). How deceitful are your ways and how erroneous is your judgment in esteeming the rich and despising the poor (James 2, 2), exalting the proud and humiliating the lowly, applauding the braggarts and casting out the just! Blind is your choice and full of error your judgment, and you will find yourselves frustrated in all your desires. Ambitiously you seek riches and treasures, and you find yourself in poverty beating the air; if you had received the true ark of God, you would have been blessed by the hand of the Almighty, like Obededom (II Kings, 6, 11) ; but because you have treated it unworthily, many of you have experienced the punishment of Oza.

460. The heavenly Lady observed and knew the secrets of the different souls of those She met, penetrating into the very thoughts and conditions of each, whether of grace or of guilt in their different degrees. Concerning many souls She also knew whether they were predestined or reprobate, whether they would persevere, fall, or again rise up. All this variety of insight moved Her to the exercise of heroic virtues as well in regard to the ones as to the others. For many of them She obtained the grace of perseverance, for others efficacious help to rise from their sin to grace; for others again She prayed to the Lord with affectionate tears, feeling intensest sorrow for the reprobate, though She did not pray as efficaciously for them. Many times, worn out by these sorrows, much more than by the hardships of travel, the strength of her body gave way; on such occasions the holy angels, full of refulgent light and beauty, bore Her up in their arms, in order that She might rest and recuperate. The sick, afflicted and indigent whom She met on the way, She consoled and assisted by asking her most holy Son to come to their aid in their necessities and adversities. She kept Herself silently aloof from the multitude, preoccupied with the Fruit of her divine pregnancy, which was already evident to all. Such was the return which the Mother of mercy made for the inhospitality of mortals.

461. For the greater reproach of human ingratitude, it happened also that once during these wintry days they reached a stopping-place in the midst of a cold rain and snow storm (for the Lord did not spare them this inconvenience), and they were obliged to take shelter in the stables of the animals, because the owners would not furnish better accommodation. The irrational beasts showed them the courtesy and kindness which was refused by their human fellow-beings; for they retreated in reverence at the entrance of their Maker and of his Mother, who carried Him in her virginal womb. It is true the Queen of creation could command the winds, the frost and the snow not to inconvenience Her; but She would not give such a command in order not to deprive Herself of suffering in imitation of her most holy Son, even before He came forth into the world. Therefore the inclemencies of the weather affected Her to a certain extent. The faithful saint Joseph, however, did his utmost to shield Her; and still more did the holy angels seek to protect Her, especially the holy prince Michael, who remained at the right side of his Queen without leaving Her even for a moment; several times, when She became tired, He led Her by the arm along the way. Whenever the Lord permitted, he also shielded Her against the weather and performed many other services for the heavenly Queen and the blessed Fruit of her womb, Jesus.

462. Thus variously and wonderfully assisted, our travelers arrived at the town of Bethlehem at four o'clock of the fifth day, a Saturday. As it was at the time of the winter solstice, the sun was already sinking and the night was falling. They entered the town, and wandered through many streets in search of a lodging-house or inn for staying over night. They knocked at the doors of their acquaintances and nearer family relations; but they were admitted nowhere and in many places they met with harsh words and insults. The most modest Queen followed her spouse through the crowds of people, while he went from house to house and from door to door. Although She knew that the hearts and the houses of men were to be closed to them, and although to expose her state at her age to the public gaze was more painful to her modesty than their failure to procure a night lodging, She nevertheless wished to obey saint Joseph and suffer this indignity and unmerited shame. While wandering through the streets they passed the office of the public registry and they inscribed their names and paid the fiscal tribute in order to comply with the edict and not be obliged to return. They continued their search, betaking themselves to other houses. But having already applied at more than fifty different places, they found themselves rejected and sent away from them all. The heavenly spirits were filled with astonishment at these exalted mysteries of the Most High, which manifested the patience and meekness of his Virgin Mother and the unfeeling hardness of men. At the same time they blessed the Almighty in his works and hidden sacraments, since from that day on He began to exalt and honor poverty and humility among men.

463. It was nine o'clock at night when the most faithful Joseph, full of bitter and heartrending sorrow, returned to his most prudent Spouse and said: "My sweetest Lady, my heart is broken with sorrow at the thought of not only not being able to shelter Thee as Thou deservest and as I desire, but in not being able to offer Thee even any kind of protection from the weather, or a place of rest, a thing rarely or never denied to the most poor and despised in the world. No doubt heaven, in thus allowing the hearts of men to be so unmoved as to refuse us a night-lodging, conceals some mystery. I now remember, Lady, that outside the city walls there is a cave, which serves as a shelter for shepherds and their flocks. Let us seek it out; perhaps it is unoccupied, and we may there expect some assistance from heaven, since we receive none from men on earth." The most prudent Virgin answered: "My spouse and my master, let not thy kindest heart be afflicted because the ardent wishes which the love of thy Lord excites in thee cannot be fulfilled. Since I bear Him in my womb, let us, I beseech thee, give thanks for having disposed events in this way. The place of which thou speakest shall be most satisfactory to me. Let thy tears of sorrow be turned into tears of joy, and let us lovingly embrace poverty, which is the inestimable and precious treasure of my most holy Son. He came from heaven in order to seek it, let us then afford Him an occasion to practice it in the joy of our souls; certainly I cannot be better delighted than to see thee procure it for me. Let us go gladly wherever the Lord shall guide us." The holy angels accompanied the heavenly pair, brilliantly lighting up the way, and when they arrived at the city gate they saw that the cave was forsaken and unoccupied. Full of heavenly consolation, they thanked the Lord for this favor, and then happened what I shall relate in the following chapter.

INSTRUCTION WHICH THE MOST HOLY MARY,
THE QUEEN OF HEAVEN, GAVE ME

My dearest daughter, if thou art of a meek and docile heart, these mysteries which thou hast written about and hast understood, will stir within thee sweet sentiments of love and affection toward the Author of such great wonders. I wish that, bearing them in mind, thou from this day on embrace with new and great esteem the contempt and neglect of the world. And tell me, dearest, if, in exchange for this forgetfulness and scorn of the world, God look upon thee with eyes of sweetest love, why shouldst thou not buy so cheaply what is worth an infinite price? What can the world give thee, even when it esteems thee and exalts thee most? And what dost thou lose, if thou despise it? Is its favor not all vanity and deceit (Ps. 4, 3)? Is it not all a fleeting and momentary shadow, which eludes the grasp of those that haste after it? Hence, if thou hadst all worldly advantage in thy possession, what great feat would it be to despise it as of no value? Consider how little thou dost in rejecting all of it for the love of God, for mine and that of the holy angels. And if the world does not neglect thee as much as thou shouldst desire, do thou on thy own behalf despise it, in order to remain free and unhampered to enjoy to the full extent the highest Good with the plenitude of his most delightful love and intercourse.

465. My most holy Son is such a faithful Lover of souls that He hast set me as the teacher and living example of the love of humility and true contempt of worldly vanity and pride. He ordained also for his own glory as well as for my sake that I, his Servant and Mother, should be left without shelter and be turned away by mortals, in order that afterwards his beloved souls might be so much the more readily induced to offer Him a welcome, thus obliging Him, by an artifice of love, to come and remain with them. He also sought destitution and poverty, not because He had any need of them for bringing the practice of virtues to the highest perfection, but in order to teach mortals the shortest and surest way for reaching the heights of divine love and union with God.

466. Thou knowest well, my dearest, that thou hast been incessantly instructed and exhorted by divine enlightenment to forget the terrestrial and visible and to gird thyself with fortitude (Prov, 31, 17), to raise thyself to the imitation of me, copying in thyself, according to thy capacity, the works and virtues manifested to thee in my life. This is the very first purpose of the knowledge which thou receivest in writing this history; for thou hast in me a perfect model, and by it thou canst arrange the converse and conduct of thy life in the same manner as I arranged mine in imitation of my sweetest Son. The dread with which this command to imitate me has inspired thee as a being above thy strength, thou must moderate and thou must encourage thyself by the words of my most holy Son in the Gospel of saint Matthew: "Be ye perfect as my heavenly Father is perfect" (Matth. 5, 48). This command of the Most High imposed upon his holy Church is not impossible of fulfillment, and, if his faithful children on their part dispose themselves properly, He will deny to none of them the grace of attaining this resemblance to the heavenly Father. All this my most holy Son has merited for them. But the degrading forgetfulness and neglect of men hinder them from maturing within themselves the fruits of his Redemption.

467. Of thee particularly I expect this perfection, and I invite thee to it by the sweet law of love which accompanies my instruction. Ponder and scrutinize, by the divine light, the obligation under which I place thee, and labor to correspond with it like a faithful and anxious child. Let no difficulty or hardship disturb thee, nor deter thee from any virtuous exercise, no matter how hard it may be. Nor be content with striving after the love of God and salvation of thyself alone; if thou wouldst be perfect in imitating me and fulfilling all that the Gospel teaches, thou must work for the salvation of other souls and the exaltation of the holy name of my Son, making thyself an instrument in his powerful hands for the accomplishment of mighty works to advance his pleasure and glory.

CHAPTER X

CHRIST OUR SAVIOR IS BORN OF THE VIRGIN MARY IN BETHLEHEM, JUDA

The palace which the supreme King of kings and the Lord of lords had chosen for entertaining his eternal and incarnate Son in this world was a most poor and insignificant hut or cave, to which most holy Mary and Joseph betook themselves after they had been denied all hospitality and the most ordinary kindness by their fellow-men, as I have described in the foregoing chapter. This place was held in such contempt that though the town of Bethlehem was full of strangers in want of night shelter, none would demean or degrade himself so far as to make use of it for a lodging; for there was none who deemed it suitable or desirable for such a purpose, except the Teachers of humility and poverty, Christ our Savior and his purest Mother. On this account the wisdom of the eternal Father had reserved it for Them, consecrating it in all its bareness, loneliness and poverty as the first temple of light (Malachy 4, 2, Ps. Ill, 4) and as the house of the true Sun of justice, which was to arise for the upright of heart from the resplendent Aurora Mary, turning the night of sin into the daylight of grace.

469. Most holy Mary and saint Joseph entered the lodging thus provided for them and by the effulgence of the ten thousand angels of their guard they could easily ascertain its poverty and loneliness, which they esteemed as favors and welcomed with tears of consolation and joy. Without delay the two holy travelers fell on their knees and praised the Lord, giving Him thanks for his benefit, which they knew had been provided by his wisdom for his own hidden designs. Of this mystery the heavenly Princess Mary had a better insight; for as soon as She sanctified the interior of the cave by her sacred footsteps She felt a fullness of joy which entirely elevated and vivified Her. She besought the Lord to bless with a liberal hand all the inhabitants of the neighboring city, because by rejecting Her they had given occasion to the vast favors, which She awaited in this neglected cavern. It was formed entirely of the bare and coarse rocks, without any natural beauty or artificial adornment; a place intended merely for the shelter of animals; yet the eternal Father had selected it for the shelter and dwelling-place of his own Son.

470. The angelic spirits, who like a celestial militia guarded their Queen and Mistress, formed themselves into cohorts in the manner of court guards in a royal palace. They showed themselves in their visible forms also to saint Joseph; for on this occasion it was befitting that he should enjoy such a favor, on the one hand in order to assuage his sorrow by allowing him to behold this poor lodging thus beautified and adorned by their celestial presence, and on the other, in order to enliven and encourage him for the events which the Lord intended to bring about during that night, and in this forsaken place. The great Queen and Empress, who was already informed of the mystery to be transacted here, set about cleaning with her own hands the cave, which was so soon to serve as a royal throne and sacred mercy seat; for neither did She want to miss this occasion for exercising her humility, nor would She deprive her Onlybegotten Son of the worship and reverence implied by this preparation and cleansing of his temple.

471. Saint Joseph, mindful of the majesty of his heavenly Spouse (which, it seemed to him, She was forgetting in her ardent longing for humiliation), besought Her not to deprive Him of this work, which he considered as his alone; and he hastened to set about cleaning the floor and the corners of the cave, although the humble Queen continued to assist him therein. As the holy angels were then present in visible forms, they were (according to our mode of speaking) abashed at such eagerness for humiliation, and they speedily emulated with each other to join in this work; or rather, in order to say it more succinctly, in the shortest time possible they had cleansed and set in order that cave, filling it with holy fragrance. Saint Joseph started a fire with the material which he had brought for that purpose. As it was very cold, they sat at the fire in order to get warm. They partook of the food which they had brought, and they ate this, their frugal supper, with incomparable joy of their souls. The Queen of heaven was so absorbed and taken up with the thought of the impending mystery of her divine delivery, that She would not have partaken of food if She had not been urged thereto by obedience to her spouse.

472. After their supper they gave thanks to the Lord as was their custom. Having spent a short time in this prayer and conferring about the mysteries of the incarnate Word, the most prudent Virgin felt the approach of the most blessed Birth. She requested her spouse saint Joseph to betake himself to rest and sleep as the night was already far advanced. The man of God yielded to the request of his Spouse and urged Her to do the same; and for this purpose he arranged and prepared a sort of couch with the articles of wear in their possession, making use of a crib or manger, that had been left by the shepherds for their animals. Leaving most holy Mary in the portion of the cave thus furnished, saint Joseph retired to a corner of the entrance, where he began to pray. He was immediately visited by the divine Spirit and felt a most sweet and extraordinary influence, by which he was wrapt and elevated into an ecstasy. In it was shown him all that passed during that night in this blessed cave; for he did not return to consciousness until his heavenly Spouse called him. Such was the sleep which saint Joseph enjoyed in that night, more exalted and blessed than that of Adam in paradise (Gen. 21, 2).

473. The Queen of all creatures was called from her resting-place by a loud voice of the Most High, which strongly and sweetly raised Her above all created things and caused Her to feel new effects of divine power; for this was one of the most singular and admirable ecstasies of her most holy life. Immediately also She was filled with new enlightenment and divine influences, such as I have described in other places, until She reached the clear vision of the Divinity. The veil fell and She saw intuitively the Godhead itself in such glory and plenitude of insight, as all the capacity of men and angels could not describe or fully understand. All the knowledge of the Divinity and humanity of her most holy Son, which She had ever received in former visions was renewed and, moreover, other secrets of the inexhaustible archives of the bosom of God were revealed to Her. I have not ideas or words sufficient and adequate for expressing what I have been allowed to see of these sacraments by the divine light; and their abundance and multiplicity convince me of the poverty and want of proper expression in created language.

474. The Most High announced to his Virgin Mother, that the time of his coming into the world had arrived and what would be the manner in which this was now to be fulfilled and executed. The most prudent Lady perceived in this vision the purpose and exalted scope of these wonderful mysteries and sacraments, as well in so far as related to the Lord himself as also in so far as they concerned creatures, for whose benefit they had been primarily decreed. She prostrated Herself before the throne of his Divinity and gave Him glory, magnificence, thanks and praise for Herself and for all creatures, such as was befitting the ineffable mercy and condescension of his divine love. At the same time She asked of the divine Majesty new light and grace in order to be able worthily to undertake the service and worship and the rearing up of the Word made flesh, whom She was to bear in Her arms and nourish with her virginal milk. This petition the heavenly Mother brought forward with the profoundest humility, as one who understood the greatness of this new sacrament. She held Herself unworthy of the office of rearing up and conversing as a Mother with a God incarnate of which even the highest seraphim are incapable. Prudently and humbly did the Mother of wisdom ponder and weigh this matter. And because She humbled Herself to the dust and acknowledged her nothingness in the presence of the Almighty, therefore his Majesty raised Her up and confirmed anew upon Her the title of Mother of God. He commanded Her to exercise this office and ministry of a legitimate and true Mother of Himself; that She should treat Him as the Son of the eternal Father and at the same time the Son of her womb. All this could be easily entrusted to such a Mother, in whom was contained an excellence that words cannot express.

475. The most holy Mary remained in this ecstasy and beatific vision for over an hour immediately preceding her divine delivery. At the moment when She issued from it and regained the use of her senses She felt and saw that the body of the infant God began to move in her virginal womb; how, releasing and freeing Himself from the place which in the course of nature He had occupied for nine months, He now prepared to issue forth from that sacred bridal chamber. This movement not only did not cause any pain or hardship, as happens with the other daughters of Adam and Eve in their childbirths; but filled Her with incomparable joy and delight, causing in her soul and in her virginal body such exalted and divine effects that they exceed all thoughts of men. Her body became so spiritualized with the beauty of heaven that She seemed no more a human and earthly creature. Her countenance emitted rays of light, like a sun incarnadined, and shone in indescribable earnestness and majesty, all inflamed with fervent love. She was kneeling in the manger, her eyes raised to heaven, her hands joined and folded at her breat, her soul wrapped in the Divinity and She herself was entirely deified. In this position, and at the end of the heavenly rapture, the most exalted Lady gave to the world the Onlybegotten of the Father and her own, our Savior Jesus, true God and man, at the hour of midnight, on a Sunday, in the year of the creation of the world five thousand one hundred and ninety-nine (5199), which is the date given in the Roman Church, and which date has been manifested to me as the true and certain one.

476. There are other wonderful circumstances and particulars, which all the faithful assume to have miraculously accompanied this most divine Birth; but as the only witnesses were the Queen of heaven and her courtiers, they cannot all be certified, except only those which the Lord himself manifests in his holy Church to all or to some particular souls in diverse ways. As I think there is some divergence of opinion in this matter, which is most sublime and venerable, as soon as I had manifested to my superiors and directors what had been made known to me, they commanded me under obedience to consult anew the divine oracle and ask the Empress of heaven, my Mother and Teacher, and the holy angels that attend on me, for information on some particulars necessary for a clearer statement of the most sacred parturition of Mary, the Mother of Jesus, our Redeemer. In order to comply with this command I returned for a better understanding of these same happenings and it was then expounded to me in the following manner:

477. At the end of the beatific rapture and vision of the Mother ever Virgin, which I have described above (No. 473), was born the Sun of Justice, the Only begotten of the eternal Father and of Mary most pure, beautiful, refulgent and immaculate, leaving Her untouched in her virginal integrity and purity and making Her more godlike and forever sacred; for He did not divide, but penetrated the virginal chamber as the rays of the sun penetrate the crystal shrine, lighting it up in prismatic beauty. Before I describe the miraculous manner in which this took place, I wish to say that the divine Child was born pure and disengaged, without the protecting shield called secundina, surrounded by which other children are commonly born, and in which they are enveloped in the wombs of their mothers. I will not detain myself in explaining the cause and origin of the error, which is contrary to this statement. It it enough to know and suppose that in the generation and birth of the incarnate Word the arm of the Almighty selected and made use of all that substantially and unavoidably belonged to natural human generation, so that the Word could truly call Himself conceived and engendered as a true man and born of the substance of his Mother ever Virgin. In regard to the other circumstances, which are not essential but accidental to generation and nativity, we must disconnect our ideas of Christ our Lord and of the most holy Mary not only from all that are in any way related or consequent upon any sin, original or actual; but also from many others which are not necessary for the essential reality of the generation or birth and which imply some impurity or superfluity, that could in any way lessen or impair the dignity of Mary as the Queen of heaven and as true Mother of Christ our Lord. For many such imperfections of sin or nature were not necessary either for the true humanity of Christ, or for his office of Redeemer or Teacher; and whatever was not necessary for these three ends, and whatever by its absence would redound to the greater dignity of Christ and his Mother, must be denied of Both. Nor must we be niggardly in presuming wonderful intervention of the Author of nature and grace in favor of Her who was his worthy Mother, prepared, adorned and made increasingly beautiful for this purpose: for the divine right hand enriched Her at all times with gifts and graces and reached the utmost limits of his Omnipotence possible in regard to a mere creature.

478. In accordance with this truth her true motherhood was not impaired by her remaining a Virgin in his conception and birth through operation of the Holy Ghost. Although She could have lost her virginity in a natural manner without incurring any fault, yet in that case the Mother of God would also be without this singular prerogative of virginity. Therefore we must say, in order that She might not be without it, the divine power of her most holy Son preserved it for Her. Likewise the divine Child could have been born with this covering or cuticle in which others are born; yet this was not necessary in order to be born a natural Son of the blessed Mother; hence He could choose not to take it forth with Him from the virginal and maternal womb, just as He chose not to pay to nature other penal tributes of impurity, which other human beings do pay at their coming into the light. It was not just that the incarnate Word should be subject to all the laws of the sons of Adam; but it was consequent upon his miraculous Birth that He be exempt and free from all that could be caused by the corruption or uncleanness of matter. Thus also this covering, or secundina, was not to fall a prey to corruption outside of the virginal womb, because it had been so closely connected and attached to his most holy body and because it was composed of the blood and substance of his Mother; in like manner it was not advisable to keep and preserve it outside of Her, nor was it becoming to give it the same privileges and importance as to his divine body in coming forth from the body of his most holy Mother, as I will yet explain. The wonder which would have to be wrought to dispose of that sacred covering outside of the womb could be wrought much more appropriately within.

479. The infant God therefore was brought forth from the virginal chamber unencumbered by any corporeal or material substance foreign to Himself. But He came forth glorious and transfigured for the divine and infinite wisdom decreed and ordained that the glory of his most holy soul should in his Birth overflow and communicate itself to his body, participating in the gifts of glory in the same way as happened afterwards in his Transfiguration on mount Tabor in the presence of the Apostles (Matth. 17, 2). This miracle was not necessary in order to penetrate the virginal enclosure and to leave unimpaired the virginal integrity; for without this Transfiguration God could have brought this about by other miracles. Thus say the holy doctors, who see no other miracle in this Birth than that the Child was born without impairing the virginity of the Mother. It was the will of God that the most blessed Virgin should look upon the body of her Son, the Godman, for this first time in a glorified state for two reasons. The one was in order that by this divine vision the most prudent Mother should conceive the highest reverence for the Majesty of Him whom She was to treat as her Son, the true God-man. Although She was already informed of his two-fold nature, the Lord nevertheless ordained that by ocular demonstration She be filled with new graces, corresponding to the greatness of her most holy Son, which was thus manifested to Her in a visible manner. The second reason was to reward by this wonder the fidelity and holiness of the divine Mother; for her most pure and chaste eyes, that had turned away from all earthly things for love of her most holy Son, were to see Him at his very Birth in this glory and thus be rejoiced and rewarded for her loyalty and beautiful love.

480. The sacred evangelist Luke tells us that the Mother Virgin, having brought forth her firstbegotten Son, wrapped Him in swathing clothes and placed Him in a manger. He does not say that She received Him in her arms from her virginal womb; for this did not pertain to the purpose of his narrative. But the two sovereign princes, saint Michael and saint Gabriel, were the assistants of the Virgin on this occasion. They stood by at proper distance in human corporeal forms at the moment when the incarnate Word, penetrating the virginal chamber by divine power, issued forth to the light, and they received Him in their hands with ineffable reverence. In the same manner as a priest exhibits the sacred host to the people for adoration, so these two celestial ministers presented to the divine Mother her glorious and refulgent Son. All this happened in a short space of time. In the same moment in which the holy angels thus presented the divine Child to his Mother, both Son and Mother looked upon each other, and in this look, She wounded with love the sweet Infant and was at the same time exalted and transformed in Him. From the arms of the holy princes the Prince of all the heavens spoke to his holy Mother: "Mother, become like unto Me, since on this day, for the human existence, which thou hast today given Me, I will give thee another more exalted existence in grace, assimilating thy existence as a mere creature to the likeness of Me, who am God and Man." The most prudent Mother answered: "Trahe me post Te, curremus in odorem unguentorum tuorum" (Cant. 1, 3). Raise me, elevate me, Lord, and I will run after Thee in the odor of thy ointments. In the same way many of the hidden mysteries of the Canticles were fulfilled; and other sayings which passed between the infant God and the Virgin Mother had been recorded in that book of songs, as for instance: "My Beloved to me, and I to Him, and his desire is toward me" (Cant. 2, 16). "Behold thou art beautiful, my friend, and thy eyes are dove's eyes. Behold, my beloved, for thou art beautiful"; and many other sacramental words which to mention would unduly prolong this chapter.

481. The words, which most holy Mary heard from the mouth of her most holy Son, served to make Her understand at the same time the interior acts of his holiest soul united with the Divinity; in order that by imitating them She might become like unto Him. This was one of the greatest blessings, which the most faithful and fortunate Mother received at the hands of her Son, the true God and man, not only because it was continued from that day on through all her life, but because it furnished Her the means of copying his own divine life as faithfully as was possible to a mere creature. At the same time the heavenly Lady perceived and felt the presence of the most holy Trinity, and She heard the voice of the eternal Father saying: "This is my beloved Son, in whom I am greatly pleased and delighted" (Matth. 17, 5). The most prudent Mother made entirely godlike in the overflow of so many sacraments, answered:

"Eternal Father and exalted God, Lord and Creator of the universe, give me anew thy permission and benediction to receive in my arms the Desired of nations (Agg. 2, 8); and teach me to fulfill as thy unworthy Mother and lowly slave, thy holy will." Immediately She heard a voice, which said: "Receive thy Onlybegotten Son, imitate Him and rear Him; and remember, that thou must sacrifice Him when I shall demand it of thee." The divine Mother answered: "Behold the creature of thy hands, adorn me with thy grace so that thy Son and my God receive me for his slave; and if Thou wilt come to my aid with thy Omnipotence, I shall be faithful in his service; and do Thou count it no presumption in thy insignificant creature, that she bear in her arms and nourish at her breast her own Lord and Creator."

482. After this interchange of words, so full of mysteries, the divine Child suspended the miracle of his transfiguration, or rather He inaugurated the other miracle, that of suspending the effects of glory in his most holy body, confining them solely to his soul; and He now assumed the appearance of one capable of suffering. In this form the most pure Mother now saw Him and, still remaining in a kneeling position and adoring Him with profound humility and reverence, She received Him in her arms from the hands of the holy angels. And when She saw Him in her arms, She spoke to Him and said: "My sweetest Love and light of my eyes and being of my soul, Thou hast arrived in good hour into this world as the Sun of justice (Malach. 4, 2), in order to disperse the darkness of sin and death! True God of the true God, save thy servants and let all flesh see Him, who shall draw upon it salvation (Is. 9, 2). Receive me thy servant as thy slave and supply my deficiency, in order that I may properly serve Thee. Make me, my Son, such as Thou desirest me to be in thy service." Then the most prudent Mother turned toward the eternal Father to offer up to Him his Onlybegotten, saying: "Exalted Creator of all the Universe, here is the altar and the sacrifice acceptable in thy eyes (Malachy 3, 4). From this hour on, O Lord, look upon the human race with mercy; and inasmuch as we have deserved thy anger, it is now time that Thou be appeased in thy Son and mine. Let thy justice now come to rest, and let thy mercy be exalted; for On this account the Word has clothed itself in the semblance of sinful flesh (Rom. 8, 3), and became a Brother of mortals and sinners (Philip 2, 7). In this title I recognize them as brothers and I intercede for them from my inmost soul. Thou, Lord, hast made me the Mother of thy Onlybegotten without my merit, since this dignity is above all merit of a creature; but I partly owe to men the occasion of this incomparable good fortune; since it is on their account that I am the Mother of the Word made man and Redeemer of them all. I will not deny them my love, or remit my care and watchfulness for their salvation. Receive, eternal God, my wishes and petitions for that which is according to thy pleasure and good will."

483. The Mother of mercy turned also toward all mortals and addressed them, saying: "Be consoled ye afflicted and rejoice ye disconsolate, be raised up ye fallen, come to rest ye uneasy. Let the just be gladdened and the saints be rejoiced; let the heavenly spirits break out in new jubilee, let the Prophets and Patriarchs of limbo draw new hope, and let all the generations praise and magnify the Lord, who renews his wonders. Come, come ye poor; approach ye little ones, without fear, for in my arms I bear the Lion made a lamb, the Almighty, become weak, the Invincible subdued. Come to draw life, hasten to obtain salvation, approach to gain eternal rest, since I have all this for all, and it will be given to you freely and communicated to you without envy. Do not be slow and heavy of heart, ye sons of men; and Thou, O sweetest joy of my soul, give me permission to receive from Thee that kiss desired by all creatures." Therewith the most blessed Mother applied her most chaste and heavenly lips in order to receive the loving caresses of the divine Child, who on his part, as her true Son, had desired them from Her.

484. Holding Him in Her arms She thus served as the altar and the sanctuary, where the ten thousand angels adored in visible human forms their Creator incarnate. And as the most blessed Trinity assisted in an especial manner at the birth of the Word, heaven was as it were emptied of its inhabitants, for the whole heavenly court had betaken itself to that blessed cave of Bethlehem and was adoring the Creator in his garb and habit of a pilgrim (Phil. 2, 7). And in their concert of praise the holy angels intoned the new canticle: "Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis" (Luke 2, 14). In sweetest and sonorous harmony they repeated it, transfixed in wonder at the new miracles then being fulfilled and at the unspeakable prudence, grace, humility and beauty of that tender Maiden of fifteen years, who had become the worthy Trustee and Minister of such vast and magnificent sacraments.

485. It was now time to call saint Joseph, the faithful spouse of the most discreet and attentive Lady. As I have said above (No. 472) he was wrapped in ecstasy, in which he was informed by divine revelation of all the mysteries of this sacred Birth during this night. But it was becoming that he should see, and, before all other mortals, should in his corporeal faculties and senses be present and experience, adore and reverence the Word made flesh; for he of all others had been chosen to act as the faithful warden of this great sacrament. At the desire of his heavenly Spouse he issued from his ecstasy and, on being restored to consciousness, the first sight of his eyes was the divine Child in the arms of the Virgin Mother reclining against her sacred countenance and breast. There he adored Him in profoundest humility and in tears of joy. He kissed his feet in great joy and admiration, which no doubt would have taken away and destroyed life in him, if divine power had not preserved it; and he certainly would have lost all the use of his senses, if the occasion had permitted. When saint Joseph had begun to adore the Child, the most prudent Mother asked leave of her Son to arise (for until then She had remained on her knees) and, while saint Joseph handed Her the wrappings and swaddling clothes, which She had brought, She clothed Him with incomparable reverence, devotion and tenderness. Having thus swathed and clothed Him, his Mother, with heavenly wisdom, laid Him in the crib, as related by saint Luke (Luke 2, 7). For this purpose She had arranged some straw and hay upon a stone in order to prepare for the God-Man his first resting-place upon earth next to that which He had found in her arms. According to divine ordainment an ox from the neighboring fields ran up in great haste and, entering the cave, joined the beast of burden brought by the Queen. The blessed Mother commanded them, with what show of reverence was possible to them to acknowledge and adore their Creator. The humble animals obeyed their Mistress and prostrated themselves before the Child, warming Him with their breath and rendering Him the service refused by men. And thus the God made man was placed between two animals, wrapped in swaddling clothes and wonderfully fulfilling the prophecy, that "the ox knoweth his owner, and the ass his master's crib; but Israel hath not known me, and my people hath not understood."

TEACHING OF THE MOST HOLY QUEEN MARY

My daughter, if men would keep their heart disengaged and if they would rightly and worthily consider this great sacrament of the kindness of the Most High towards men, it would be a powerful means of conducting them in the pathway of life and subjecting them to the love of their Creator and Redeemer. For as men are capable of reasoning, if they would only make use of their freedom to treat this sacrament with the reverence due to its greatness, who would be so hardened as not to be moved to tenderness at the sight of their God become man, humiliated in poverty, despised, unknown, entering the world in a cave, lying in a manger surrounded by brute animals, protected only by a poverty-stricken Mother, and cast off by the foolish arrogance of the world? Who will dare to love the vanity and pride, which was openly abhorred and condemned by the Creator of heaven and earth in his conduct? No one can despise the humility, poverty and indigence, which the Lord loved and chose for Himself as the very means of teaching the way of eternal life. Few there are, who stop to consider this truth and example: and on account of this vile ingratitude only the few will reap the fruit of these great sacraments.

487. But if the condescension of my most holy Son was so great as to bestow so liberally upon thee his light and knowledge concerning these vast blessings, ponder well how much thou art bound to co-operate with this light In order that thou mayest correspond to this obligation, I remind and exhort thee to forget all that is of earth and lose it out of thy sight; that thou seek nothing, or engage thyself with nothing except what can help thee to withdraw and detach thee from the world and its inhabitants; so that, with a heart freed from all terrestrial affection, thou dispose thyself to celebrate in it the mysteries of the poverty, humility and divine love of the incarnate God. Learn from my example the reverence, fear and respect, with which thou must treat Him, remembering how I acted, when I held Him in my arms; follow my example, whenever thou receivest Him in thy heart in the venerable sacrament of the holy Eucharist, wherein is contained the same God-Man, who was born of my womb. In this holy Sacrament thou receivest Him and possessest Him just as really, and He remains in thee just as actually, as I possessed Him and conversed with Him, although in another manner.

488. I desire that thou go even to extremes in this holy reverence and fear; and I wish that thou take notice and be convinced, that in entering into thy heart in the holy Sacrament, thy God exhorts thee in the same words, which thou hast recorded as spoken to me: become like unto Me. His coming down from heaven onto the earth, his being born in humility and poverty, his living and dying in it, giving such rare example of the contempt of the world and its deceits; the knowledge, which thou hast received concerning his conduct and which thou hast penetrated so deeply by divine intelligence: all these things should be for thee like living voices, which thou must heed and inscribe into the interior of thy heart. These privileges have all been granted to thee in order that thou discreetly use the common blessings to their fullest extent, and in order that thou mayest understand, how thankful thou must be to my most holy Son and Lord, and how thou shouldst strive to make as great a return for his goodness, as if He had come from heaven to redeem thee alone and as if He had instituted all his wonders and doctrines in the holy Church for none else than thee (Gal. 7, 20).

CHAPTER XI

THE HOLY ANGELS ANNOUNCE THE BIRTH OF OUR LORD IN DIFFERENT
PARTS OF THE WORLD, AND THE SHEPHERDS COME TO ADORE HIM

After the courtiers of heaven had thus celebrated the birth of God made man near the portals of Bethlehem, some of them were immediately dispatched to different places, in order to announce the happy news to those, who according to the divine will were properly disposed to hear it. The holy prince Michael betook himself to the holy Patriarchs in limbo and announced to them, how the Onlybegotten of the eternal Father was already born into the world and was resting, humble and meek, as they had prophesied, in a manger between two beasts. He addressed also in a special manner holy Joachim and Anne in the name of the blessed Mother, who had enjoined this upon him; he congratulated them, that their Daughter now held in her arms the Desired of nations and Him, who had been foretold by all the Patriarchs and Prophets (Is. 7, 14; 9, 7, etc.), It was the most consoling and joyful day, which this great gathering of the just and the saints had yet had during their long banishment. All of them acknowledged this new Godman as the true Author of eternal salvation, and they composed and sang new songs of adoration and worship in his praise. Saint Joachim and Anne enjoined the messenger of heaven, saint Michael, to ask Mary their Daughter to worship in their name the divine Child, the blessed Fruit of her womb; and this the great Queen of the world immediately did for them, listening with great jubilee to all that the holy prince reported concerning the Patriarchs of limbo.

490. Another of the holy angels that attended and guarded the heavenly Mother was sent to saint Elisabeth and her son John. On hearing this news of the birth of the Redeemer, the prudent matron and her son, although he was yet of so tender an age, prostrated themselves upon the earth and adored their God made man in spirit and in truth (John 4, 23). The child which had been consecrated as his Precursor, was renewed interiorly with a spirit more inflamed than that of Elias, causing new admiration and jubilation in the angels themselves. Saint John and his mother requested our Queen through the angels, that She in the name of them both, adore her most holy Son and offer Him their services; all of which the heavenly Queen immediately fulfilled.

491. Having thus been informed of what had happened, saint Elisabeth hastened to send one of her domestics to Bethlehem with presents for the blessed Mother and the infant God. They consisted in some money, some linen and other things for the comfort of the newly born and of his poor Mother and her spouse. The servant betook himself on the way with no other instruction than that he visit the blessed Virgin and saint Joseph and take notice of what comfort or want was theirs, so that he might bring back certain information of their circumstances and well-being. He had no other knowledge of the sacrament, except what he himself could perceive with his own eyes; but renewed and touched by an interior and divine force he came back and in wonderful jubilee described to saint Elisabeth the poverty and the charming grace of her Cousin, of the Child and of saint Joseph, and what feelings were excited in him on beholding them. Admirable were the sentiments roused in the godly matron by his ingenuous narration. If it had not been for the will of God, that the secret and privacy of this high sacrament should be preserved, she could not have restrained herself from visiting the Virgin Mother and the newborn God. Of the things sent by her, the Queen appropriated some for relieving their extreme poverty, while She distributed the rest of them to the poor; for She did not wish to be deprived of the company of the poor during the days in which She would have to remain in the portal or cave of the Nativity.

492. Other angels were delegated to bring the news to Zachary, Simeon and Anne, the prophetess, and to some other just and holy people, who were worthy to be trusted with this new mystery of our Redemption; for as the Lord found them prepared to receive this news with gratitude and with benefit to themselves, He considered it a just due to their virtue not to hide from them the blessing conferred upon the human race. Although not all the just upon earth were informed at that time of this sacrament; yet in all of them were wrought certain divine effects in the hour in which the Savior of the world was born. For all the just felt in their hearts a new and supernatural joy, though they were ignorant of its cause. There were not only movements of joy in the angels and in the just, but also wonderful movements in the insensible creatures; for all the influences of the planets were renovated and enlivened. The sun much accelerated its course; the stars shone in greater brightness; and for the Magi kings was formed that wonderful star, which showed them the way to Bethlehem (Matth. 2,2). Many trees began to bloom and others to produce fruit. Some temples of the idols were overthrown; and in others the idols were hurled down and their demons put to flight. These wonders and other happenings in the world on that day men accounted for in different ways, but far from the truth. Only among the just there were many, who by divine impulse suspected or believed that God had come into the world; yet no one knew it with certainty, except those to whom it was revealed. Among these were the three Magi, to each of whom in their separate Oriental kingdoms angels of the Queen's guard were sent to inform them by interior and intellectual enlightenment that the Redeemer of the human race had been born in poverty and humility. At the same time they were inspired with the sudden desire of seeking Him and adoring Him and immediately they saw the star as a guide to Bethlehem, as I will relate farther on.

493. Amongst all these, the shepherds of that region, who were watching their flocks at the time of the birth of Christ, were especially blessed (Luke 2, 8) ; not only because they accepted the labor and inconvenience of their calling with resignation from the hand of God; but also because, being poor and humble, and despised by the world, they belonged in sincerity and uprightness of heart to those Israelites, who fervently hoped and longed for the coming of the Messias, speaking and discoursing of Him among themselves many times. They resembled the Author of life, as they were removed from the riches, vanity and ostentation of the world and far from its diabolical cunning (John 10, 14). They exhibited in the circumstances of their calling the office, which the good Shepherd had come to fulfill in knowing his Sheep and being known to them. Hence they merited to be called and invited, as the first fruits of the saints by the Savior himself, to be the very first ones, to whom the eternal and incarnate Word manifested Himself and by whom He wished to be praised, served and adored. Hence the archangel Gabriel was sent to them as they watched over the field, appearing to them in human form and with great splendor.

494. The shepherds found themselves suddenly enveloped and bathed in the celestial radiance of the angel, and at his sight, being little versed in such visions, they were filled with great fear. The holy prince reassured them and said: "Ye upright men, be not afraid: for I announce to you tidings of great joy, which is, that for you is born today the Redeemer Christ, our Lord, in the city of David. And as a sign of this truth, I announce to you, that you shall find the Infant wrapped in swaddling-clothes and placed in a manger" (Luke 2, 10, 12). At these words of the angel, suddenly appeared a great multitude of the celestial army, who in voices of sweet harmony sang to the Most High these words: "Glory to God in the highest and on earth peace to men of good will." Rehearsing this divine canticle, so new to the world, the holy angels disappeared. All this happened in the fourth watch of the night. By this angelic vision the humble and fortunate shepherds were filled with divine enlightenment and were unanimously impelled by a fervent longing to make certain of this blessing and to witness with their own eyes the most high mystery of which they had been informed.

495. The signs which the holy angels had indicated to them did not seem appropriate or proportioned for attesting the greatness of the Newborn to eyes of the flesh. For to lie in a manger and to be wrapped in swaddling-clothes, would not have been convincing proof of the majesty of a king, if these shepherds had not been illumined by divine light and been enabled to penetrate the mystery. As they were free from the arrogant wisdom of the world, they were easily made proficient in the divine wisdom. Conferring among themselves the thoughts excited by this message, they resolved to hasten in all speed to Bethlehem and see the wonder made known to them by the Lord. They departed without delay and entering the cave or portal, they found, as saint Luke tells us, Mary and Joseph, and the Infant lying in a manger. Seeing all this they recognized the truth of what they had heard of the Child. Upon this followed an interior enlightenment consequent upon seeing the Word made flesh; for when the shepherds looked upon Him, He also glanced at them, emitting from his countenance a great effulgence, which wounded with love the sincere heart of each of these poor yet fortunate men; with divine efficiency it changed them and renewed them, constituting them in a new state of grace and holiness and filling them with an exalted knowledge of the divine mysteries of the Incarnation and the Redemption of the human race.

496. Prostrating themselves on the earth they adored the Word made flesh. Not any more as ignorant rustics, but as wise and prudent men they adored Him, acknowledged and magnified Him as true God and man, as Restorer and Redeemer of the human race. The heavenly Lady and Mother of the Child took notice of all that they did interiorly and exteriorly; for She saw into their inmost hearts. In highest wisdom and prudence She preserved the memory of all these happenings and pondered them in her soul, (Luke 2, 19), comparing them with the other mysteries therein contained and with the holy prophecies and sayings of the Scriptures. As She was then the organ of the holy Spirit and the representative of the Infant, She spoke to the shepherds, instructing and exhorting them to persevere in divine love and in the service of the Most High. They also conversed with Her on their part and showed by their answers that they understood many of the mysteries. They remained in the cave from the beginning of dawn until mid-day, when, having given them something to eat, our great Queen sent them off full of heavenly grace and consolation.

497. During the days in which most holy Mary, the Child and saint Joseph remained in the gates of Bethlehem, these holy shepherds returned a few times and brought such presents as in their poverty they could spare. What saint Luke says about those that wondered at what the shepherds said concerning the holy Family, happened later, after the Queen, the Child and saint Joseph had departed and fled from the neighborhood of Bethlehem; for divine Providence so arranged things, that the shepherds were unable to spread about this news before that time. Not all of those that heard them speaking about this matter believed them, for they held them to be uncultured and ignorant people. These shepherds however were saints and were filled with divine knowledge until they died. Among those who believed them was Herod, although not because of any laudable faith or piety, but on account of his worldly and wicked fear of losing his kingdom. Among the children, who merited to be sacrificed by him, there were also some belonging to these holy men. Their parents consented joyfully to the martyrdom, which the children themselves desired and offering themselves up to the Lord, whom they were made to know beforehand.

INSTRUCTION OF THE MOST HOLY VIRGIN MARY

My daughter, forgetfulness and inattention regarding the works of the Redeemer are as reprehensible as they are common and frequent among mortals. Yet these works are most mysterious, loving, merciful and instructive. Thou hast been called and chosen to receive knowledge and enlightenment for avoiding such dangerous and gross torpidity; therefore I wish, that in the mysteries thou hast just written, thou take notice of and ponder over the burning love of my most holy Son in communicating Himself to men as soon as He was born, in order to make them immediate partakers of the joyful fruit of his coming. Men do not know of this obligation, because few of them penetrate to the significance of this great blessing, just as there were few who saw the Word at his Birth and thanked Him for his arrival. They are not aware of the cause of their evil state and of their blindness, which neither was nor is to be ascribed to the Lord nor to any fault in his love, but to the sins and the bad dispositions of men. If their own bad dispositions would not impede or make them unworthy of this favor, the same light, which was given to the just, to the shepherds and to the kings, would have been vouchsafed to all or to many. That there should be so few, will make thee understand in what an unhappy condition the world was at the time of the coming of the incarnate Word; and also the unhappiness of the present times, when these mysteries have become so evident and when grateful memory of them is become so scarce.

499. Consider the wicked disposition of mortals in the present age, in which the light of the Gospel has been spread out and confirmed by so many miracles wrought by God in his Church. In spite of all this there are so few, who are perfect and who seek to dispose themselves for greater participation in the fruits and benefits of the Redemption. Although the number of fools is so great and the vices are become so measureless, there are those who think, that also the perfect are numerous, because, forsooth, men do not so openly dare to act in opposition to God: there are fewer than one thinks, and many less than there should be, seeing that God is so much offended by the infidels and continually desires to communicate the treasures of grace in his Church according to the merits of his Onlybegotten made man. Be mindful, dearest, of the obligation imposed upon thee by thy clear knowledge of these truths. Live cautiously, with great attention and watchfulness correspond to his graces, losing no time, occasion or circumstance for acting in the most holy and perfect manner known to thee; for thou canst not fulfill thy duty otherwise. Remember what I tell thee, command and urge upon thee, that thou receive not such great favor in vain (II Cor. 6, 1); do not allow thy grace and light to be without profit, but make use of them in the perfection of thankfulness.

CHAPTER XII

WHAT WAS CONCEALED FROM THE DEMON CONCERNING THE MYSTERY OF THE BIRTH OF THE INCARNATE WORD, AND OF OTHER HAPPENINGS UNTIL THE CIRCUMCISION

As far as depended upon the Lord the coming of the eternal Word as man was most fortunate and blessed for all the mortals; for He came in order to give light and life to all those that were in darkness and in the shadows of death (Luke 1, 79). If the foreknown and incredulous stumbled and hurt themselves on this cornerstone (Rom. 9, 33), seeking ruin where they could and should have found resurrection to an eternal life, that was not the fault of the stone, but of those that made of it an occasion of scandal and of harm to themselves. Only for hell the birth of the infant God was terrible, since He was the strong and invincible One, who came to despoil that armed enemy of his tyrannous rule, founded in lies (Psalm 23, 8), who had held his fortification in unjust yet peaceful possession for a long time. In order to depose this prince of the world and of darkness, it was befitting, that the sacrament of the coming of the Word should be hidden from him. Because of his malice he was not only unworthy to be informed of the mysteries of the divine wisdom (Wisd. 2, 21, 24) ; but it was just that by divine Providence the malice of this enemy should be blinded and confused; in his malice he had brought into the world the deceit and blindness of sin and cast down the whole human race by the fall of Adam.

501. Accordingly Lucifer and his ministers were left in ignorance of many things, which they could naturally have known concerning the incarnation of the Word and other events in the course of his most holy life, a fact which it is necessary to take notice of in this history (Nos. 326, Vol. 111,217,226, 284). For if he had known for certain, that Christ was the true God, he evidently would not have procured his death (I Cor. 2, 8), but he would have sought to prevent it, as will be said in its proper place (Vol. III, 494, 540, 613). Concerning the mystery of the Nativity he knew only that most holy Mary had given birth to a Son in poverty and in a forsaken cave, and that She had not found even lodging and shelter; also that the Child was circumcised and otherwise treated as mere man: all of which was calculated rather to mislead his pride than to enlighten it. But he was ignorant of the manner of his Birth, and of the virginity of the blessed Mother before and after the Birth; likewise of the message of the angels to the just, and to the shepherds; of their conversations, and of their adoration of the infant God. Nor did he see the star, nor did he know the purpose of the kings in coming to Bethlehem, although he saw them make the journey and attributed it to some worldly enterprise. The demons were also unable to account for the changes in the elements, the stars and planets; though they well perceived these changes and wonderful effects. They misjudged the words of the Magi in the presence of Herod, their arrival at the stable and the adoration, and the gifts offered. Notwithstanding, that they perceived the fury of Herod against the children and abetted it; yet they did not understand his object and they stirred up his cruelty. Although Lucifer suspected, that Herod was seeking to kill the Messias, he considered him demented and treated him with derision. For in his pride he obstinately held fast to the opinion, that the Word, upon entering into the world in order to set up his dominion, would not come humbly and in a hidden manner, but with ostentatious power and majesty, while in reality the infant God chose a far different way, being born of a Mother poor and despised by men.

502. Thus misled, Lucifer, having noticed some of the strange events connected with the Nativity, called together his helpers in hell, and said to them: "I do not find any occasion for fear in the events, which we have noticed in the world. It is true, the Woman whom we persecuted so much, has given birth to a Son, but in such poverty and neglect, that She could not even procure a lodging-place in order to be delivered. We know all this to be far from the power and greatness of God. If He is to advance against us as weak as we have seen this Child and as we have assured ourselves concerning It, He certainly can make no headway against our power. We need not fear that He is the Messias, since there is even a plot to kill Him as being mortal like the rest of men. This does not seem to point to the salvation of the world, since He himself seems to stand in need of atoning for his fault by death. All these signs conflict with the purpose of the Messias in coming into the world and therefore it seems to me, that we can rest assured, that He has not yet come." The ministers of evil approved of the decision of their damned chief and they were all satisfied, that the Messias had not yet come, for they were all accomplices in the malice and pride which blinded him (Wis. 2, 21). It never occurred to satan in his vanity and indomitable pride, that the majesty and greatness of God should humiliate itself; because he himself sought after applause, ostentation, reverence and exaltation, wishing if possible to appropriate all honor to himself. Since all honor was attainable by God, it never entered his mind, that He would consent to the contrary and subject Himself to humiliation, so much abhorred by the spirits of evil.

503. O sons of vanity I What examples are not here given to you for your enlightenment! Great is the lesson, which the humility of Christ, our Teacher and our highest Good, teaches and urges upon us: but if this does not move us, let the pride of Lucifer at least deter and frighten us. O vice, O sin, dreadful beyond human imagination! since it confused an angel of such high intellect so much, that he could judge of the infinite bounty by no other standard than that by which he judged himself and of his own malicious disposition! How far then does not man proceed in malice, if to his ignorance he joins guilt and pride? O unhappy and most foolish Lucifer! How far didst thou go astray in judging of so reasonable and commendable a proceeding! What is more beautiful than humility and meekness joined with majesty and power? Why dost thou fail to see, insignificant creature, that not to know how to humiliate thyself is only weakness of mind and comes from a base heart? The magnanimous and truly great do not seek payment in vanity, nor do they seek after what is low, nor can they be satisfied with what is false and apparent. It is evident, O Lucifer, that thou art shut out from truth and but an ignorant guide for the blind (Matth. 15, 14); since thou didst fail to understand, that the greatness of the bounty and love of God (Rom. 5, 8) manifested and magnified itself in humility and obedience even to the death of the Cross (Phil. 2, 8).

504. All these errors and insanities of Lucifer and his ministers were known to the Mother of wisdom and our Mistress; and with a just appreciation of such high mysteries She magnified and blessed the Lord, because He had concealed them from the proud and arrogant and revealed them to the poor and humble, thus beginning to overcome the tyranny of the demons (Matth. 11, 25). The kind Mother offered up fervent prayers for all the mortals, who on account of their faults were unworthy of seeing the light, which for their salvation had appeared in the world; of all this She reminded her most sweet Son with incomparable compassion and love for sinners. In these affections She spent most of the time of her stay in the cave of the Nativity. But as this place was bare of all comfort and much exposed to the inclemencies of the weather, the great Lady was most solicitous for the shelter of her tender and sweet Child. As a most prudent Mother She had brought along a mantle, with which She covered Him in addition to the ordinary swaddling-clothes. Moreover She held Him continually in the embrace of her sacred arms, except at times, when, in order to make saint Joseph happy, She asked him to hold his incarnate God in his arms and serve him as a father.

505. When for the first time She placed the infant God in his arms, the most holy Mary said to him: My husband and my helper, receive in thy arms the Creator of heaven and earth and enjoy his amiable and sweet company, in order that my Lord and my God may be delighted and recompensed by thy faithful services (Prov. 8, 31). Take to thyself the Treasure of the eternal Father and participate in this blessing of the human race." And speaking interiorly to the divine Infant, She said: "Sweetest Love of my soul and Light of my eyes, rest in the arms of Joseph, my friend and spouse: do thou hold sweet intercourse with him and pardon me my shortcomings. Much do I feel the loss of Thee even for one instant, but I wish to communicate without envy the good I have received, to all that are worthy" (Wis. 7, 13). Her most faithful husband, acknowledging this new blessing, humbled himself to the earth and answered: "Lady and Sovereign of the world, my Spouse, how can I, being so unworthy, presume to hold in my arms God himself, in whose presence tremble the pillars of heaven? (Job 26, 11). How can this vile wormlet have courage to accept such an exalted favor? I am but dust and ashes, but do Thou, Lady, assist me in my lowliness and ask his Majesty to look upon me with clemency and make me worthy through his grace."

506. His desire of holding the infant God and his reverential fear of Him caused in saint Joseph heroic acts of love, of faith, of humility and profoundest reverence. Trembling with discreet fear He fell on his knees to receive Him from the hands of his most holy Mother, while sweetest tears of joy and delight copiously flowed from his eyes at a happiness so extraordinary. The divine Infant looked at him caressingly and at the same time renewed his inmost soul with such divine efficacy as no words will suffice to explain. He broke out in new canticles of praise at seeing himself thus enriched with such magnificent blessings and favors. After having for some time enjoyed in spirit the sweetest effects of holding in his arms the Lord, who contains heaven and earth (Is. 40, 12), He replaced Him into the arms of his fortunate Mother, both of them being on their knees in receiving and giving Him. Similar reverence the most prudent Mother observed every time She took Him up or relinquished Him, in which also saint Joseph imitated Her, as often as it was his happy lot to hold the incarnate Word. When they approached his Majesty, they also made three genuflections, kissing the earth and exciting heroic acts of humility, worship and reverence. Thus both the great Queen and the blessed Joseph observed all propriety in receiving or giving the Child from and to one another.

507. When the heavenly Mother judged it time to nourish Him at her breast, She reverently asked permission of her Son; for although She knew, that She was to nourish Him as her true and human Child, She nevertheless bore in mind, that He was at the same time the true God and Lord and that a great distance intervened between the infinite Being and a mere creature such as She was. As this consciousness was unfailing in the most prudent Virgin, her reverence remained faultless and undiminished and permitted not the least forgetfulness in Her. She was always filled with a comprehensive insight and She always reached perfection in all her acts. Therefore She nourished, served and tended her Child, not with an uneasy haste, but with unremitting care, reverence and discretion, causing ever new admiration in the angels, whose celestial understanding reached not so far as to comprehend such heroic acts of a tender Maiden. As they were always corporally present during the time which She spent at the gates of Bethlehem, they administered to Her in all things demanded by the service of the infant God and of Her. All these mysteries are so wonderful and admirable, and so worthy of our attention and remembrance, that we cannot deny our negligence in forgetting them, and we cannot acknowledge sufficiently, what harm we are doing ourselves in ceasing to think of them, nor do we sufficiently understand the divine effect, which the memory of them produces in the faithful and grateful children of the Church.

508. From what has been revealed to me of the reverence, with which most holy Mary and the glorious saint Joseph as well as the angelic hosts treated the Incarnate God, I could easily extend my discourse on the subject. Though I refrain, I yet wish to confess the want of reverence, with which I have until now audaciously behaved toward God, and how many faults, of which I have been guilty toward Him in this respect, have become known to me. As I said, and will relate further on, in order to assist the Queen, all the angels of her guard remained present in visible forms from the time of the Birth until the flight of the Child into Egypt. The solicitude of the humble and loving Mother for her divine Infant was so unremitting, that She would not part with Him to place Him in the arms of saint Joseph or into those of the holy princes Michael or Gabriel, except on rare occasions when She was obliged to take some nourishment; for these two archangels had besought Her, to consign the Child to their care during meals or when saint Joseph was at his work. Thus He was placed into the hands of the angels, in admirable fulfillment of the words of David: "In their hands they shall bear Thee up," etc. (Ps. 90, 12). The most watchful Mother would not take any sleep in her solicitude for her most holy Son, except when his Majesty commanded Her to do so. In reward for her diligence He provided for Her a new and more miraculous kind of sleep than that which She had until then enjoyed; for while She slept, her heart was awake, continuing or rather not interrupting the divine intelligence and contemplation of the Divinity (Cant. 5, 2). But from this day on the Lord added still another miracle, namely, during the sleep, which was necessary, She retained in her arms the power of holding and embracing the Child in the same way as if She were awake; and She gazed upon Him with the eyes of her intellect, as if She were looking upon Him with her bodily eyes, understanding all that She herself and her Child did exteriorly in the meanwhile. Thus was miraculously fulfilled, what is said in the Canticles: "I sleep, but my heart is awake."

509. The canticles of praise and exaltation of the Lord, which our celestial Queen composed in honor of the Child, alternately singing them with the holy angels and also with her spouse Joseph, I cannot express by my limited terms of speech. Of them alone there would be much to write, for they were uninterrupted; but the knowledge of them is reserved for the special enjoyment of the elect Among all mortals the most faithful Joseph was privileged and blessed in this respect, for in many of them he himself participated and many of them he understood. Beside this he enjoyed another favor, of singular benefit and consolation to his soul and procured for him by the most prudent Virgin: namely, many times, in conversing with him of the Child, She spoke of Him as of "our Son" (Luke 2, 48); not that He was the natural Son of saint Joseph, since in the supernatural order He was the Son of the eternal Father and in the natural order, the Son of his Virgin Mother; but because in the opinion of men He was reputed to be the son of Joseph. This favor and privilege was of inestimable value to the saint and caused him immeasurable delight; on this account his heavenly Spouse delighted in using this appellation when conversing about her Son.

INSTRUCTION WHICH THE QUEEN AND LADY OF HEAVEN GAVE ME

My daughter, I see thee full of devout emulation of the happiness, which the intercourse with my Son afforded me, my spouse and the holy angels, since we beheld Him present to our bodily eyes as thou desirest for thyself, if it were possible. I wish to console thee and guide thy affections toward that which thou thyself canst and shouldst do according to thy condition in order to attain the same happiness which thou covetest in us. For this purpose, beloved, recall what thou hast already sufficiently understood concerning the ways of God in raising up those souls, whom He seeks with paternal love and affection. Thou hast attained this knowledge by being favored with so many particular calls and enlightenments of the Lord, wherein He continually waits at the portals of thy heart, and urges thee onward expecting thy conversion (Wis. 6, 15). Thou hast seen Him drawing thee to Himself by repeated favors and by most exalted doctrines, selecting thee for the narrow bands of his loving intercourse (Coloss. 3, 14); and the great purity due to this concession.

511. Faith likewise teaches thee, that God is present in all places by his essence and by the power of his Divinity; and that to Him are open all thy thoughts. thy desires and sighs without exception. If thou cooperate with this truth so as to preserve the graces, which thou receivest through the sacraments and other channels divinely instituted, the Lord will remain with thee also by divine and special assistance; and in it He will regale thee with his love as his chosen spouse. Now since thou knowest and understandest all these truths, tell me, what more canst thou envy or desire, when thou already possessest all that thou so anxiously sighest after? What I require of thee, and all that remains for thee to do, is, that thou exert thyself in holy emulation to imitate this intercourse and reproduce in thyself the disposition of the angels, the purity of my husband, and to copy in thyself my life, as far as possible, in order to be a fit dwelling-place of the Most High (I Cor. 3, 17). Thou must direct all those endeavors, all those desires and exertions, with which thou wouldst have wished thyself to be animated if thou hadst seen and adored my most holy Son in his birth and infancy, toward the fulfillment of this doctrine; for if thou imitatest me, thou mayest rest secure, that thou hast me as a Teacher and the Lord for an assured possession of thy soul. In this assurance thou canst speak to Him, embrace Him and delight thyself with Him, as with One who is present; for in order to communicate these delights to the pure and untainted souls He has assumed human flesh and become a Child. But always look upon Him as the great God, though a Child, in order that thy caresses may be guarded by reverence and thy love accompanied by holy fear; for the one is due to Him as God, and the other befits his immense bounty and merciful magnificence.

512. In this manner of intercourse thou must continue without intervals of lukewarmness, lest thou disgust Him. Thy legitimate and chosen occupation should be none other than the love and the praise of the infinite God. All the rest thou must enter into only sparingly, in such a way as if visible and earthly things scarcely concerned thee and cannot detain thee even for a moment. Thou must maintain thyself in this soaring height, so that thou seem not to have anything earnestly to attend to, except to seek the highest and true God. Me thou shouldst imitate and for God alone thou shouldst live; all the rest should not exist for thee, nor shouldst thou exist for it. But the gifts and blessings, which thou receivest I wish thou dispense and communicate for the good of thy fellowmen, observing the perfect order of holy charity; thus thy gifts will not evaporate, but be still more increased (I Cor. 13, 8). In all this thou must keep the regulations, which befit thy condition and state, as I have already shown and instructed thee in other places at other times.

CHAPTER XIII

THE MOST HOLY MARY IS INFORMED OF THE WILL OF THE LORD. THAT HIS ONLYBEGOTTEN SON BE CIRCUMCISED. AND SHE CONFERS ABOUT IT WITH SAINT JOSEPH:  THE MOST HOLY NAME OF JESUS IS BROUGHT FROM HEAVEN

From the moment the most prudent Virgin found Herself chosen as the Mother of the divine Word, She began to ponder upon the labors and sufferings in store for her sweetest Son. As her knowledge of Scripture was so profound, She understood all the mysteries contained therein and She began to foresee and prepare with incomparable compassion for all that He was to suffer for the Redemption of Man. This sorrow, foreseen and expected with such a full knowledge of details, was a prolonged martyrdom for the most meek Mother of the sacrificial Lamb of God (Jer. 11, 19). But in regard to the Circumcision, which was to take place after the birth of the Child, the heavenly Lady had received no command or intimation of the will of the eternal Father. This uncertainty excited the loving solicitude and sweet plaints of the tender and affectionate Mother. Her prudent foresight enabled Her to conjecture, that, as her most holy Son had come to honor and confirm his law by fulfilling it and as He had moreover come in order to suffer for men, He would be constrained by his burning love and by other motives to undergo the pains of circumcision.

514. On the other hand her maternal love and compassion longed to exempt her sweet Child if possible, from this suffering; moreover She knew, that circumcision was a rite instituted for cleansing the newborn children from original sin, whereas the divine Infant was entirely free from this guilt, not having contracted it in Adam. In this hesitation between love of her divine Son and obedience to the eternal Father, the most prudent Virgin practiced many heroic acts of virtue, unspeakably pleasing to his Majesty. Although She could have easily escaped this uncertainty by directly asking the Lord what was to be done; yet, being as humble as She was prudent, She refrained. Neither would She ask her angels; for with admirable wisdom, She awaited the opportune time and occasion, assigned by divine Providence for all things, and She would not presume curiously to search or pry into his decrees by consulting supernatural sources of information, especially in order to rid Herself of any suffering. When any grave and doubtful affair arose, in which there was danger of offending God, or some urgent undertaking for the good of creatures, in which it would be necessary to know the divine will, She first asked permission to submit her petition for enlightenment regarding the divine pleasure.

515. This does not conflict with what I said in book second, chapter tenth, namely, that the most holy Mary undertook nothing without asking permission and counsel of God, for this consultation concerning the divine pleasure was not coupled with the desire of special revelation. In this as I have said, She was most discreet and diffident, rarely asking for such extraordinary intervention. Without aspiring to new revelation She was in the habit of consulting the habitual and supernatural aid of the Holy Ghost, who governed and guided Her in all her actions. In directing Her faculties by this interior light, She perceived the greater perfection and sanctity open to Her in the affairs and transactions of every-day life. Although it is true, that the Queen of heaven possessed special claims and rights to be informed of the will of God in different ways; yet, as She was the model of all sanctity and discretion, She would not avail Herself of this supernatural order and direction, except in such cases as were appropriate. As for the rest She guided Herself by fulfilling to the letter the words of David: "As the eyes of the handmaid are on the hands of her mistress, so are our eyes unto the Lord our God, until He have mercy on us" (Ps. 122, 2). But this natural and ordinary light in the Mistress of the world was greater than that of all the mortals together; and in it She sought the fiat of the divine will.

516. The mystery of the Circumcision required a special and particular dispensation; it demanded a separate enlightenment of the Lord, and for this the prudent Mother was waiting. In the meanwhile, addressing in these words the law that required it, She said: "O law, made for all, thou art just and holy; but thou dost afflict my heart by thy hardness, if thou art to wound Him, who is thy life and thy Author I That thou shouldst inflict thy sufferings upon those, who must be cleansed of guilt, is just; but that thou shouldst visit with thy severity the Innocent, who is without fault (Heb. 7,26), seems the excess of rigor unless his own love concedes this right to thee. O would that it might please my Beloved to exempt Himself from this punishment! But how shall He refuse to undergo it, since He came to seek pain, to embrace the Cross, to fulfill and accomplish the law? (Matth. 5, 27). O cruel knife! Would thou couldst direct thy attacks upon my own life, and not upon the Lord, who gave it to me! O my Son, sweet Love and Light of my soul, is it possible, that Thou so soon shalt shed thy blood, which is more precious than heaven and earth? My loving compassion inclines me to hold Thee exempt from the common law, from which Thou art excluded as its Author. But the desire to fulfill it urges me to comply with it, leaving Thee a prey to its rigor, unless Thou, my sweet Life, art willing to change the decree and punish me instead. The human nature, which Thou hast from Adam, my Lord, I have given Thee, but without its fault or guilt; since in thy Omnipotence Thou hast preserved it among all the rest from original stain. Since Thou art the Son of the eternal Father and the figure of his substance (Heb. 1, 3), and since thy generation is eternal, Thou art infinitely removed from sin. Why then, my Lord, shouldst Thou subject thyself to the remedy provided for sin by the law? Yet am I aware, my Son, that Thou art the Teacher and Redeemer of men and that Thou must confirm thy precepts by the example: Thou wilt not yield the least point in this matter. O eternal Father, let the knife now lose its sharpness and the flesh its sensitiveness! Let pain descend rather upon me, insignificant wormlet; let thy Onlybegotten Son fulfill the law, but let me alone feel the punishment. O inhuman and cruel sin, which so soon profferest the gall to Him, who cannot be guilty of thee! O sons of Adam, abhor and fear sin, which, for a remedy, demands bloody punishment of the Lord and God himself."

517. Such grief the sorrowful Mother mixed with the joy of seeing the Onlybegotten of the Father born of Her and resting in her arms, and thus She passed the days which remained before the Circumcision, being faithfully attended by her most chaste spouse Joseph. To him alone She spoke of the Circumcision; yet only in few words and mixed with the tears of compassion of them both. Before the eight days after the Birth were completed, the most prudent Queen placed Herself on her knees in the presence of the Lord and thus addressed Him: "Highest King, Father of my Lord (Eph, 5, 2), behold here thy slave with the true Sacrifice and Victim in her arms. My sighs and their cause are not unknown to thy wisdom (Ps. 37, 10). I know, my Lord, what according to the law is thy pleasure and what should be done with thy Son. If by suffering much more rigorous pains I can rescue my Son and God, my heart is prepared. But I am likewise ready to see Him submit to circumcision, if that is thy will."

518. The Most High answered Her, saying: "My Daughter and my Dove, do not let thy heart be afflicted because thy Son is to be subjected to the knife and to the pains of circumcision. I have sent Him into the world as an example, that He put an end to the law of Moses by entirely fulfilling it (Matth. 5, 17). Though it is true that the habitation of his humanity, which thou hast given Him as his natural Mother, is to be violated, and his flesh wounded together with thy soul, yet remember: He is my natural Son by an eternal generation (Ps. 2, 7), the image of my substance (Heb. 1, 3), equal to Me in essence, majesty and glory, and by thus subjecting Himself to the sacramental law freeing from sin (John 10, 3Q), without letting man know that He is exempt therefrom, He suffers also in his honor (II Cor. 2,21). Thou knowest beforehand, my Daughter, that thou must reserve thy Onlybegotten and Mine for this and other greater sufferings. Resign thyself, then, to the shedding of his blood and willingly yield to Me the first fruits of the eternal salvation of men."

519. To this decree of the eternal Father the heavenly Lady, as the Co-operatrix of our salvation, conformed Herself with such a plenitude of all sanctity as is far beyond human understanding. With complete and most loving obedience She offered up her Onlybegotten, saying: "Supreme Lord and God, I offer to Thee this Victim and Host of acceptable sacrifice with all my heart, although I am full of compassion and sorrow that men have offended thy immense Goodness in such a way as to force a God to make amends. Eternally shall I praise Thee for looking with such infinite love upon thy creatures and for preferring to refuse pardon to thy own Son rather than hinder the salvation of man (Eph, 5,2). I, who by thy condescension am his Mother, must before all other mortals subject myself to thy pleasure and therefore I offer to Thee the most meek Lamb, which is to take away the sins of the world by his innocence (John 1, 29). But if it is possible to mitigate the pains caused by this knife at the expense of suffering in me, thy arm is mighty to effect this exchange."

520. Most holy Mary issued from her prayer and requested saint Joseph to take the necessary steps for the Circumcision of the divine Infant. With rarest prudence She avoided telling Him anything of what She had been told in answer to her prayer. She spoke as if She wished to consult Him or ask his opinion in regard to the Circumcision, saying that the time appointed by law for the Circumcision of the Child had arrived and since they had not received any orders to the contrary, it seemed necessary to comply with it. They themselves, She said, were more bound to please the Most High, to obey more punctually his precepts, and to be more zealous in the love and care of his most holy Son than all the rest of creatures, seeking to fulfill in all things the divine pleasure in return for his incomparable favors. To these words saint Joseph answered with the greatest modesty and discretion, saying, that, as no command to the contrary had been given concerning the Child he wished in all things to conform himself to the divine will manifested in the common law; that, although as God the incarnate Word was not subject to the law, yet He was now clothed with our humanity, and, as a most perfect Teacher and Savior, no doubt wished to conform with other men in its fulfillment. Then he asked his heavenly Spouse how the Circumcision was to take place.

521. The most holy Mary answered, that the Circumcision should be performed substantially in the same way as it was performed on other children: but that She need not hand Him over or consign Him to any other person, but that She would herself hold Him in her arms. And because the delicacy and tenderness of the Infant would make this ceremony more painful to Him than to other children, they should have at hand the soothing medicine, which was ordinarily applied at circumcision. Moreover, She requested saint Joseph to procure a crystal or glass vessel for preserving the sacred relic of the Circumcision of the divine Infant. In the meanwhile the cautious Mother prepared some linen cloths to catch the sacred blood, which was now for the first time to be shed for our rescue, so that not one drop of it might be lost or fall upon the ground. After these preparations the heavenly Lady asked saint Joseph to inform the priest and request him to come to the cave where, without the necessity of bringing the Child to any other place, he might, as a fit and worthy minister of so hidden and great a sacrament, with his priestly hands perform the rite of the Circumcision.

522. Then most holy Mary and Joseph took counsel concerning the name to be given to the divine Infant in the Circumcision, and the holy spouse said: "My Lady, when the holy angel of the Most High informed me of this great sacrament, he also told me that thy most sacred Son should be called JESUS." The Virgin Mother answered: "This same name was revealed to me when He assumed flesh in my womb; and thus receiving this name from the Most High through the mouth of his holy angels, his ministers, it is befitting that we conform in humble reverence with the hidden and inscrutable judgments of his infinite wisdom in conferring it on my Son and Lord, and that we call Him JESUS. This name we will propose to the priest, for inscription in the register of the other circumcised children."

523. While the great Mistress of heaven and saint Joseph thus conversed with each other, innumerable angels descended in human forms from on high, clothed in shining white garments, on which were woven red embroideries of wonderful beauty. They had palms in their hands and crowns upon their heads and emitted a greater splendor than many suns. In comparison with the beauty of these holy princes all the loveliness seen in this world appeared repulsive. But pre-eminent in splendor were the devices or escutcheons on their breasts, on each of which the sweet name of Jesus was engraved or embossed. The effulgence which each of these escutcheons emitted exceeded that of all the angels together, and the variety of the beauty thus exhibited in this great multitude was so rare and exquisite as neither human tongue can express nor human imagination ever compass. The holy angels divided into two choirs in the cave, keeping their gaze fixed upon the King and Lord in the arms of his virginal Mother. The chiefs of these heavenly cohorts were the two princes, saint Michael and saint Gabriel, shining in greater splendor than the rest and bearing in their hands, as a special distinction, the most holy name of JESUS, written in larger letters on something like cards of incomparable beauty and splendor.

524. The two princes presented themselves apart from the rest before their Queen and said: "Lady, this is the name of thy Son (Matth. 1,21), which was written in the mind of God from all eternity and which the blessed Trinity has given to thy Onlybegotten Son and our Lord as the signal of salvation for the whole human race; establishing Him at the same time on the throne of David. He shall reign upon it, chastise his enemies and triumph over them, making them his footstool and passing judgment upon them; He shall raise his friends to the glory of his right hand. But all this is to happen at the cost of suffering and blood; and even now He is to shed it in receiving this name, since it is that of the Savior and Redeemer; it shall be the beginning of his sufferings in obedience to the will of his eternal Father. We all are come as ministering spirits of the Most High, appointed and sent by the holy Trinity in order to serve the Onlybegotten of the Father and thy own in all the mysteries and sacraments of the law of grace. We are to accompany Him and minister to Him until He shall ascend triumphantly to the celestial Jerusalem and open the portals of heaven; afterwards we shall enjoy an especial accidental glory beyond that of the other blessed, to whom no such commission has been given." All this was witnessed by the most fortunate spouse Joseph conjointly with the Queen of heaven; but his understanding of these happenings was not so deep as hers, for the Mother of wisdom understood and comprehended the highest mysteries of the Redemption. Although saint Joseph understood many more mysteries than other mortals, yet he did not penetrate them in the same way as his heavenly Spouse. Both of them, however, were full of heavenly joy and admiration, and extolled the Lord in new canticles of glory. All that they experienced in these various and wonderful events surpasses human language, and certainly my own powers, and I cannot find adequate words for expressing my conceptions.

INSTRUCTION WHICH MARY, OUR MOST HOLY LADY, GAVE ME

My daughter, I wish to renovate in thee the enlightened teaching which thou hast received in order that thou mayst treat with thy Spouse in the highest reverence; for humility and reverential fear should increase in the soul in the same measure in which especial and extraordinary favors are conferred upon it. On account of not being mindful of this truth, many souls either make themselves unworthy or incapable of great blessings, or, if they receive them, grow into a dangerous rudeness and torpidity, which offends the Lord very much. The loving sweetness with which the Lord often treats them engenders in them a certain presumption and disrespectful forwardness, causing them to deal with his infinite Majesty in an irreverent manner, and with a vain desire of searching and inquiring into those hidden ways of God which are far above their comprehension and capacity. They fall into this presumption because they judge of the familiar intercourse with God according to the imperfect insight of mortals, presuming to regulate it after the friendly intercourse of human creatures with one another.

526. But in this way of judging the soul is much deceived, measuring the reverence and respect due to the infinite Majesty by the familiarity and equality caused by the human love of mortals to one another. The rational creatures are by nature equal to each other, although the conditions and circumstances of each may be different; and the familiarity of human love and friendship may disregard the accidental differences in yielding to the human feelings. But the love of God must ever be mindful of the immeasurable excellence of the infinite Being, since its object is as well the infinite goodness as the infinite majesty of God: for just because the goodness and majesty in God are inseparable, therefore also reverence must not be separated from love of God in the creature. The light of divine faith must always go before, manifesting to the one that loves the greatness of the Object loved, awakening and fomenting reverential fear, restraining the exuberance of blind affections, and bridling them by the memory of the excellence and superiority of the Beloved.

527. If the creature is noble-hearted, practiced in and accustomed to holy and reverential fear, it is not in such danger of forgetting the respect due to the Most High, no matter how great the favors it receives; for it does not give itself up unguardedly to the spiritual delights and does not lose, on account of them, the discreet consciousness of the supreme Majesty; but it respects and reverences Him in proportion to the greatness of his divine love and enlightenment. With such souls the Lord converses as one friend with another (Exod, 33, 11). Let it therefore, my daughter, be to thee an inviolable rule that the closer the embraces, and the greater the delights with which the Most High visits thee, so much the more unremitting shall be the consciousness of his immutable and infinite Majesty, extolling and loving Him at one and the same time. In this wise consciousness thou wilt learn to know and estimate more becomingly the greatness of his favors. Thou wilt avoid the dangerous presumption of those who lightly inquire into the secrets of the Lord at each trivial or even important event, imagining that his most wise Providence should pay attention to or regard the vain curiosity excited by some passion or disorder, or some human and reprehensible affection far removed from holy zeal and love.

528. Take notice of the cautiousness with which I proceeded in my duties; since, as regards finding grace in the eyes of the Lord, a vast difference always remains between the efforts of other creatures and my own. Nevertheless, though I held in my arms God himself as his true Mother, I never presumed to ask Him to explain to me anything whatever by extraordinary revelation, neither for the sake of knowing it or for the sake of ridding myself of suffering, nor for any other merely human reason; for all this would have been human weakness, vain and vicious curiosity, which could find no room in me. Whenever necessity urged it upon me for the glory of his Majesty, or some circumstances made it unavoidable, I asked permission to propose my wishes. Although I always found Him most propitious, ready to answer me with kindness and mercifully urging me to declare my wishes, I nevertheless humiliated myself to the dust and merely asked Him to inform me of what was most pleasing and acceptable in his eyes.

529. Write this doctrine in thy heart, my daughter, and guard thyself against the disorderly and curious desire of searching into or knowing anything above the powers of the human intellect. For besides the fact that the Lord makes no response to such foolish inquiry, because it displeases Him very much, remember that the demon is the real author of this fault in those who are in pursuit of a spiritual life. As he is ordinarily the author of such blameworthy inquiries, astutely promoting them in the soul, he also satisfies its curiosity by answering them himself at the same time assuming the appearance of an angel of light and thus deceiving the imperfect and the unwary (II Cor. 12, 14). When such inquisitiveness arises from one's own natural inclination, one must be equally careful not to follow or attend to it. For in what concerns such high matters as familiar intercourse with the Lord, one's own reason and judgment is not a safe guide, it being hampered by evil inclinations and passions. Our depraved and infected nature has been thrown into great disorder by sin, and is subject to much confusion and excess, making it unfit for guidance and direction in the high things of God. Equally wrong is it for the soul to rely on divine revelations in order to free itself from suffering and labor; for the spouses of Christ and his true servants must not seek his favors for the purpose of avoiding the cross, but in order to seek and bear it with the Lord (Matth. 16, 24), patiently enduring the sufferings which his divine Providence chooses to send. This course of action I desire thee to maintain in humble fear, and rather to go to extremes in this regard so as to avoid so much the more securely the opposite fault. From now on I wish that thou perfect all thy motives and thy undertakings by divine love (Phil. 1, 9), as being the great end of all thy undertakings. In this thou needst not observe degree or measure; on the contrary I wish thee to create in thee an excess of love, accompanied by so much of holy fear as will suffice to keep thee from transgressing the law of the Most High, and to perform all thy exterior and interior acts in rectitude. Be careful and diligent therein, even if it cost thee much exertion and pain; for I have endured the same in the Circumcision of my most holy Son, and for no other reason than because in his holy law this was manifested and intimated to me as the will of the Lord, whom we must in all things fully obey.

CHAPTER XIV

THE DIVINE INFANT IS CIRCUMCISED AND RECEIVES HIS NAME JESUS

Like other towns of Israel, the city of Bethlehem had its own synagogue, where the people came together to pray (wherefore it was also called the house of prayer), and to hear the law of Moses. This was read and explained by a priest from the pulpit in a loud voice, in order that the people might understand its precepts. But in these synagogues no sacrifices were offered; this was reserved for the temple of Jerusalem, except when the Lord commanded otherwise. It was not left to the choice of the people, in order to avoid the danger of idolatry, as is mentioned in Deuteronomy (12, 6). But the priest, who was the teacher or minister of the law in those places, was usually also charged with administering the circumcision; not that this was a binding law, for not only priests but anyone could perform the circumcision; but because the pious mothers firmly believed that the infants would run less danger in being circumcised by the hands of a priest. Our great Queen, not on account of any apprehension of danger, but because of the dignity of the Child, also wished a priest to administer this rite to Him; and therefore She sent her most fortunate spouse to Bethlehem to call the priest of that town.

531. The priest came to the gates or cave of the Nativity, where the incarnate Word, resting in the arms of his Virgin Mother, awaited him. With the priest came also two other officials, who were to render such assistance as was customary at the performance of the rite. The rudeness of the dwelling at first astonished and somewhat disconcerted the priest. But the most prudent Queen spoke to him and welcomed him with such modesty and grace that his constraint soon changed into devotion and into admiration at the composure and noblest majesty of the Mother; and without knowing the cause he was moved to reverence and esteem for such an unusual personage. When the priest looked upon the face of Mary and of the Child in her arms he was filled with great devotion and tenderness, wondering at the contrast exhibited amid such poverty and in a place so lowly and despised. And when he proceeded to touch the divine flesh of the Infant, he was renovated by a secret influence which sanctified and perfected him; it gave him a new existence in grace, and raised him up to a state of holiness very pleasing to the most high Lord.

532. In order to show as much exterior reverence for the sacred rite of circumcision as was possible in that place, saint Joseph lighted two wax candles. The priest requested the Virgin Mother to consign the Child to the arms of the two assistants and withdraw for a little while in order not to be obliged to witness the sacrifice. This command caused some hesitation in the great Lady; for her humility and spirit of obedience inclined Her to obey the priest, while on the other hand She was withheld by the love and reverence for her Onlybegotten. In order not to fail against either of these virtues, She humbly requested to be allowed to remain, saying that She desired to be present at the performance of this rite, since She held it in great esteem, and that She would have courage to hold her Son in her arms, as She wished not to leave Him alone on such an occasion. All that She would ask would be that the circumcision be performed with as much tenderness as possible on account of the delicacy of the Child. The priest promised to fulfill her request, and permitted the Child to be held in the arms of his Mother for fulfilling the mystery. Thus She became the sacred altar on which the truths typified in the ancient sacrifice became a reality (Heb. 9, 6) ; and She herself offered up this new morning's sacrifice on her own arms in order that it might be acceptable to the eternal Father in all particulars.

533. The divine Mother then unwound the swaddling clothes in which her most holy Son was wrapped and drew from her bosom a towel or linen cloth, which She had previously placed there for the purpose of warming it; for the weather was very cold on that day. While holding the Child in her hands She so placed this towel that the relics and the blood of the Circumcision would fall upon it. The priest thereupon proceeded to his duty and circumcised the Child, the true God and man. At the same time the Son of God, with immeasurable love, offered up to the eternal Father three sacrifices of so great value that each one would have been sufficient for the Redemption of a thousand worlds. The first was that He, being innocent and the Son of the true God, assumed the condition of a sinner (Phil. 2, 7) by subjecting Himself to a rite instituted as a remedy for original sin, and to a law not binding on Him (II Cor. 5, 21). The second was his willingness to suffer the pains of circumcision, which He felt as a true and perfect man. The third was the most ardent love with which He began to shed his blood for the human race, giving thanks to the eternal Father for having given Him a human nature capable of suffering for his exaltation and glory.

534. This prayerful sacrifice of JESUS our Savior the Father accepted, and, according to our way of speaking, He began to declare Himself satisfied and paid for the indebtedness of humanity. The incarnate Word offered these first fruits of his blood as pledges that He would give it all in order to consummate the Redemption and extinguish the debt of the sons of Adam. All these interior acts and movements of the Onlybegotten his most holy Mother perceived, and in her heavenly wisdom She penetrated the mystery of this sacrament, acting as his Mother and in concert with Her Son and Lord in all that He was doing and suffering. True to his human nature, the divine Infant shed tears as other children. Although the pains caused by the wounding were most severe, as well on account of the delicacy of his body as on account of the coarseness of the knife, which was made of flint, yet his tears were caused not so much by the sensible pain as by the supernatural sorrow caused by his knowledge of the hard-heartedness of mortals. For this was more rude and unyielding than the flint, resisting his sweetest love and the divine fire He had come to enkindle in the world and in the hearts of the faithful (Luke 12,49). Also the tender and affectionate Mother wept, like the guileless sheep, which raises its voice in unison with the innocent lamb. In reciprocal love and compassion the Child clung to his Mother, while She sweetly caressed Him at her virginal breast and caught the sacred relics and the falling blood in the towel. These She entrusted to saint Joseph, in order to tend to the divine Infant and wrap Him once more in the swaddling-clothes. The priest was somewhat surprised at the tears of the Mother; yet, not understanding the mystery, he conjectured that the beauty of the Child might well cause such deep and loving sorrow in Her who had given Him birth.

535. In all these proceedings the Queen of heaven was so prudent, circumspect and magnanimous, that She caused admiration in the angelic choirs and highest delight to her Creator. She gave forth the effulgence of the divine wisdom, which filled Her, performing each of her actions as perfectly as if She had that alone to perform. She was unyielding in her desire of holding the Child in her arms during the Circumcision, most careful in preserving the relics, most compassionate in her affliction and tears, feeling Herself his pains, most loving in her caresses, most diligent in procuring his comfort, fervent in imitating Him in his works, always careful to treat Him with the highest reverence, without ever failing or intermitting her acts of virtue, and without ever letting the perfection of one disturb that of the other. Wonderful spectacle exhibited by a Maiden of fifteen years, and affording even the angels a sort of new lesson and cause of admiration! In the meanwhile the priest asked the parents what name they wished to give to the Child in Circumcision; the great Lady, always attentive to honor her spouse, asked saint Joseph to mention the name. Saint Joseph turned toward Her in like reverence and gave Her to understand that He thought it proper this sweet name should first flow from her mouth. Therefore, by divine interference, both Mary and Joseph said at the same time: "JESUS is his name." The priest answered: "The parents are unanimously agreed, and great is the name which they give to the Child"; and thereupon he inscribed it in the tablet or register of names of the rest of the children. While writing it the priest felt great interior movements, so that he shed copious tears; and wondering at what he felt yet not being able to account for, he said: "I am convinced that this Child is to be a great Prophet of the Lord. Have great care in raising Him, and tell me in what I can relieve your needs." Most holy Mary and Joseph answered the priest with humble gratitude and dismissed him after offering him the gift of some candles and other articles.

536. Being again left alone with the Child, most holy Mary and Joseph celebrated anew the mystery of the Circumcision, commenting on the holy name of JESUS amid sweet canticles and tears of joy, the fuller knowledge of which (as also of other mysteries which I have mentioned) is reserved as an additional accidental glory to the saints in heaven. The most prudent Mother applied to the wound caused by the knife such medicines as were wont to be used on such occasions for other children, and during the time while the pain and the healing lasted She would not for a moment part with Him, holding Him in her arms day and night. The tender love of the heavenly Mother is beyond all comprehension or understanding of man; for her natural love was greater than any other mother was capable of, and her supernatural love exceeded that of all the angels and saints together. Her reverence and worship cannot be compared with that of any other created being. These were the delights of the incarnate Word (Prov. 8, 31), which He desired and longed for among the children of men; and this was the recompense, which his loving heart drew from the exceeding sanctity of the Virgin Mother for the sorrows occasioned Him by their behavior. Although He pleased Himself in Her alone above all the mortals and in Her found full satisfaction of his love, yet the humble Queen sought to alleviate his bodily pains by all the means within her power. Therefore She besought the holy angels to assist Her and produce sweet harmony for their incarnate God, and her suffering Child. The ministers of the Most High obeyed their Queen and Lady and in audible voices they rehearsed the canticles which She herself had composed with her spouse in praise of the new and sweet name of JESUS.

537. With this music, so sweet that in comparison to it all human music seemed but irksome discord, the heavenly Lady entertained her most holy Son; and sweeter yet was the harmony of her heroic virtues, which in her soul formed "choirs as of serried armies," as the Lord and Spouse himself says in the Canticles. Hard are human hearts, and more than slow and dull in recognizing and thankfully acknowledging such venerable sacraments, instituted for their eternal salvation by the immense love of the Creator and Redeemer. O sweetest Good of my soul and of my life! What wicked return do we make for the exquisite artifices of thy eternal love! O measureless charity, which is not extinguished by the overwhelming waters of our gross and faithless ingratitude! Truly the essential Bounty and Holiness could not go to a greater length of condescension for love of us, nor exercise more exquisite love than to assume the form of a sinner (Phil. 2, 7), drawing upon his own innocence the punishment of the sin, which otherwise could never approach Him. If men despise such an example and forget such a benefit, how can they be said to retain the use of their reason? How can they presume upon and glory in their wisdom, prudence or judgment? It would be prudence, ungrateful man, if thou wouldst afflict thyself and weep over thy notorious dullness and darkness of mind in not being moved by such great works of thy God; since not even the divine love can melt the iciness of thy heart.

My daughter, I wish thee to consider attentively the blessed favor conferred upon thee by being informed of the solicitous care and attention which I lavished upon my most holy and sweetest Son in the mysteries just now described. The Most High does not give thee this special light in order only to be regaled by the knowledge of these mysteries; but in order to imitate me in all these things as a faithful handmaid and in order to distinguish thyself in rendering thanks for his works in the same measure as thou art distinguished in knowing them more fully. Ponder, then, dearest, upon the small return given for the love of my Son and Lord by mortals, and how forgetful of thanks even his faithful continue to be. Assume it as thy task, as far as thy weak powers allow, to render satisfaction for this grievous offense: loving Him, thanking Him and serving Him with all thy powers, for all the other men who fail to do so. Therefore thou must be an angel in promptitude, most fervent and punctual on all occasions; thou must die to all earthly things, eliminating and crushing all human inclinations and rising upon the wings of love to the heights of love designed for thee by the Lord.

539. Thou art not ignorant of the sweet efficacy contained in the memory of the works performed by my most holy Son: and although thou canst so copiously avail thyself of the light given thee to be thankful: yet, in order that thou mayest fear so much the more the danger of forgetfulness, I particularly inform thee that the saints in heaven, comprehending by the divine light these mysteries, are astonished at themselves for not having paid more attention to them during their life. And if they were capable of pain, they would be deeply grieved for their tardiness and carelessness in not having set proper value upon the works for the Redemption, and for failing in the imitation of Christ. All the angels and saints, by an insight hidden to mortals, wonder at the cruelty of human hearts against themselves and against Christ their Redeemer. Men have compassion neither for the sufferings of the lord, nor for the sufferings they themselves stand in danger of incurring. When the foreknown, in unending bitterness shall recognize their dreadful forgetfulness and their indifference to the works of Christ their Savior, their confusion and despair will be an intolerable punishment, and it alone will be a chastisement beyond all imagination; for they will then see the copiousness of the Redemption, which they have despised (Ps. 44, 11). Hear me, my daughter, and bend thy ears to these counsels and doctrines of eternal life. Cast out from thy faculties every image and affection toward human creatures and turn all the powers of thy heart and soul toward the mysteries and blessings of the Redemption. Occupy thyself wholly with them, ponder and weigh them, give thanks for them as if thou alone wert in existence, as if they had been wrought solely for thee, and singly for each human being in particular (Gal. 2, 20). Thus thou wilt find life and the way of life, proceeding thus thou canst not err; but thou shalt find therein the light of thy eyes and true peace.

CHAPTER XV

THE MOST HOLY MARY REMAINS IN THE PORTAL OF THE NATIVITY UNTIL THE COMING OF THE MAGI KINGS

By the infused knowledge of holy Scriptures and her high supernatural enlightenment, our great Queen knew that the Magi Kings of the Orient would come to acknowledge and adore her most holy Son as their true God. She was aware of it also more particularly because an angel had been sent to them to announce the birth of the incarnate Word, as mentioned in chapter second (No. 492), and the Virgin Mother was not ignorant of this message. Saint Joseph had no foreknowledge of these mysteries; because they had not been revealed to him, nor had his most prudent Spouse informed him of this secret. In all things She was most wise and discreet, awaiting the sweet and timely dispositions of the divine Providence (Wis. 8, 1). After the Circumcision, the holy spouse suggested to the Mistress of heaven that they leave their poor and forsaken habitation on account of the insufficient shelter which it afforded the divine Infant and to Her; for it would now be possible to find a lodging in Bethlehem, where they could remain until after presenting the Child in the temple of Jerusalem. This proposal of the most faithful spouse arose from his solicitude and anxiety lest the Child and the Mother should want even that comfort and convenience which it was possible for their poverty to procure; but he left it all to the disposition of his heavenly Spouse.

541. Without revealing the mystery, the humble Queen answered: "My spouse and master, I resign myself to thy will, and wherever thou wishest to go I will follow with great pleasure: arrange it as thou pleasest," The heavenly Lady had an affection for the cave on account of its humbleness and poverty, and because the incarnate Word had consecrated it by the mysteries of his Nativity and Circumcision, and was to hallow it by the mystery of the Magi's visit, although She did not know at what time that would happen. This was a most pious affection, full of devotion and reverence; yet She preferred to give an example of the highest perfection in all things. She considered it more important to resign and submit to saint Joseph, letting her spouse decide what was to be done. While they were thus conferring with each other, the Lord himself informed them through the two celestial princes Michael and Gabriel, who were attending in corporeal forms to the service of their Lord and God and of their great Queen. They spoke to Mary and Joseph, saying: "Divine Providence has ordained that three kings of the earth, coming from the Orient in search of the King of heaven, should adore the divine Word in this very place (Ps. 71, 6). They are already ten days on the way; for at the hour of the birth of Jesus they were informed of it, and they immediately set out on their journey. Therefore they will shortly arrive, fulfilling all that the Prophets had from very ancient times foreknown and foretold."

542. By this announcement saint Joseph was instructed on his part concerning the will of the Lord, and Mary his most holy Spouse said to him: "My master, this place, chosen by the Most High for such magnificent mysteries, although it is poor and ill-furnished in the eyes of the world, in the sight of eternal Wisdom is rich, precious, the most estimable and preferable on this earth, since the Lord of heaven is satisfied with it and has consecrated it by his presence. He who is the true land of promise can favor us with his vision in this place. And if it is his pleasure, He will afford us some protection and shelter against the inclemencies of the weather during the few days in which we are to stay here." Saint Joseph was much consoled and encouraged by these words of the most prudent Queen. He answered Her, that, since the divine Child was to fulfill the law, which required Him to be presented in the temple, just as He had subjected Himself to the law of Circumcision, they could remain in this sacred place until that day should arrive, without first undertaking the distant and wearisome journey to Nazareth during the inclement weather. If, perhaps, the severity of the season would compel them to seek shelter in the city, they could easily do so; since from Bethlehem to Jerusalem there was only a distance of two hours.

543. In all these matters the most holy Mary conformed Herself to the will of her watchful spouse; for She knew his solicitude for the sacred tabernacle which was confided to his care, and which was more holy and venerable than the Holy of Holies in the temple. Awaiting the time when her Onlybegotten should be presented in the temple, She was unremitting in her care of Him, lest She forget anything necessary to protect Him against the cold and the roughness of the weather. She also prepared the cave for the arrival of the Kings, cleaning it once more and arranging it anew as far as the rudeness and destitution of the place allowed. But her greatest attention and care was always reserved for the Child itself, bearing It in her arms continually unless absolute necessity demanded otherwise. Besides all this She made use of her power as Queen of all creation whenever the rigors of winter rose to excess; for She commanded the frost and the winds, the snow and the ice not to incommode their Creator, and to spend their elemental fury and asperity upon her person alone. The heavenly Queen gave her commands as follows: "Restrain your wrath before your Creator, Author, Lord and Preserver, who has called you into existence and given you strength and activity. Be mindful, creatures of my Beloved, that you are furnished with rigor on account of sin for the chastisement of the disobedience of the first Adam and his progeny. But with the second Adam, who comes to repair this fall and cannot have any part therein, you must be courteous, reverencing and not offending Him, to whom you owe worship and subjection. And therefore I command you in his name to cause no inconvenience or displeasure to Him."

544. It is worthy of our admiration and imitation to notice the ready obedience of the irrational creatures to the divine will, intimated to them by the Mother of God : for upon her command, the snow and rain approached no nearer than ten yards, the winds stopped short and the surrounding air retained a mild temperature. To this miracle was added another one: at the same time in which the divine Infant in her arms received this homage of the elements and was protected from their asperity, the Virgin Mother felt and suffered the cold and inclemency of the weather as if it were exerting all its natural influences in that place. In this they obeyed the loving Mother and sovereign Mistress of creatures to the letter, as She wished not to exempt Herself from their asperity while She prevented her tender Child and her God from suffering under it. Saint Joseph enjoyed the same privilege as the sweet Infant; he noticed the favorable change of the temperature, without knowing that it was due to the commands of his heavenly Spouse and an effect of her power; for She had not manifested to him this privilege, because She had no command to that effect from the Most High.

545. As to the order and manner in which the great Queen nourished her Child JESUS, it is to be remarked that She offered Him her virginal milk three times a day, and always with such reverence that She asked his permission beforehand and his pardon for the indignity, considering Herself and acknowledging Herself unworthy of such a privilege. Many times, while holding Him in her arms, She was on her knees adoring Him; and if at any time it was necessary to seat Herself She always asked his permission. With the same tokens of reverence She handed Him to saint Joseph and received Him from his arms, as I have said above. Many times She kissed his feet, and when She wished to kiss his face She interiorly asked his benevolent consent. The sweetest Child returned these caresses of his Mother not only by the expression of pleasure in his countenance, which was at the same time full of majesty, but also by other actions usual in children. In Him, however, they were accompanied by a serene deliberation. The most ordinary token of his love was to recline sweetly upon the breast of the most pure Mother, or upon her shoulder, encircling her neck with his divine arms. These caresses the Empress Mary met with so much attention and discretion that She neither petulantly sought them as other mothers, nor too timidly withdrew from them. In all these things She behaved most perfectly and prudently, without defect or excess of any kind: the more openly and affectionately her most holy Son manifested his love toward Her, so much the more deeply did She humiliate Herself, and so much the greater was her reverence; in the same manner She gaged also the tokens of her affection and lent new glory to her magnanimity.

546. There was an interchange of caresses of another kind between the Infant and his Mother: for besides understanding by divine enlightenment all the interior acts of the most holy soul of her Onlybegotten, as I have already stated (481, 534), it often happened that, holding Him in her arms, She was privileged to see through his humanity as through a crystal casement, thus perceiving the hypostatic union of the Son of God with his human nature, and witnessing the activity of his soul in interceding with the eternal Father for the human race. These operations and intercessions the heavenly Lady faithfully imitated, being entirely absorbed and transformed in her divine Son. His Majesty on his part looked upon Her with new accidental joy and delight, regaling Himself in the purity of this Creature, rejoicing that He had created Her, and that his becoming man had resulted in such a living image of his Divinity and humanity. In regard to this mystery the words of the soldiers of Holofernes when they beheld the beauty of Judith in the camp of Bethulia, occurred to me: "Who can despise the people of the Hebrews, who have such beautiful women? Shall we not think it worth our while for their sakes to fight against them?" This saying seemed to be mysteriously realized in the incarnate Word, since He, with greater cause, could address them to his eternal Father and to all the rest of the creatures:

"Who shall fail to see, that my coming from heaven and assuming flesh is fully justified, since by coming upon the earth and dethroning the demon, the world and the flesh, and by conquering and vanquishing them, such a Woman is called into existence as is my Mother among the children of Adam?" O sweetest love, essence of my virtue, life of my soul, most loving Jesus, behold and see that most holy Mary by Herself possesses such immense beauty as exceeds that of all the human race! She is the only and chosen One (Cant. 6, 8), so perfectly pleasing to Thee, my Lord and my God, that She not only equals but far surpasses all the rest of thy people; and that She alone compensates God for all the wickedness of the race of Adam.

547. So powerful were the effects of this delightful intercourse with her Son and true God, that She was more and more spiritualized and made Godlike. Many times in these flights of her soul the force of her burning love would have torn asunder the ligaments of her members and destroyed the union of her soul and body, if She had not been miraculously comforted and preserved. She spoke to her most holy Son secret words so exalted and full of weight that they cannot come within the range of our expression. All that I can reproduce can never be anything more than a mere shadow of that which was manifested to me. She said to Him: "0 my Love, sweet Life of my soul, who art Thou, and who am I? What dost Thou wish to make of me by thus becoming man of man, lowering thy greatness and magnificence in favor of such useless dust? O what shall thy slave do to pay the debt of love which she owes to Thee? What return shall I make for the great things which thou hast done to me (Ps. 115, 12)? My being, my life, my faculties, my feelings, my desires and longings, all is for Thee. Comfort thy servant and thy Mother, in order that She may not fail in thy service at the sight of her own insignificance, and in order that she may not die for love of Thee. O how limited is the power of man! How circumscribed his capacity! How insufficient is human affection, as it cannot sufficiently render a just return for thy love! But the victory of mercy and magnificence must always be thine, and to Thee belong the triumphal songs of love; while we must on the contrary always consider ourselves overcome and vanquished by thy power. Let us be humiliated and let us grovel in the dust, while thy greatness is magnified and exalted in all the eternities." The heavenly Lady, partaking of the science of her most holy Son, sometimes beheld the souls which in the course of the new law of grace were to distinguish themselves in divine love, the works which they were to perform, the martyrdom which they were to suffer in imitation of the Lord; in this knowledge She became so inflamed with love that her longings of love caused in Her a greater martyrdom than those actually suffered by the saints. To her happened what the Spouse in the Canticles mentions (Cant. 8, 6), that the emulations of love are strong as death and hard as hell. To these agonies of the loving Mother, caused by the mortal wounds of divine affection, her most holy Son answered in the words there used: "Place Me as a sign or seal in thy heart and upon thy arm," causing in Her at the same time the full understanding of these words as well as their actual fulfillment. By this divine suffering most holy Mary was a Martyr above all other martyrs. Among such beds of lilies the meekest Lamb, Jesus, wandered, while the day of grace began to break and the shades of the ancient Law receded.

548. The divine Child ate nothing during the time in which He was nourished at the virginal breast of his most holy Mother, for this milk was his only sustenance. This was most sweet and substantial, since it originated in a body so pure, perfect and refined, and one built up in exquisite harmony without any disorder or inequality. No other body was equal to it in healthfulness; and the sacred milk, even if it would have been preserved a long time, would have remained free from corruption; by an especial privilege it never changed or soured, though the milk of other women immediately degenerates and becomes corrupt, as experience teaches.

549. The most fortunate Joseph not only witnessed the favors and caresses which passed between the Child and its Mother; but he himself shared in others, which Jesus deigned to confer upon him. Many times his heavenly Spouse placed him in his arms. This happened whenever She had to do some work during which She could not hold Him herself; as for instance, when She prepared the meals, or arranged the clothes of the Infant or cleaned the house. On these occasions saint Joseph held Him in his arms and he always felt divine effects in his soul. The Child Jesus showed exterior signs of affection by his pleased looks, by reclining upon his breast, and by other tokens of affection usual with children in regard to their fathers, but in Him these tokens were always tempered with kingly majesty. Yet all this was not so frequent in his dealings with saint Joseph, nor with such endearment, as with his true Virgin Mother. Whenever She left Jesus in his care, She received from saint Joseph the relic of the Circumcision, which the latter ordinarily bore about with him for his consolation. Thus both the two Spouses were continually enriched: She by holding her most holy Son, he by his sacred blood and deified flesh. They preserved it in a crystal vase, which saint Joseph had purchased with the money sent to them by saint Elisabeth. In this they had enclosed the particle of flesh and the sacred blood shed at the Circumcision, which had been caught up in pieces of linen. The opening of the vase was encased in silver, which the mighty Queen, in order to preserve the sacred relics more securely, had sealed by her mere command. Thus the silver opening was more firmly sealed than if it had been soldered by the artisan, who had made the vessel. In this vase the prudent Mother treasured the relics during her whole life and afterwards She entrusted it to the Apostles, leaving it as an inheritance to the holy Church. In this immense sea of mysteries I find myself so annihilated and dumbfounded by my ignorance as a woman, and so narrowed in my powers of expression, that I must leave much of it to be fathomed by the faith and piety of the Christians.

INSTRUCTION WHICH THE MOST HOLY QUEEN MARY GAVE ME

My daughter, in the foregoing chapter, thou hast been instructed not to seek information from the Lord by supernatural means, neither in order to relieve any suffering, nor in order to satisfy a natural hankering of curiosity. Now I exhort thee likewise not to yield, for any of these reasons, to the desire of performing any exterior action according to the promptings of nature. For in all the activity of thy exterior faculties and senses thou must seek to moderate and subject thy inclinations, not yielding to them in their demands, although they may have the color of virtue or piety. I was in no danger of going to excess in these affections on account of my sinlessness; nor was there a want of piety in my desire of remaining in the cave, where my most holy Son had been born and had been circumcised. Yet I did not wish to express my desire, even when asked about it by my spouse; for I preferred obedience to this pious inclination, and I knew that it is more secure for the souls and more according to the pleasure of the Lord to seek his will in the counsel and decision coming from other, rather than in their own inclination. In me this course of action was advisable only on account of the greater perfection contained therein, but in thee and in other souls, who are subject to error in their judgment, this rule must be observed most rigorously, so as to prevent and avoid mistakes diligently and discreetly. For in their ignorance and pusillanimity men are easily carried away by their feelings and inclinations toward insignificant things, and very often they occupy themselves with trifles as if they were important matters, and with vanities, as if they were realities. All such activity weakens the soul and deprives it of great spiritual blessings, of grace, enlightenment and merit.

551. This doctrine shalt thou write in thy heart together with all the others which I am to give thee. Seek to use it as a reminder of all that I did, so that as thou hast come to know it thou mayest also understand and execute it in thy life. Take notice of the reverence, love and solicitude, the holy and discreet fear, with which I conversed with my most holy Son. I always lived in this kind of watchfulness; and even after I had conceived Him in my womb, I never lost it out of sight, nor did the great love which He showed me diminish it in me. In this ardent desire to please Him my heart found no rest until it was entirely united and absorbed in the enjoyment of this my highest Good and ultimate End. Excepting at certain times, during which I rested in his love as in my sole joy, I invariably carried about with me this continual solicitude, like one who restlessly pursues his way, and who permits himself not to be delayed by anything that is useless or hinders the attainment of his desired object. So far was my heart from attaching itself to any earthly thing, or from following the inclination of the senses, that I lived as if I had not been composed of earthly substance. If other creatures are not free from passions, or do not overcome them as much as possible, let them not blame nature, but their own will: on the contrary, they justly incur the reproaches of weak nature; because, instead of governing and directing nature by the sovereign power of the will, they make no use of that power. They allow the natural inclinations to involve them in disorders, abetting it by the free will and using their understanding to find still more dangerous occupations and occasions of ruin. On account of these pitfalls presenting themselves in mortal life, I warn thee, my dearest, not to hanker after or seek any of the visible things, although they may appear to thee necessary and most appropriate for the circumstances. Use all things, thy cell, thy garments, thy sustenance, and whatever else of this life, only in obedience and with the full consent of thy superiors; because the Lord requires this of thee; and it is also my pleasure to see thee apply all things for the service of the Omnipotent. According to these great rules which I have given thee thou must regulate all thy activity.

CHAPTER XVI

THE THREE KINGS OF' THE ORIENT COME TO ADORE THE WORD MADE MAN IN BETHLEHEM

The three Magi Kings, who came to find the divine Infant after his birth, were natives of Persia, Arabia and Sabba (Ps. 71, 10), countries to the east of Palestine. Their coming was prophesied especially by David, and before him, by Balaam, who, having been hired by Balaac, king of the Moabites, to curse the Israelites, blessed them instead (Numb. 24, 17). In this blessing Balaam said, that he would see the King Christ, although not at once, and that he would behold Him, although not be present; for he did not see Him with his own eyes, but through the Magi, his descendants many centuries after. He said, also, that a star would arise unto Jacob, which was Christ, who arose to reign forever in the house of Jacob (Luke 1, 32).

553. These three Kings were well versed in the natural sciences, and well read in the Scriptures of the people of God; and on account of their learning they were called Magi. By their knowledge of Scripture, and by conferring with some of the Jews, they were imbued with a belief in the coming of the Messias expected by that people. They were, moreover, upright men, truthful and very just in the government of their countries. Since their dominions were not so extended as those of our times, they governed them easily, and personally administered justice as wise and prudent sovereigns. This is the true office of kings, and therefore the Holy Ghost says, that He holds their hearts in his hands in order to direct them like irrigated waters to the fulfillment of his holy will (Prov, 21, 1). They were also of noble and magnanimous disposition, free from avarice and covetousness, which so oppresses, degrades and belittles the spirits of princes. Because these Magi governed adjoining countries and lived not far from each other, they were mutual friends and shared with each other the virtues and the knowledge which they had acquired, consulting each other in the more important events of their reigns. In all things they communicated with each other as most faithful friends.

554. I have already mentioned in the eleventh chapter (No. 492) that in the same night in which the incarnate Word was born, they were informed of his Birth by the ministry of the holy angels. It happened in the following manner: one of the guardian angels of our Queen, of a higher order than that of the guardian angels of the three kings, was sent from the cave of the Nativity. By his superior faculties he enlightened the three guardian angels of the Kings informing them at the same time of the will and command of the Lord, that each of them should manifest to his charge the mystery of the Incarnation and of the birth of Christ our Redeemer. Immediately and in the same hour each of the three angels spoke in dreams to the wise man under his care. This is the usual course of angelic revelations when the Lord communicates with souls through the angels. This enlightenment of the Kings concerning the mysteries of the Incarnation was very copious and clear. They were informed that the King of the Jews was born as true God and man; that He was the Messias and Savior who was expected; that it was the One who was promised in the Scriptures and prophecies (Gen. 3, 10); and that they themselves, the three Kings, were singled out by the Lord to seek the star, which Balaam had foretold. Each one of the three Kings also was made aware that the same revelation was being made to the other two in the same way; and that it was not a favor or miracle which should remain unused, but that they were expected to co-operate with the divine light and execute what it pointed out. They were inspired and inflamed with a great love and with a desire to know the God made man, to adore Him as their Creator and Redeemer, and serve Him with most perfect devotion. In all this they were greatly assisted by their distinguished moral virtues, which they had acquired; for on account of them they were excellently disposed for the operation of the divine enlightenment.

555. After receiving these heavenly revelations in their sleep, the three Kings awoke at the same hour of the night, and prostrating themselves on the ground and humiliating themselves to the dust, they adored in spirit the immutable being of God. They exalted his infinite mercy and goodness for having sent the divine Word to assume flesh of a Virgin (Is. 7, 14) in order to redeem the world and give eternal salvation to men. Then all three of them, governed by an impulse of the same Spirit, resolved to depart without delay for Judea in search of the divine Child in order to adore Him. The three Kings prepared gifts of gold, incense and myrrh in equal quantities, being guided by the same mysterious impulse; and without having conferred with each other concerning their undertaking, the three of them arrived at the same resolve and the same plan of executing it. In order to set out immediately, they procured on the same day the necessary camels and provisions together with a number of servants for the journey. Without heeding the commotion caused among their people, or considering that they were to travel in foreign regions, or caring for any outward show of authority, without ascertaining particulars of the place whither they were to go, or gathering information for identifying the Child, they at once resolved with fervent zeal and ardent love to depart in order to seek the newborn King.

556. At the same time the holy angel, who had brought the news from Bethlehem to the kings, formed of the material air a most resplendent star, although not so large as those of the firmament; for it was not to ascend higher than was necessary for the purpose of its formation. It took its course through the atmospheric regions in order to guide and direct the holy Kings to the cave, where the Child awaited them. Its splendor was of a different kind from that of the sun and the other stars; with its most beautiful light it illumined the night like a brilliant torch, and it mingled its own most active brilliancy with that of the sun by day. On coming out of their palaces each one of the kings saw this new star (Matth. 2, 2) although each from a different standpoint, because it was only one star and it was placed in such distance and height that it could be seen by each one at the same time. As the three of them followed the guidance of this miraculous star, they soon met. Thereupon it immediately approached them much more closely, descending through many shifts of the aerial space and rejoicing them by shedding its refulgence over them at closer range. They began to confer among themselves about the revelation they had received and about their plans, finding that they were identical. They were more and more inflamed with devotion and with the pious desire of adoring the newborn God, and broke out in praise and admiration at the inscrutable works and mysteries of the Almighty.

557. The Magi pursued their journey under the guidance of the star without losing sight of it until they arrived at Jerusalem. As well on this account as also because this city was the capital and metropolis of the Jews, they suspected that this was the birthplace of their legitimate and true King. They entered into the city and openly inquired after Him, saying (Matth. 2, 8) :

Where is the king of the Jews, who is born? For we have seen his star in the East, announcing to us his Birth and we have come to see Him and adore Him. Their inquiry came to the ears of Herod, who at that time unjustly reigned in Judea and lived in Jerusalem. The wicked king, panic-stricken at the thought that a more legitimate claimant to the throne should have been born, felt much disturbed and outraged by this report. With him the whole city was aroused, some of the people, out of flattery to the king, others on account of the fear of disturbance. Immediately, as saint Matthew relates, Herod called together a meeting of the principal priests and scribes in order to ask them where Christ was to be born according to the prophecies and holy Scriptures. They answered that, according to the words Of one of the Prophets, Micheas (Mich. 5, 2), He was to be born in Bethlehem; since it was written by him that thence the Ruler of Israel was to arise.

558. Thus informed of the birthplace of the new King of Israel, and insidiously plotting from that very moment to destroy Him, Herod dismissed the priests. Then he secretly called the Magi in order to learn of them at what time they had seen the star as harbinger of his Birth (Matth. 2, 7). They ingenuously informed him, and he sent them away to Bethlehem, saying to them in covert malice: "Go and inquire after the Infant, and when you have found Him, announce it to me, in order that I, too, may go to recognize and adore Him." The Magi departed, leaving the hypocritical king ill at ease and in great consternation at such indisputable signs of the coming of the legitimate King of Israel into the world. Although he could have eased his mind in regard to his sovereignty by the thought that a recently born infant could not be enthroned so very soon, yet human prosperity is so unstable and deceitful that it can be overthrown even by an infant, or by the mere threat of faroff danger. Thus can even an imagined uncertainty destroy all the enjoyment and happiness so deceitfully offered to its possessors.

559. On leaving Jerusalem the Magi again found the star, which at their entrance they had lost from view. By its light they were conducted to Bethlehem and to the cave of the Nativity. Diminishing in size it hovered over the head of the infant Jesus and bathed Him in its light; whereupon the matter of which it had been composed dissolved and disappeared. Our great Queen had already been prepared by the Lord for the coming of the Kings, and when She understood that they were approaching the cave, She requested saint Joseph not to leave it, but to stay at her side. This he did, although the sacred text does not mention it. Like many other things passed over in the Gospels, this was not necessary for establishing the truth of the mystery. Nevertheless it is certain that saint Joseph was present when the Kings adored the infant Jesus. The precaution of sending him away was not necessary; for the Magi had already been instructed that the Mother of the Newborn was a Virgin, and that He was the true God and not a son of saint Joseph. Nor would God have permitted them to be led to the cave ignorant of such an important circumstance as his origin, allowing them to adore the Child as the son of Joseph and of a Mother not a Virgin. They were fully instructed as to all these things, and they were deeply impressed by the sacramental character of all these exalted and complicated mysteries.

560. The heavenly Mother awaited the pious and devout kings, standing with the Child in her arms. Amid the humble and poor surroundings of the cave, in incomparable modesty and beauty, she exhibited at the same time a majesty more than human, the light-of heaven shining in her countenance. Still more visible was this light in the Child, shedding through the cavern effulgent splendor, which made it like a heaven. The three kings of the East entered and at the first sight of the Son and Mother they were for a considerable space of time overwhelmed with wonder. They prostrated themselves upon the earth, and in this position they worshiped and adored the Infant, acknowledging Him as the true God and man, and as the Savior of the human race. By the divine power, which the sight of Him and his presence exerted in their souls, they were filled with new enlightenment. They perceived the multitude of angelic spirits, who as servants and ministers of the King of kings and Lord of lords attended upon Him in reverential fear (Heb. 1, 4). Arising, they congratulated their and our Queen as Mother of the Son of the eternal Father; and they approached to reverence Her on their knees. They sought her hand in order to kiss it, as they were accustomed to do to their queens in their countries. But the most prudent Lady withdrew her hand, and offered instead that of the Redeemer of the world, saying: "My spirit rejoices in the Lord and my soul blesses and extols Him; because among all the nations He has called and selected you to look upon and behold that which many kings and prophets have in vain desired to see, namely, Him who is the eternal Word incarnate (Luke 10, 24). Let us extol and praise his name on account of the sacraments and mysteries wrought among his people; let us kiss the earth which He sanctifies by his real presence."

561. At these words of most holy Mary the three kings humiliated themselves anew, adoring the infant Jesus; they acknowledged the great blessings of living in the time when the Sun of justice was arising in order to illumine the darkness (Malachy 4, 2). Thereupon they spoke to saint Joseph, congratulating him and extolling his good fortune in being chosen as the spouse of the Mother of God; and they expressed wonder and compassion at the great poverty, beneath which were hidden the greatest mysteries of heaven and earth. In this intercourse they consumed three hours, and then the kings asked permission of most holy Mary to go to the city in order to seek a lodging, as they could find no room for themselves in the cave. Some people had accompanied them; but the Magi alone participated in the light and the grace of this visit. The others took notice merely of what passed exteriorly, and witnessed only the destitute and neglected condition of the Mother and her husband. Though wondering at the strange event, they perceived nothing of its mystery. The Magi took leave and departed, while most holy Mary and Joseph, being again alone with their Child, glorified his Majesty with new songs of praise, because his name was beginning to be known and adored among the Gentiles (Ps. 85, 9). What else the three wise men did will be related in the following chapter.

INSTRUCTION WHICH THE QUEEN OF HEAVEN GAVE ME

My daughter, the events recorded in this chapter contain much for the instruction of kings and princes and for the other faithful; as for instance, the prompt obedience and humility of the Magi, which men should imitate, and the obdurate wickedness of Herod, which they are to fear and abhor; for each reaped the fruit of his actions. The kings reaped the fruit of justice and other virtues, which they practiced; while Herod reaped those of ambition and pride by which he had usurped the government, and of other vices into which he cast himself without restriction or moderation. But let this remark, together with the other teachings of the holy church, suffice for those that live in the world. To thyself must thou apply the doctrine contained in what thou hast written; always remembering that all the perfection of a Christian life must be founded upon the Catholic truths, and in the constant and firm acknowledgment of them, as they are taught by holy faith. In order to impress them upon thy heart, thou must profit of all that thou readest or hearest of the divine Writings, and of what is contained in the other devout and instructive books concerning the virtues. Thy faith thou must accompany by the practice and abundance of all good works, hoping ever in the visitation and coming of the Most High (Tit. 2, 13).

563. By such a disposition thy soul will be prepared in the manner I require of thee. For I desire that the Almighty find in thee the sweet readiness to adopt whatever is manifested to thee, and to put in practice whateyer may be enjoined without any human respect. I promise, that if thou follow my counsel as thou shouldst, I will be thy star and guide on the ways of the Lord, so that thou wilt quickly arrive at the vision and enjoyment of thy God and of thy highest good in Sion (Ps. 83,8). In this doctrine, and in what happened to the devout kings of the Orient, there is contained a most effective means for the salvation of souls; yet this is known to few and heeded by a still smaller number of men. It is this: that the inspirations and enlightenments are usually sent by God to creatures in a certain order. At first some are sent to incite the soul to practice some of the virtues; if the soul corresponds, the Most High sends other and greater ones in order to move the soul to greater perfection in virtue; and thus, profiting from previous graces, the soul is disposed for still others, receiving ever greater helps and securing an increase of the favors of the Lord according as it corresponds to them. Thou wilt therefore understand two things: first, how great a damage it is to neglect the exercise of any virtue and not to practice perfection according to the dictates of the divine inspirations; secondly, how often God would give great assistance to the souls, if they would begin to correspond to the smaller ones; since He is as it were in expectation and hope that they will prepare for his greater ones (Apoc. 6, 20). For He wishes to deal with the soul according to his just judgments. But because they overlook this orderly manner of proceeding in his invitations, He suspends the flow of his divine gifts and He refuses to the souls, what was intended for them if they had not placed an obstacle, allowing them to fall from one abyss to the other (Ps. 41, 8).

564. The Magi and Herod pursued opposite courses: the Magi met the first inspirations and graces by the practice of the good works; thus they disposed themselves by many virtues for being called and drawn by divine revelation to the knowledge of the mysteries of the Incarnation, the birth of the divine Word and the Redemption of the human race; and through this to the happiness and perfection of the way of life. But Herod, on the other hand, by his hard-heartedness and neglect of the helps, which God offered him for the practice of virtue, was drawn into the abyss of his measureless pride and ambition. These vices hurled him into such vast precipices of cruelty as to be the first one among men to seek the life of the Redeemer of the world under the cloak of simulated devotion and piety. In giving vent to his furious rage, he took away the life of the innocent children and attempted by so foul a measure to advance his damned and perverse undertaking.

CHAPTER XVII

THE MAGI KINGS RETURN ONCE MORE TO SEE AND ADORE THE INFANT JESUS: THEY OFFER THEIR GIFTS ON TAKING LEAVE, AND RETURN BY A DIFFERENT ROUTS TO THEIR HOMES

From the grotto of the Nativity, into which the three Kings had entered directly on their way to Jerusalem, they betook themselves to a lodging inside of the town of Bethlehem. They retired to a room where, in an abundance of affectionate tears and aspirations, they spent the greater part of the night, speaking of what they had seen, of the feelings and affections aroused in each, and of what each had noticed for himself in the divine Child and his Mother. During this conference they were more and more inflamed with divine love, amazed at the majesty and divine effulgence of the Infant Jesus; at the prudence; modesty and reserve of his Mother; at the holiness of her spouse Joseph, and the poverty of all three; at the humbleness of the place, where the Lord of heaven and earth had wished to be born. The devout kings felt a divine fire, which flamed up in their hearts, and, not being able to restrain themselves, they broke out into exclamations of sweet affection and acts of great reverence and love. "What is this that we feel?" they said. "What influence of this great King is it that moves us to such desires and affections? After this, how shall we converse with men? What can we do, who have been instructed in such new, hidden and supernatural mysteries? O greatness of his Omnipotence unknown to men and concealed beneath so much poverty! O humility unimaginable for mortals! Would that all be drawn to it, in order that they may not be deprived of such happiness!"

566. During these divine colloquies the Magi remembered the dire destitution of Jesus, Mary and Joseph in their cave, and they resolved immediately to send them some gifts in order to show their affection and to satisfy their desire of serving them, since they could not do anything else for them. They sent through their servants many of the presents, which they had already set aside for them, and others which they could procure. Most holy Mary and Joseph received these gifts with humble acknowledgment and they made a return not of emptyworded thanks, as other men are apt to make, but many efficacious blessings for the spiritual consolation of the three Kings. These gifts enabled our great Queen to prepare for her ordinary guests, the poor, an abundant repast; for the needy ones were accustomed to receive alms from Her, and, attracted still more by her sweet words, were wont to come and visit Her. The Kings went to rest full of incomparable joy in the Lord; and in their sleep the angels advised them as to their journey homeward.

567. On the following day at dawn they returned to the cave of the Nativity in order to offer to the heavenly King the special gifts which they had provided. Arriving they prostrated themselves anew in profound humility; and opening their treasures, as Scripture relates, they offered Him gold, incense and myrrh (Matth. 2, 11). They consulted the heavenly Mother in regard to many mysteries and practices of faith, and concerning matters pertaining to their consciences and to the government of their countries; for they wished to return well instructed and capable of directing themselves to holiness and perfection in their daily life. The great Lady heard them with exceeding pleasure and She conferred interiorly with the divine Infant concerning all that they had asked, in order to answer and properly to instruct these sons of the new Law. As a Teacher and an instrument of divine wisdom She answered all their questions, giving them such high precepts of sanctity that they could scarcely part from Her on account of the sweetness and attraction of her words. However, an angel of the Lord appeared to them, reminding them of the necessity and of the will of the Lord that they should return to their country. No wonder that her words should so deeply affect these Kings; for all her words were inspired by the holy Spirit and full of infused science regarding all that they had inquired and many other matters.

568. The heavenly Mother received the gifts of the Kings and in their name offered them to the Infant Jesus. His Majesty showed by signs of highest pleasure, that He accepted their gifts: they themselves became aware of the exalted and heavenly blessings with which He repaid them more than a hundredfold (Matth. 19, 29). According to the custom of their country they also offered to the heavenly Princess some gems of great value; but because these gifts had no mysterious signification and referred not to Jesus, She returned them to the Kings, reserving only the gifts of gold, incense and myrrh. In order to send them away more rejoiced, She gave them some of the clothes in which She had wrapped the infant God; for She neither had nor could have had any greater visible pledges of esteem with which to enrich them at their departure. The three Kings received these relics with such reverence and esteem that they encased them in gold and precious stones in order to keep them ever after. As a proof of their value these relics spread about such a copious fragrance that they revealed their presence a league in circumference. However, only those who believed in the coming of God into the world were able to perceive it; while the incredulous perceived none of the fragrance emitted by the relics. In their own countries the Magi performed great miracles with these relics.

569. The holy Kings also offered their property and possession to the Mother of the sweetest Jesus, or, if She did not wish to accept of them and preferred to live in this place, where her most holy Son had been born, they would build Her a house, wherein She could live more comfortably. The most prudent Mother thanked them for their offers without accepting them. On taking leave of Her, the three Kings besought Her from their inmost hearts not to forget them, which She promised and fulfilled; in the same way they spoke to saint Joseph. With the blessing of Jesus, Mary and Joseph, they departed, so moved by tenderest affection that it seemed to them they had left their hearts all melted into sighs and tears in that place. They chose another way for their return journey, in order not to meet Herod in Jerusalem; for thus they had been instructed by the angel on the preceding night. On their departure from Bethlehem the same or a similar star appeared in order to guide them home, conducting them on their new route to the place where they had first met, whence each one separated to reach his own country.

570. For the rest of their lives these most fortunate Kings lived up to their divine vocation as true disciples of the Mistress of holiness, governing both their souls and the people of their states according to her teaching. By the example of their lives and the knowledge of the Messias, which they spread about, they converted a great number of souls to the belief in the true God and to the way of salvation. Finally, full of days and merits, they dosed their careers in sanctity and justice, having been favored both in life and in death by the Mother of mercy. After dismissing the Kings, the heavenly Queen and saint Joseph spent their time in new canticles of praise of the wonders of the Most High, conferring them with the sayings of the Scriptures and the prophecies of the Patriarchs, which they saw fulfilled one after another in the Infant Jesus. But the most prudent Mother, who profoundly penetrated into the deepest meaning of these high sacraments, remembered them all and treasured them up in her bosom (Luke 2, 19). The holy angels, who were witnesses of these holy mysteries, congratulated their Queen, that her most holy Son had been manifested and that his Majesty had been adored by men; and they sang to Him new canticles, magnifying his mercies wrought upon mankind.

INSTRUCTION WHICH THE QUEEN OF HEAVEN GAVE ME

My daughter, great were the gifts which the Kings offered to my most holy Son; but greater still was the affection with which they offered them and the mystery concealed beneath them. On account of all this they were most acceptable to his Majesty. I wish that thou also offer up similar gifts, thanking Him for having made thee poor in condition and profession. For I assure thee, my dearest, there is no more acceptable gift to the Most High than voluntary poverty. There are very few in the world in our days who use well the temporal riches and offer them to their God and Lord with the generosity and love of these holy Kings. The poor of the Lord, so numerous in our day, experience and give witness how cruel and avaricious human nature has become; since in their great necessities they are so little succored by the rich. This gross uncharitableness of men offends the holy angels and grieves the Holy Ghost, since they are bound to witness the nobility of the souls so degraded and abased in the service of vile greed of gold with all its evil powers (Eccles. 10, 20). As if all things had been created for the individual use of the rich, they appropriate them to themselves and deprive the poor, their brothers springing from the same nature and flesh; and denying them even to God, who created and preserves all things, and who can give or take at will. It is most lamentable that while the rich might purchase eternal life with their possessions, they abuse them to draw upon themselves damnation as senseless and foolish creatures (Luke 16, 9).

572. This evil is common among the children of Adam; and therefore voluntary poverty is so excellent and safe a remedy. By it, making man willing to part joyfully with his possessions for the sake of the poor, a great sacrifice is offered to the Lord. Thou also canst make such an offering of the things necessary for sustenance, giving a part of it to the poor and desiring, if it were possible by thy labor and sweat, to help all of them. Thy ceaseless offer, however, must be love, which is the gold; continual prayer, which is the incense; and the patient acceptance of labors and true mortifications, which is the myrrh. All that thou dost for the Lord, thou should offer up to Him with fervent affection and promptitude, without negligence or fear; for negligent works, and those not enlivened by love, are not an acceptable sacrifice in the eyes of his Majesty. In order to make those incessant offerings, it is necessary that divine faith and light continually inflame thy heart, having before thy eyes the great object of thy praise and exaltation, and the stimulus of love, by which thou art bound to the right hand of the Most High. Thus shouldst thou continue incessantly in this sweet exercise of love, so proper to the spouses of his Majesty; for their name implies such a continual payment of the debt of love and affection.

CHAPTER XVIII

MOST HOLY MARY AND JOSEPH DISTRIBUTE THE GIFTS RECEIVED FROM THE MAGI; AND THEY REMAIN IN BETHLEHEM UNTIL THEIR DEPARTURE FOR THE PRESENTATION OF THE INFANT JESUS IN THE TEMPLE

After the departure of the three Kings and after the due celebration of the great mystery of the adoration of the Infant Jesus, there was really nothing to wait for in that poor yet sacred place, and they were free to leave it. The most prudent Mother then said to saint Joseph: "My master and spouse, the offerings which the Kings have made to our God and Child must not remain here idle; but they must be applied in the service of his Majesty and should be used according to his will and pleasure. I deserve nothing, even of temporal goods; dispose of all these gifts as belonging to my Son and to thee." The most faithful of husbands answered, with his accustomed humility and courtesy, that he would leave all to Her and would be pleased to see Her dispose of them. But her Majesty insisted anew and said:

"Since thou makest an excuse of humility, my master, do it then for love of the poor, who are waiting for their share; they have a right to the things which their heavenly Father has created for their sustenance." They therefore immediately concluded to divide the gifts into three parts: one destined for the temple of Jerusalem, namely the incense and myrrh, as well as part of the gold; another part as offering to the priest, who had circumcised the Child, in order that he might use it for himself and for the synagogue or oratory in Bethlehem, and the third part for distribution among the poor. This resolve they executed with generous and fervent affection.

574. The Almighty made use of a poor but honorable and pious woman to be the occasion of their leaving the cave. She had come a few times to visit our Queen; for the house in which She lived was built up against the wall of the city, not far from the cave. Some time later this devout woman, not being aware of what had happened, but having heard the rumor of the Kings' coming, held a conversation with most holy Mary and asked Her whether She had heard that some wise men, who were said to be kings, had come from far seeking the Messias? The heavenly Princess, aware of the good disposition of this woman, took occasion to instruct her and catechize her in the common belief, without revealing to her the hidden sacrament connected with Herself and the sweetest Child whom She held in her arms (Tob. 12, 7). In order to relieve her poverty She gave her some of the gold destined for the poor. Thereby the condition of this fortunate woman was much improved and she became attached with heart and soul to her Teacher and Benefactress. She invited the holy Family to live in her house; and as it was a poor one, it was so much the more accommodated to the Founders and Builders of holy poverty. The poor woman pleaded with great persistence, as she saw the great inconvenience to which the most holy Mary and Joseph with the Child were subject in the cave. The Queen did not refuse her offer and answered, that She would let her know of her decision. Mary and saint Joseph conferred with each other and they resolved to leave the cave and lodge in the house of this woman, awaiting there the time of the purification and the presentation in the temple. They did it so much the more willingly as it afforded them a chance to remain near the cave of the Nativity; and also because many people began to frequent the cave on account of the rumor of the visit of the Kings, which had been spread about.

575. On account of these and other considerations most holy Mary, with saint Joseph and the sacred Child took leave of the cave although with tenderest regret. They accepted the hospitality of that fortunate woman, who received them with the greatest charity and assigned to them the larger portion of her dwelling. The holy angels and ministers of the Most High accompanied them in human forms, which they had always retained. Whenever the heavenly Mother and saint Joseph her spouse piously revisited the memorable spots of this sanctuary, they came and went with them as numerous courtiers delegated to their service. Moreover, when the Child and his Mother took leave of the cave, God appointed an angel as its keeper and watcher, as He had done with the garden of Paradise (Gen. 3, 24). And this guard remained and does remain to this day sword in hand at the opening of the cave; and never since then has an animal entered there. That this holy angel does not hinder the entrance of hostile infidels, in whose possession this and the other holy places are, is because of the judgments of the Most High, who allows men to execute the designs of his wisdom and justice. This permission would not be necessary, if Christian princes were filled with fervent zeal for the honor and glory of Christ and would seek the restoration of these holy places, consecrated by the blood and the labors of the Lord and of his most holy Mother, and by the works of our Redemption. And even if this would not be possible, there is no excuse for not attending with faithful diligence to the decent keeping of the mysterious places; since nothing is impossible to the believer, who can overcome the mountains (Matth. 17, 19). I was given to understand, that the pious devotion and veneration for the Holy Land is one of the most powerful and efficacious means for establishing and confirming Catholic monarchies; and no one can deny, that many of their excessive and unnecessary expenses could be avoided by employing their resources in such a pious enterprise, which would be pleasing both to God and to men; for in making such an honest use of their incomes there is no need of outward justification.

576. The most pure Mary and her spouse, having with her divine Child moved to the dwelling in the vicinity of the cave, remained there until, according to the requirements of the law, She was to be present Herself with her First-born for purification in the temple. For this mystery the most holy of creatures resolved to dispose Herself worthily by a fervent desire of carrying the infant Jesus as an offering to the eternal Father in his temple; by imitating her Son and by seeking the adornment and beauty of great virtues as a worthy offering and victim for the Most High. With this intention the heavenly Lady, during the days which still remained until her purification, performed such heroic acts of love and of all other virtues, that neither the tongue of angels nor of men can explain them. How much lese can this then be done by a useless and entirely ignorant woman? By sincere piety and devotion, the Christians who dispose themselves by reverent contemplation, will merit to feel these mysteries. Judging of the more intelligible favors received by the Virgin Mother, they can surmise and imagine the others, which do not fall within the scope of human words.

577. From his very Birth the infant Jesus spoke to his sweetest Mother in audible words; for immediately after his Birth (as mentioned in chapter the tenth), He said to Her: "Imitate Me, my Spouse, make thyself like unto Me." This was when They were alone, and although He always spoke to Her most plainly, saint Joseph never heard his words until the Child was one year of age, when He also spoke to him. Nor did the heavenly Lady reveal this secret, for She understood, that it was only for Her. The conversations of the infant God were such as were worthy of the greatness of his majesty and his infinite power; such as were befitting the most pure and holy, the most wise and prudent of all creatures next to Himself, and One who was his true Mother. Sometimes He said: "My Dove, my chosen One, my dearest Mother." (Cant. 2, 10). In such caressing words as were contained in the Canticles and other continual interior intercourse the most holy Son and Mother passed their time; and in these the heavenly Princess received favors, and was delighted by caresses so sweet and loving, as exceed those of the Canticles of Solomon; and greater ones than all the just and holy souls enjoyed from the beginning to the end of the world. Many times, during these mysteries of his love, the Infant Jesus repeated these words already mentioned:

"Make thyself like unto Me, my Mother and my Dove." As they were words of life and infinite power, and as most holy Mary at the same time was furnished with the infused knowledge of all the interior operations of the soul of her Onlybegotten, no tongue can declare nor thought can comprehend the effects wrought in the most candid and inflamed heart of this Mother of the Godman.

578. Among the more rare and excellent privileges of most pure Mary, the chief one is, that She is Mother of God, which is the foundation of all the rest. The second is, that She was conceived without sin. The third, that She enjoyed many times the beatific vision in this mortal life, and the fourth is that She continually saw clearly the most holy soul of her Son and all its operations for her imitation. She had it present to her eyes, as a most clear and pure mirror, in which She could behold Herself again and again in order to adorn Herself with most precious gems of virtue, made in imitation of those seen in that most holy Soul. There She saw it united with the divine Word and She exercised her humility in seeing how much her own human nature was inferior to that of Christ. She perceived with the clearest insight the acts of gratitude and praise, with which the soul of Christ praised the Almighty for having been created out of nothing as the rest of the souls, and for the graces and gifts, with which it was endowed above others as a creature; and especially, for having been elevated and made godlike by the union of the human nature with the Divinity. She pondered over his petitions, prayers and supplications to his eternal Father for the human race; and how in all his other activity He prepared Himself for its Redemption and instruction, as the sole Redeemer and Teacher of man for eternal life.

579. All these works of the most holy humanity of Christ, our supreme Good, his most pure Mother continually sought to imitate. There is much to say concerning this great mystery of her imitation in this history; for She had this example and model incessantly before her eyes, and according to it She regulated her own activity and behavior during the Incarnation and Nativity of her Son. Like a busy bee She continually built up the sweetest honeycomb of delights for the incarnate Word. His Majesty, having come from heaven as our Redeemer and Teacher, wished that his most holy Mother, of whom He had formed his human existence, should participate in a most exalted and singular manner in the fruits of the common Redemption and that She should be the chosen and selected Disciple, in whom his teaching should be vividly stamped and whom He wished to make as similar to Himself as possible. In the light of these intentions and blessed purposes of the incarnate Word we must judge of the greatness of Mary's deeds, and of the delights, which He enjoyed while resting upon her arms and reclining upon her breast; for it was indeed the bridal-chamber and the couch of this the true Spouse (Cant. 1, 15).

580. During the days in which the most holy Queen tarried near Bethlehem before the purification, some of the people came to see and speak with Her; but almost all of them were of the poorest class. Some of them came because of the alms which She distributed, others, because they had heard of the Kings, who had visited the cave. All of them spoke of this visit and of the coming of the Redeemer; for in those days, (not without divine predisposal), the belief, that the birth of the Messias was at hand, was very widespread among the Jews, and the talk about it was very frequent. This gave the most prudent Mother repeated occasion to exercise Herself in magnanimous works, not only by guarding the secret of her bosom and by conferring within Herself about all that She saw and heard, but also by directing many souls toward the knowledge of God, by confirming them in the faith, instructing them in the practice of virtues, enlightening them in the mysteries of the Messias whom they were expecting, and dispelling the ignorance, in which they were cast as a low-minded people, little versed in the things of God. Sometimes their talk about these matters was so full of error and womanish prattle, that the simple saint Joseph smiled in secret. He wondered at the heavenly wisdom and force of the answers, with which the great Lady met their gossip and instructed them; at her patience and gentleness in leading them to the truth and to the perception of the light; at her profound humility and yet patient reserve, with which She knew how to dismiss all of them consoled, rejoiced and furnished with all that was good for them to know. She spoke to them words of eternal life, which penetrated, inflamed and strengthened their hearts (John 6, 69).

INSTRUCTION WHICH THE MOST HOLY MARY OUR QUEEN GAVE ME

My daughter, by the divine light I knew, better than all other creatures, at what a low value the Most High esteems earthly blessings and riches. Therefore, in my holy liberty of spirit, I felt myself troubled and inconvenienced by the possession of the treasures of the Kings offered to my most holy Son. As in all my deeds I was to shine in humility and obedience, I did not wish to appropriate them to myself, nor dispose of them according to my own will, but according to the wishes of my spouse Joseph. In this resignation I managed to act as if I were his handmaid and as if none of these gifts concerned me in any way; for it is debasing, and for you weak creatures, very dangerous to appropriate or attribute any of the goods of the earth, be they of material possessions or goods of honor; for all this cannot be done without covetousness, ambition and vain ostentation.

582. I wished to tell thee all this, my dearest, in order that thou mayest know how to refuse riches or honor as due to thee, and not appropriate to thyself any of them; especially not if thou receive them from persons of influence and exalted station. Preserve thy interior liberty and make no show of a thing which is worth nothing and which cannot justify thee before God. If anything is brought to thee, never say: "This is given to me, or is presented to me;" but "This the Lord sends to our convent; pray to God for those, whom his Majesty has sent as the instruments of his mercies." And mention the name of the giver, in order that they may pray particularly for him and that he may not be disappointed in the purpose of his gift. Also do not receive it personally, lest you raise a suspicion of covetousness, but let those appointed for this duty receive it. And, if in thy office as superior, thou must make distribution of things within the convent, let it be with detachment and without any show of personal rights of possession in them; yet at the same time, as one who knows that she does not deserve any favors, do not forget to thank the Most High and the giver. That which is brought to the other religious thou must acknowledge thankfully as the superior and immediately see that thou apply it for the community, without reserving any part of it for thy own use. Do not inquire curiously about the incomes of the convent, in order that thou mayest not take a sensible pleasure therein and that thou mayest not seek delight in the reception of such favors; for frail and passionate nature incurs many defects in such a transaction and of few of the defects does it render much account to itself. Nothing can be trusted to infected human nature; for it always seeks after more than it possesses, and it never says enough, and the more it receives the greater thirst it has for more.

583. But it is to the intimate and frequent intercourse with the Lord by unceasing love, praise and reverence, that I wish thee to attend most of all. In this I wish, my daughter, that thou work with all thy strength, and that thou apply thy faculties and powers incessantly with great watchfulness and care; for without this the inferior parts will inevitably weigh down thy soul, derange and upset it, divert and cast it down, causing it to lose the vision of the highest Good (Wis. 9, 15). This loving intercourse of the Lord is so delicate, that even by listening or attending to the deceits of the enemy, the soul loses it. On this account the enemy makes great efforts to draw thy attention toward himself, knowing that the punishment of listening to him will be the concealment of the object of its love from the soul (Cant. 5, 6). As soon as it carelessly ignores the beauty of the Lord, it enters upon the byways of neglect and is deprived of the divine sweetness (Cant. 1,7). When afterwards the soul, having with sorrow experienced the evils of such inadvertence wishes to return to seek Him, it does not always find or recover Him (Cant. 3, 1, 2). As the demon, who deceived it, then presents other delights so vile and unlike those to which the soul has been accustomed interiorly, new cause of sadness, disturbance, dejection, lukewarmness and dissatisfaction arises and its whole interior is filled with dangerous confusion.

584. Of this truth, my dearest, thou thyself hast some experience, wherein thou couldst notice the effects of neglect and tardiness in believing the favors of the Lord. It is time that thou be prudent in thy sincerity and constant in keeping up the fire of the sanctuary (Lev. 6, 12), without ever losing sight for a moment of that same object. which I attended to with all the powers of my soul and all my faculties. Although the distance between thy conduct, that of a mere wormlet, and that which I propose for thy imitation is great, and although thou canst not enjoy the supreme Good so unreservedly as I, nor live in the same condition as I; yet, since I instruct thee and show thee what I did to assimilate myself to my most holy Son, thou canst imitate me according to thy strength using my doings as a mirror. I saw Him in the mirror of his humanity, thou in my soul and person. If the Almighty calls and invites all men to the highest perfection by following Him, consider what thou art obliged to do, since thou hast been drawn toward the Most High by such a generous and powerful influence of his right hand (Matth. 11, 28; Cant. I, 3).

CHAPTER XIX

MOST HOLY MARY AND JOSEPH DEPART WITH THE INFANT JESUS, IN ORDER TO FULFILL THE LAW, BY PRESENTING HIM IN THE TEMPLE OF JERUSALEM

Already the forty days after the birth of a son, during which a woman, according to the law, was considered unclean and during which she was obliged to continue her purification for her re-admittance into the temple, were coming to a close (Lev. 22, 4). In order to comply with this law and satisfy another obligation contained in Exodus, chapter thirteenth, which demanded the sanctification and presentation to the Lord of all the firstborn sons, the Mother of all purity prepared to go to Jerusalem, where She was to appear in the temple with her Son as the Onlybegotten of the eternal Father and purify Herself according to the custom of other women. She had no doubts about complying with that part of the law, which applied to Herself in common with other mothers. Not that She was ignorant of her innocence and purity; for, ever since the incarnation of the Word, She knew of her exemption from actual sin and from the stain of original sin. Nor was She ignorant of the fact that She had conceived by the Holy Ghost, and brought forth without labor, remaining a virgin more pure than the sun (Luke 1, 15). Yet She hesitated not to subject Herself to the common law; on the contrary, in the ardent longing of her heart after humiliation and annihilation to the dust, She desired to do this of her own free will.

586. In regard to the presentation of her most holy Son there was some occasion for the same doubt as in regard to the Circumcision, for She knew Him to be the true God, superior to the laws, which He himself had made. But She was informed of the will of the Lord by divine light and by the interior acts of the most holy soul of the incarnate Word; for She saw his desire of sacrificing Himself and offering Himself as a living Victim (Eph. 5, 2) to the eternal Father, in thanksgiving for having formed his most pure body and created his most holy soul; for having destined Him as an acceptable sacrifice for the human race and for the welfare of mortals. These acts of the most sacred humanity of the Word were continual, conforming Himself to the divine will not only in so far as He was already beatified, but also in so far as He was still a wayfarer upon earth and our Redeemer. Yet, in addition to these interior acts and in obedience to the law, He wished to be offered to the eternal Father in the temple where all adored and magnified Him, as in a house of prayer, expiation and sacrifice (Deut. 12, 5).

587. The great Lady conferred about the journey with her husband, and, having resolved to be in Jerusalem on the very day appointed by the law and having made the necessary preparations, they took leave of the good woman, who had so devotedly entertained them. Although this woman was left in ignorance of the divine mysteries connected with her Guests, she was filled with the blessings of heaven, which brought her abundant fruit. Mary and Joseph betook themselves to the cave of the Nativity, not wishing to begin their journey without once more venerating that sanctuary so humble and yet so rich in happiness, though at that time this was yet unknown to the world. The Mother handed the Child Jesus to saint Joseph in order to prostrate Herself and worship the earth which had been witness to such venerable mysteries. Having done this with incomparable devotion and tenderness, She said to her husband: "My master, give me thy benediction for this journey, as thou art wont to do at departing from home. I beseech thee also to allow me to perform this journey on foot and unshod; since I am to bear in my arms the Victim, which is to be offered to the eternal Father. This is a mysterious work and as far as it is possible, I should wish to perform it with due reverence and ceremony." Our Queen was accustomed, for the sake of modesty, to wear shoes, which covered her feet and served as a sort of stocking. They were made of a certain plant used by the poor and something like hemp or mallow, dried and woven into a coarse and strong texture, which, though poor, was yet cleanly and appropriate.

588. Saint Joseph told Her to arise, for She was kneeling before him, and said: "May the Most High Son of the eternal Father, whom I hold in my arms, give Thee his blessing. As for the rest it is well and good, that Thou journey afoot in bringing Him to Jerusalem. But Thou must not go barefoot, because the weather does not permit it; and thy desire will be accepted by the Lord instead of the deed." Thus saint Joseph, in order not to deprive most holy Mary of the joy of humiliation and obedience, made use of his authority as husband, although with great reverence. And as saint Joseph only obeyed Her and humiliated and mortified himself in commanding Her, it happened that both of them exercised humility and obedience reciprocally. That he refused Her permission to go barefoot to Jerusalem was occasioned by his apprehensions, lest the cold should injure her health; for he did not know the wonderful qualities and composition of her virginal and perfect body, nor the other privileges, conferred upon Her by the divine right hand. The obedient Queen made no reply to the orders of her husband and obeyed his wish not to go unshod. In order to again receive in her arms the Infant Jesus She prostrated Herself on the earth, thanking Him and adoring Him for the blessings, which He had wrought for them and for the whole human race in that cave. She besought his Majesty, that this sanctuary be held in esteem and reverence by the Catholics and that it remain in their possession; and She again placed it in charge of the holy angel, who had been set as its guardian. She covered Herself with a cloak for the journey and, receiving in Her arms Jesus, the Treasure of heaven, She pressed Him to her breast, tenderly shielding Him from the inclemency of the wintry weather.

589. They departed from the cave, asking the blessing of the infant God, which his Majesty gave them in a visible manner. Saint Joseph placed upon the ass the chest containing the clothes of the Infant and the gifts of the Kings destined for their temple-offering. Thus began the most solemn procession, which was ever held from Bethlehem to the temple in Jerusalem; for in company with the Prince of the eternities, Jesus, the Queen, his Mother, and saint Joseph, her spouse, journeyed the ten thousand angels, that had assisted at these mysteries, and the other legions, that had brought from heaven the sweet and holy name of Jesus at the Circumcision (No. 523). All these heavenly courtiers passed along in visible human forms, so beautiful and shining, that in comparison with them, all that is delightful or precious in the world, is less than dirt or mud compared to the finest and purest gold; and in their splendor they obliterated the sun in its brightest light and would have turned night into the brightest day. The heavenly Queen and saint Joseph rejoiced in their effulgence, while all of them together exalted these mysteries by new canticles of praise in honor of the divine Child about to be presented in the temple. In this fashion they journeyed the two leagues from Bethlehem to Jerusalem.

590. On this occasion, not without divine dispensation, the weather was unusually severe, so that, without regard for the tender Child, its Creator, the cold and sleety blasts pierced to his shivering limbs and caused the divine Infant to weep as it rested in the arms of his loving Mother, being however moved thereto more by his compassion and love for men than by the effects of the inclemency of the weather upon his body. The mighty Empress turned to the winds and elements and as Mistress of creation reprehended them with indignation, that they should thus persecute their Maker. She commanded them to moderate their rigor toward the Child but not toward Her. The elements obeyed the commands of their true and rightful Mistress: the cold blasts were changed into a soft and balmy air for the Infant, without diminishing their inclemency toward the Mother; thus She herself felt it, but not her Infant, as on other occasions already mentioned and yet to be mentioned. She addressed also sin, which She had not contracted, and said: "0 sin, how most disorderly and inhuman art thou, since, in order to satisfy for thee, the Creator of all things is afflicted by the very creatures, which He has made and preserves in being! Thou art a terrible and horrible monster, offensive to God and destructive of creatures; thou turnest them into abominations and deprivest them of their greatest happiness, that of being friends of God. O children of men, how long will you be so heavy-hearted as to love vanity and deceit? Be not so ungrateful toward the Most High and so cruel to yourselves. Open your eyes and recognize your dangers. Do not despise the precepts of your eternal Father, and do not forget the teachings of your Mother, who has brought you forth by charity; for since the Onlybegotten of the Father has assumed flesh in my womb, He has made me the Mother of all creation. As such I love you and if it were possible and according to the will of the Most High, that I suffer all the punishments visited upon you from the time of Adam until now, I would accept them with pleasure."

591. During the journey of our Lady with the infant God, it happened in Jerusalem that Simeon, the highpriest, was enlightened by the Holy Ghost concerning the coming of the incarnate Word and his presentation in the temple on the arms of his Mother. The same revelation was given to the holy widow Anne, and she was also informed of the poverty and suffering of saint Joseph and the most pure Lady on their way to Jerusalem. These two holy persons, immediately conferring with each other about their revelations and enlightenments, called the chief procurator of the temporal affairs of the temple, and, describing to him the signs, whereby he should recognize the holy Travelers, they ordered him to proceed to the gate leading out to Bethlehem and receive them into his house with all benevolence and hospitality. This the procurator did and thus the Queen and her spouse were much relieved, since they had been anxious about finding a proper lodging for the divine Infant. Leaving Them well provided in his house, the fortunate host returned in order to report to the high priest.

592. On that evening, before they retired, most holy Mary and Joseph conferred with each other about what they were to do. The most prudent Lady reminded him that it was better to bring the gifts of the Kings on that same evening to the temple in order to be able to make the offering in silence and without noisy demonstration, as was proper with all donations and sacrifices, and that on the way he might procure the two turtledoves, which on the next day were to be the public offering for the Infant Jesus. Saint Joseph complied with her request. As a stranger and one little known he gave the myrrh, incense and gold to the one who usually received such gifts for the temple, but saint Joseph took care not to reveal himself to anyone as the donor of these great presents. Although he could have bought the lamb, which the rich usually offered for their first-born, he chose not to do so; because the humble and poor apparel of the Mother and the Child as well as of the husband, would not have agreed with a public offering as valuable as that of the rich (Matth. 8, 20). In no particular did the Mother of wisdom deem it befitting to depart from poverty and humility, even under the cover of a pious and honorable intention. For in all things was She the Teacher of perfection, and her most holy Son, that of holy poverty, in which He was born, lived and died.

593. Simeon, as saint Luke tells us, was a just and god-fearing man and was hoping in the consolation of Israel (Luke 2, 24) ; the Holy Ghost, who dwelt in him, had revealed to him, that he should not taste death until he had seen the Christ, the Lord. Moved by the holy Spirit he came to the temple; for in that night, besides the revelations he had already received, he was again divinely enlightened and made to understand more clearly the mysteries of the Incarnation and Redemption of man, the fulfillment of the prophecies of Isaias, that a Virgin should conceive and bear a Son and that from the root of Jesse a flower should blossom, namely Christ (Is. 7, 14); likewise all the rest contained in these and other prophecies. He received a clear understanding of the hypostatic union of the two natures in the person of the Word, and of the mysteries of the passion and death of the Redeemer. Thus instructed in these two high things, saint Simeon was lifted up and inflamed with the desire of seeing the Redeemer of the world. On the following day then, as soon as he had received notice that Christ was coming to present Himself in the temple to the Father, he was carried in spirit to the temple, for so great is the force of divine enlightenment. Whereupon succeeded that, which I shall relate in the following chapter. Also the holy matron Anne was favored with a revelation during the same night concerning many of these mysteries and great was the joy of her spirit on that account; for, as I have said in the first part of this history, she had been the teacher of our Queen, during her stay in the temple. The Evangelist tells us that She never left the temple-grounds serving in it day and night in prayer and fasting (Luke I, 27); that she was a prophetess, daughter of Samuel, of the tribe of Aser. She had lived seven years with her husband and was now eighty years old. As will be seen, she spoke prophetically of the Child's future.

INSTRUCTION WHICH THE QUEEN OF HEAVEN GAVE ME

My daughter, one of the misfortunes, which deprive souls of happiness, or at least diminish it, is that they content themselves with performing good works negligently or without fervor, as if they were engaged in things unimportant or merely accidental. On account of this ignorance and meanness of heart few of them arrive at an intimate friendship of God, which they can attain only by fervent love. This is called fervent precisely because of its similarity to boiling water. For just as water is made to boil and foam by the fire, so the soul, by the sweet violence of the divine conflagration of love, is raised above itself and above all created things as well as above its own doings. In loving, it is more and more inflamed, and from this very love springs an unquenchable affection, which makes the soul despise and forget all earthly things while at the same time it becomes dissatisfied with all temporal goodness. And as the human heart, when it does not attain what it dearly loves (if that attainment is possible) is inflamed with ever greater desire of reaching it by other means; therefore, the loving soul, finds ever new things to strive after for the sake of the Beloved and all service will seem to it but little. Thus it will pass from good will to a perfect will, and from this to what will please the Lord still more, until it arrives at the most intimate union with Him and at a perfect conformation with the will of God.

595. Hence thou wilt understand, my dearest, why I desired to go barefooted to the temple, carrying at the same time my most holy Son in order to present Him there; and why I also wished to comply with the law of the purification; for, urged on by my love, which incessantly demanded what was most perfect and agreeable to the Lord, I sought the fullness of perfection in all my doings and it was precisely this anxiety, which created in me such a desire of excellence in all my works. Labor to imitate me with all diligence in all that I did; for I assure thee, my dear, that it is this exercise of thy love, which the Most High is desiring and expecting of thee, and, as is mentioned by the spouse in the Canticles (Cant. 2, 9), He is watching thee so close at hand, that not more than a slight screen intervenes between the soul and its vision of the Lord. Enamoured and drawn onward He approaches closely to those souls, who thus love and serve Him in all things, while He withdraws from the lukewarm and negligent ones, or deals with them only according to the general rules of his divine Providence. Do thou aspire continually to the most pure and perfect in the practice of virtues and study and invent new schemes and projects of love; so that all the forces of thy interior and exterior faculties continue to be zealously occupied in what is most exalted and excellent in the service of the Lord. At the same time mention all these affections to thy spiritual father and subject them to the obedience and advice of thy counselor, following his instructions: for this will always be the most preferable and secure way.

CHAPTER XX

THE PRESENTATION OF THE INFANT JESUS IN THE TEMPLE AND WHAT HAPPENED ON THAT OCCASION

The sacred humanity of Christ belonged to the eternal Father not only because it was created like other beings, but it was his special property by virtue of the hypostatic union with the person of the Word, for this person of the Word, being his Onlybegotten Son, was engendered of his substance, true God of true God. Nevertheless the eternal Father had decreed, that his Son should be presented to Him in the temple in mysterious compliance with the law, of which Christ our Lord was the end (Rom. 10, 4). It was established for no other purpose than that the just men of the old Testament should perpetually sanctify and offer to the Lord their first-born sons, in the hope that one thus presented might prove to be the Son of God and a Child of the Mother of the expected Messias (Exod. 13, 2). According to our way of thinking his Majesty acted like men, who are apt to repeat and enjoy over and over again a thing which has caused them enjoyment. For although the Father understood and knew all things in his infinite wisdom, He sought pleasure in the offering of the incarnate Word, which by so many titles already belonged to Him.

597. This will of the eternal Father, which was conformable to that of his Son in so far as He was God, was known to the Mother of life and of the human nature of the Word; for She saw that all his interior actions were in unison with the will of his eternal Father. Full of this holy science the great Princess passed the night before his presentation in the temple in divine colloquies. Speaking to the Father She said: "My Lord and God most high, Father of my Lord, a festive day for heaven and earth will be that, in which I shall bring and offer to Thee in thy holy temple the living Host, which is at the same time the Treasure of thy Divinity. Rich, O my Lord and God, is this oblation; and Thou canst well pour forth, in return for it, thy mercies upon the human race: pardoning the sinners, that have turned from the straight path, consoling the afflicted, helping the needy, enriching the poor, succoring the weak, enlightening the blind, and meeting those who have strayed away. This is, my Lord, what I ask of thee in offering to Thee thy Onlybegotten, who, by thy merciful condescension is also my Son. If Thou hast given Him to me as a God, I return Him to Thee as God and man; his value is infinite, and what I ask of Thee is much less. In opulence do I return to thy holy temple, from which I departed poor; and my soul shall magnify Thee forever, because thy divine right hand has shown itself toward me so liberal and powerful."

598. On the next morning, the Sun of heaven being now ready to issue from its purest dawning, the Virgin Mary, on whose arms He reclined, and being about to rise up in full view of the world, the heavenly Lady, having provided the turtle-dove and two candles, wrapped Him in swaddling-clothes and betook Herself with saint Joseph from their lodging to the temple. The holy angels, who had come with them from Bethlehem, again formed in procession in corporeal and most beautiful forms, just as has been said concerning the journey of the preceding day. On this occasion however the holy spirits added many other hymns of the sweetest and most entrancing harmony in honor of the infant God, which were heard only by the most pure Mary. Besides the ten thousand, who had formed the procession on the previous day, innumerable others descended from heaven, who, accompanied by those that bore the shields of the holy name of Jesus, formed the guard of honor of the incarnate Word on the occasion of his presentation. These however were not in corporeal shapes and only the heavenly Princess perceived their presence. Having arrived at the temple-gate, the most blessed Mother was filled with new and exalted sentiments of devotion. Joining the other women, She bowed and knelt to adore the Lord in spirit and in truth in his holy temple and She presented Herself before the exalted Majesty of God with his Son upon her arms (John 4, 23). Immediately She was immersed in an intellectual vision of the most holy Trinity and She heard a voice issuing from the eternal Father, saying: "This is my beloved Son, in whom I am well pleased" (Matth. 27, 20). Saint Joseph, the most fortunate of men, felt at the same time a new sweetness of the Holy Ghost, which filled him with joy and divine light.

599. The holy high-priest Simeon, moved by the Holy Ghost as explained in the preceding chapter, also entered the temple at that time (Luke 2, 27). Approaching the place where the Queen stood with the Infant Jesus in her arms, he saw both Mother and Child enveloped in splendor and glory. The prophetess Anne, who, as the Evangelist says, had come at the same hour, also saw Mary and her Infant surrounded by this wonderful light. In the joy of their spirit both of them approached the Queen of heaven, and the priest received the Infant Jesus from her arms upon his hands. Raising up his eyes to heaven he offered Him up to the eternal Father, pronouncing at the same time these words so full of mysteries: "Now dost thou dismiss thy servant, O Lord, according to thy Word in peace. Because my eyes have seen thy salvation, which thou hast prepared before the face of all peoples: a light for the revelation of the gentiles, and the glory of thy people Israel" (Luke 2, 29). It was as if He had said: "Now, Lord, thou wilt release me from the bondage of this mortal body and let me go free and in peace; for until now have I been detained in it by the hope of seeing thy promises fulfilled and by the desire of seeing thy Onlybegotten made man. Now that my eyes have seen thy salvation, the Onlybegotten made man, joined to our nature in order to give it eternal welfare according to the intention and eternal decree of thy infinite wisdom and mercy, I shall enjoy true and secure peace. Now, O Lord, Thou hast prepared and placed before all mortals thy divine light that it may shine upon the world and that all who wish may enjoy it throughout the universe and derive therefrom guidance and salvation. For this is the light which is revealed to the gentiles for the glory of thy chosen people of Israel" (John I, 9, 32).

600. Most holy Mary and saint Joseph heard this canticle of Simeon, wondering at the exalted revelation it contained. The Evangelist calls them in this place the parents of the divine Infant, for such they were in the estimation of the people who were present at this event. Simeon, addressing himself to the most holy Mother of the Infant Jesus, then added: "Behold this Child is set for the fall and for the resurrection of many in Israel, and for a sign which shall be contradicted. And thy own soul a sword shall pierce, that out of many hearts thoughts may be revealed." Thus saint Simeon; and being a priest he gave his blessing to the happy parents of the Child. Then also the prophetess Anne acknowledged the incarnate Word, and full of the Holy Ghost, she spoke of the mysteries of the Messias to many, who were expecting the redemption of Israel. By these two holy old people public testimony of the coming of the Redeemer was given to the world.

601. At the moment when the priest Simeon mentioned the sword and the sign of contradiction, which were prophetical of the passion and death of the Lord, the Child bowed its head. Thereby, and by many interior acts of obedience, Jesus ratified the prophecy of the priest and accepted it as the sentence of the eternal Father pronounced by his minister. All this the loving Mother noticed and understood; She presently began to feel the sorrow predicted by Simeon and thus in advance was She wounded by the sword, of which She had thus been warned. As in a mirror her spirit was made to see all the mysteries included in this prophecy; how her most holy Son was to be the stone of stumbling, the perdition of the unbelievers, and the salvation of the faithful; the fall of the synagogue and the establishment of the Church among the heathens; She foresaw the triumph to be gained over the devils and over death, but also that a great price was to be paid for it, namely the frightful agony and death of the Cross (Colos, 2, 15). She foresaw the boundless opposition and contradiction, which the Lord Jesus was to sustain both personally and in his Church (John 15, 20). At the same time She also saw the glory and excellence of the predestined souls. Most holy Mary knew it all and in the joy and sorrow of her most pure soul, excited by the prophecies of Simeon and these hidden mysteries, She performed heroic acts of virtue. All these sayings and happenings were indelibly impressed upon her memory and of all that She understood and experienced. She forgot not the least iota.  At all times She looked upon her most holy Son with such a living sorrow, as we, mere human creatures with hearts so full of ingratitude, shall never be able to feel. The holy spouse saint Joseph was by these prophecies also made to see many of the mysteries of the Redemption and of the labors and sufferings of Jesus. But the Lord did not reveal them to him so copiously and openly as they were perceived and understood by his heavenly spouse; for in him these revelations were to serve a different purpose, and besides, saint Joseph was not to be an eye-witness of them during his mortal life.

602. The ceremony of the presentation thus being over, the great Lady kissed the hand of the priest and again asked his blessing. The same She did also to Anne, her former teacher; for her dignity as Mother of God, the highest possible to angels or men, did not prevent Her from these acts of deepest humility. Then, in the company of saint Joseph, her spouse, and of the fourteen thousand angels in procession, She returned with the divine Infant to her lodging. They remained, as I shall relate farther on, for some days in Jerusalem, in order to satisfy their devotion and during that time She spoke a few times with the priest about the mysteries of the Redemption and of the prophecies above mentioned. Although the words of the most prudent Virgin Mother were few, measured and reserved, they were also so weighty and full of wisdom, that they filled the priest with wonder and excited in him the most exalted and the sweetest sentiments of joy in his soul. The same happened also to the prophetess Anne. Both of them died in the Lord shortly afterwards. The holy Family lodged at the expense of Simeon. During these days the Queen frequented the temple and in it She was visited with many favors and consolations in recompense for the sorrow caused by the prophecies of the priest. In order to heighten their sweetness her most holy Son spoke to Her on one of these days saying: "My dearest Mother and my Dove, dry up thy tears and let thy purest heart be expanded; since it is the will of my Father, that I accept the death of the Cross. I desire that Thou be my companion in my labors and sufferings; I long to undergo them for the souls, who are the works of my hands (Ephes, 2, 10), made according to my image and likeness, in order to make them partakers of my reign and of eternal life in triumph over my enemies (Coloss. 2, 15). This is what Thou thyself dost wish in union with Me." The Mother answered: "O my sweetest Love and Son of my womb, if my accompanying Thee shall include not only the privilege of witnessing and pitying thy sufferings, but also of dying with Thee, so much the greater will be my relief; for it will be a greater suffering for me to live, while seeing Thee die." In these exercises of love and compassion She passed some days, until saint Joseph was advised to flee into Egypt, as I shall relate in the following chapter.

INSTRUCTION WHICH THE MOST HOLY QUEEN MARY GAVE ME

My daughter, the doctrine and example contained in the foregoing chapter will teach thee to strive after the constancy and expansion of heart, by which thou mayest prepare thyself to accept blessings and adversity, the sweet and the bitter with equanimity. O dearest soul! How narrow and unwilling is the human heart toward that which is contrary and distasteful to its earthly inclinations! How it chafes in labors! How impatiently it meets them! How insufferable it deems all that is contrary to its desires! How persistently it forgets, that its Teacher and Master has first accepted sufferings, and has honored and sanctified them in his own Person! It is a great shame, yea a great boldness, on the part of the faithful, that they should abhor suffering, even after my most holy Son did suffer for them and when so many of the just before his Death were led to embrace the cross solely by the hope that Christ would once suffer upon it, although they would never live to see it. And if this want of correspondence is so base in others, consider well, my dearest, how vile it would be in thee, who art so anxious to obtain the grace and the friendship of the Most High; who desirest to merit the name of a spouse and friend of God, who wishest to belong entirely to Him and that He belong entirely to thee, who wishest to be my disciple and that I be thy Teacher, who aspirest to follow and imitate me, as a faithful daughter her mother (Matth. 7, 21). All this must not result in mere sentiment and in empty words, or oft-repeated exclamations of: Lord, Lord; and, when the occasion of tasting the chalice and the cross of suffering is at hand, thou must not turn away in sorrow and affliction from the sufferings, by which the sincerity of a loving and affectionate heart is to be tried.

604. All this would be denying in your actions, what you profess in your words, and it would be a swerving from the path of eternal life: for thou canst not follow Christ, if thou refusest to embrace the cross and rejoice in it, nor shalt thou find me by any other way (Matth. 8, 34). If creatures fail thee, if temptation or trouble assail thee, if the sorrows of death encompass thee (Ps. 17, 5), thou must in no wise be disturbed or disheartened; since nothing displeases my most holy Son or me more than placing a hindrance or misapplying the grace given by Him for thy defense. By misusing it and receiving it in vain, thou yieldest great victory to the demon, who glories much in having disturbed or subjected any soul that calls itself a disciple of Christ and of me; and having once brought thee to default in small things, he will soon oppress thee in greater ones. Confide then in the protection of the Most High and press onward trusting in me. Full of this trust, whenever tribulation comes over thee, fervently exclaim: "The Lord is my light and my salvation, whom shall I fear? (Psalm 26, 1). He is my Helper, why should I hesitate? I have a Mother, a Queen and Mistress, who will assist me and take care of me in my affliction."

605. In this security seek to preserve interior peace and keep forever in thy view my works and my footsteps for thy imitation. Remember the sorrow, which pierced my heart at the prophecies of Simeon, and how I remained in peace and tranquillity, without any sign of disturbance, although my heart and soul were transfixed by a sword of pain. In every event I sought motives for glorifying and adoring his admirable wisdom. If the transitory labors and sufferings are accepted with joy and with serenity of heart, they spiritualize the creature, they elevate it and furnish it with a divine insight; by which the soul begins to esteem affliction at its proper value and soon finds consolation and the blessings of mortification and of freedom from disorderly passions. This is the teaching of the school of the Redeemer, hidden from those living in Babylon and from those who love vanity (Matth. 11,25). I wish also that thou imitate me in respecting the priests and ministers of the Lord, who in the new law hold a much higher dignity than in the old, since the divine Word has now united Itself with human nature and become the eternal High-Priest according to the order of Melchisedech (Ps. 109,4). Listen to their words and instructions, as God requires, whose place they take. Consider the power and authority given them in the Gospels, where it is said: "Who hears you, hears Me; who obeys you obeys Me" (Luke 10, 16). Strive after the perfection they teach thee. Ponder and meditate without intermission upon that, which my most holy Son suffered, so that thy soul be a participant in his sorrows. Let the pious memory of his sufferings engender in thee such a disgust and abhorrence of all earthly pleasures that thou despise and forget all that is visible, and instead, follow the Author of eternal life.

CHAPTER XXI

THE LORD PREPARES THE MOST HOLY MARY FOR THE PLIGHT INTO EGYPT; THE ANGEL SPEAKS TO
SAINT JOSEPH; AND OTHER MATTERS CONNECTED THEREWITH

When the most holy Mary and glorious saint Joseph returned from the presentation of the Infant Jesus in the temple, they concluded to stay in Jerusalem for nine days in order to be able each day to visit the temple and repeat the offering of the sacred Victim, their divine Son, thus rendering fitting thanks for the immense blessing for which they had been singled out from among all men. The heavenly Lady had a special veneration for this number in memory of the nine days, during which She had been prepared and adorned by God for the incarnation of the Word, as I have related in the first ten chapters of this second part; also in memory of the nine months, during which She had borne Jesus in her virginal womb. In honor of these events She wished to make this novena with her divine Child, presenting Him that many times to the eternal Father as an acceptable offering for her lofty purposes. They began the devotions of the novena every day before the third hour, praying in the temple until nightfall. They chose the most obscure and retired place, meriting thereby the invitation of the master of the banquet in the Gospel: "Friend, go up higher" (Luke 14, 10). This invitation was given to Her, on one of those days, when She was pouring out her spirit in the presence of the eternal Father in the following words:

607. "Highest King, Lord and Creator of all that has being, here in thy presence lies the useless dust and ashes, which thy ineffable condescension has favored with grace such as it neither knew, nor ever could know, how to merit I find myself, O Lord, forced onward by the impetuous flood of thy blessings to give Thee thanks. But what return can she offer, who, being nothing, has received her existence and her life from Thee, and who over and above was overwhelmed by such incomparable mercies and blessings of thy Divinity? What thanks can she render in acknowledgment of thy immense bounty? What reverence worthy of thy Majesty? What gift to thy infinite Deity, since She is only a creature? My soul, my being, and my faculties, all have I received and continue to receive from thy hands. A thousand times do I offer it in sacrifice to thy glory. I acknowledge my indebtedness, not only for having given me all this. but for the love with which Thou hast given it, and because among all creatures, thy infinite bounty has preserved me from the contagion of sin and has chosen me to give human form to thy Onlybegotten Son, to bear Him in my womb and at my breast, though I am only a daughter of Adam and made of lowly and earthly matter. I perceive thy ineffable condescension toward me, O Lord, and in gratitude for it my heart fails and my life is spent in affections of divine love, having nothing else to repay all the favors of thy right hand conferred upon thy handmaid. But now my heart is revived and rejoices in possessing a gift worthy of thy greatness, since I can offer Thee Him, who is one in substance with Thee, equal in majesty, and perfection of attributes, the Onlybegotten of thy intellect, the image of thy being, the fullness of thy own pleasure, thy only and most beloved Son. This, eternal Father and Most High God, is the gift, which I offer, the Victim which I bring Thee, and this I am sure Thou wilt receive. Having received Him as God, I return Him to Thee God and man. Neither I nor any other creature, O Lord, can ever offer Thee a greater gift, nor can thy Majesty ever demand one more precious. It is so valuable, that it will suffice to repay Thee for what I have received. In his name and in mine I offer and present Him to Thee. I am the Mother of thy Onlybegotten, having given Him human flesh, I have made Him the Brother of mortals, and as He wishes to be their Redeemer and Teacher, it behooves me to be their advocate, to assume their cause and claim assistance for them. Therefore, Father of my Onlybegotten, God of mercies, I offer Him to Thee from all my heart; with Him and because of Him I beg Thee to pardon sinners, to pour out upon the human race thy mercies of old and to open new fountains for the renewal of thy wonders (Eccli, 38, 6). This is the Lion of Juda become a Lamb, which takes away the sins of the world (Apoc. 5, 5). He is the treasure of thy Divinity."

608. Such prayers and petitions the Mother of piety offered up in the first days of her novena in the temple. To all of them the eternal Father responded, accepting the offering of his Onlybegotten as a pleasing sacrifice, being more and more enamored with the purity of his only and chosen Daughter and looking upon her sanctity with benign pleasure. As an answer to her petitions He conceded to Her new and great privileges, among which was also this one, that, as long as the world should last. She should obtain all that She would ever ask for her clients; that the greatest sinners, if they availed themselves of her intercession, should find salvation; that in the new Church and law of the Gospel She should be the CoOperatrix and Teacher of salvation with Christ her most holy Son. This was to be her privilege especially after his Ascension into heaven, when She should remain, as Queen of the universe, as the representative and instrument of the divine power on earth. This I will show more particularly in the third part of this history. Many other favors and mysteries the Most High confirmed upon the heavenly Mother in answer to her prayers. They, however, are beyond the reach of spoken language, and cannot be described by my short and limited terms.

609. In the course of these manifestations, on the fifth day of the novena after the presentation and purification, while the heavenly Lady was in the temple with the Infant on her arms, the Deity revealed Itself to Her, although not intuitively, and She was wholly raised and filled by the Spirit. It is true, that this had been done to Her before; but as God's power and treasures are infinite, He never gives so much as not to be able to give still more to the creatures. In this abstractive vision the Most High visited anew his only Spouse, wishing to prepare Her for the labors, that were awaiting Her. Speaking to Her, He comforted Her saying: "My Spouse and my Dove, thy wishes and intentions are pleasing in my eyes and I delight in them always. But Thou canst not finish the nine days' devotion, which Thou hast begun, for I have in store for Thee other exercises of Thy love. In order to save the life of thy Son and raise Him up, Thou must leave thy home and thy country, flee with Him and thy spouse Joseph into Egypt, where Thou art to remain until I shall ordain otherwise: for Herod is seeking the life of the Child. The journey is long, most laborious and most fatiguing; do thou suffer it all for my sake; for I am, and always will be, with Thee,"

610. Any other faith and virtue might have been disturbed (as the incredulous really have been) to see the powerful God fleeing from a miserable earthly being, and that He should do so in order to save his life, as if He, being both God and man, could be affected by the fear of death. But the most prudent and obedient Mother advanced no objection or doubt: She was not in the least disturbed or moved by this unlooked for order. Answering, She said: "My Lord and Master, behold thy servant with a heart prepared to die for thy love if necessary. Dispose of me according to thy will. This only do I ask of thy immense goodness, that, overlooking my want of merit and gratitude, Thou permit not my Son and Lord to suffer, and that Thou turn all pains and labor upon me, who am obliged to suffer them." The Lord referred Her to saint Joseph, bidding Her to follow his directions in all things concerning the journey. Therewith She issued from her vision, which She had enjoyed without losing the use of her exterior senses and while holding in her arms the Infant Jesus. She had been raised up in this vision only as to the superior part of her soul; but from it flowed other gifts, which spiritualized her senses and testified to Her that her soul was living more in its love than in the earthly habitation of her body.

611. On account of the incomparable love, which the Queen bore toward her most holy Son, her maternal and compassionate heart was somewhat harrowed at the thought of the labors which She foresaw in the vision impending upon the infant God. Shedding many tears, She left the temple to go to her lodging-place, without manifesting to her spouse the cause of her sorrow. Saint Joseph therefore thought that She grieved on account of the prophecy of Simeon. As the most faithful Joseph loved Her so much, and as he was of a kind and solicitous disposition, he was troubled to see his Spouse so tearful and afflicted, and that She should not manifest to him the cause of this new affliction, This disturbance of his soul was one of the reasons why the holy angels spoke to him in sleep, as I have related above, when speaking of the pregnancy of the Queen. For in the same night, while saint Joseph was asleep, the angel of the Lord appeared to him, and spoke to him as recorded by saint Matthew: "Arise, take the Child and its Mother and flee into Egypt; there shalt thou remain until I shall return to give thee other advice; for Herod is seeking after the Child in order to take away its life." Immediately the holy spouse arose full of solicitude and sorrow, foreseeing also that of his most loving Spouse. Entering upon her retirement, he said: "My Lady, God wills that we should be afflicted; for his holy angel has announced to me the pleasure and the decree of the Almighty, that we arise and flee with the Child into Egypt, because Herod is seeking to take away its life. Encourage thyself, my Lady, to bear the labors of this journey and tell me what I can do for thy comfort, since I hold my life and being at the service of thy Child and of Thee."

612. "My husband and my master," answered the Queen, "if we have received from the hands of the Most High such great blessings of grace, it is meet that we joyfully accept temporal afflictions (Job 2, 13). We bear with us the Creator of heaven and earth; if He has placed us so near to Him, what arms shall be able to harm us, even if it be the arm of Herod? Wherever we carry with us all our Good, the highest treasure of heaven, our Lord, our guide and true light, there can be no desert; but He is our rest, our portion, and our country. All these goods we possess in having his company; let us proceed to fulfill his will." Then most holy Mary and Joseph approached the crib where the Infant Jesus lay; and where He, not by chance, slept at that time. The heavenly Mother uncovered Him without awakening Him; for He awaited those tender and sorrowful words of his Beloved: "Flyaway, O my Beloved, and be like the roe and the young hart upon the mountains of aromatical spices. Come, my beloved, let us go forth into the field, let us ride in the villages" (Cant. 8, 14; 7, 11). And the tender Mother added: "Sweetest Love, meekest Lamb, thy power is not limited by that of earthly kings; but Thou wishest, in thy exalted wisdom, to hide it for love of men. Who among mortals can think of taking away thy life, O my God? Is it not in thy power to annihilate all life? Since Thou givest life to all, why should men take away thine? (John 10, 10). Since Thou visited them in order to give them eternal life, why should they wish to give Thee death? But who shall comprehend the secrets of thy Providence? (Rom. 11, 34). Allow me, then, O Lord and light of my soul, to awaken Thee; for when thou sleepest thy heart is awake."

613. Some such sentiments were also expressed by saint Joseph. Then the heavenly Mother, falling upon her knees, awakened the sweetest Infant, and took Him in her arms, Jesus, in order to move Her to greater tenderness and in order to show Himself as true man, wept a little. O wonders of the Most High in things according to our judgments so small!  Yet He was soon again quieted; and when the most holy Mother and saint Joseph asked his blessing He gave it them in visible manner. Gathering their poor clothing into the casket and loading it on the beast of burden which they had brought from Nazareth, they departed shortly after midnight, and hastened without delay on their journey to Egypt, as I will relate in the following chapter.

614. I will here add what I have been made to understand as to the concordance of the two Gospels of saint Matthew and saint Luke in regard to this event For, since all of them wrote under guidance and light of the Holy Ghost, each of them knew what the other three had written, and what they had omitted to say in their Gospels. Hence it happened that according to divine predisposition some of the happenings of the life of Christ and of the Gospel were described by all four of the Evangelists, while again some other things mentioned by one were omitted by the others. Saint Matthew describes the adoration of the Kings and the flight into Egypt, while these events were not mentioned by saint Luke. He again describes the Circumcision, Presentation and Purification, which are omitted by saint Matthew. Thus saint Matthew, after referring to the departure of the Magi, immediately, without speaking of the Presentation, relates that the angel appeared to saint Joseph commanding him to flee into Egypt; but it does not follow therefrom that the Child had not been presented before that time in the temple, for it is certain that this was done after the departure of the Kings and before the flight into Egypt, as is narrated by saint Luke. Thus, likewise, although saint Luke, after describing the Presentation and Purification, immediately mentions that the holy Family lived in Nazareth, we must not conclude that they had not before that time lived in Egypt he writes nothing of this flight into Egypt either before or after, because it had already been recorded by saint Matthew. And this flight took place immediately after the Presentation before most holy Mary and Joseph returned to Nazareth. As saint Luke had received no commission to write about this journey it was natural that, in continuing his history, he should mention the return to Nazareth immediately after the Presentation. To say that, having fulfilled what the law commanded, they returned to Galilee, was not to deny the flight into Egypt, but it was merely continuing the narrative without mentioning the flight from Herod. Even the very text of saint Luke intimates that the return to Nazareth happened after their sojourn in Egypt; for he says that the Child grew and increased in wisdom, and that grace was manifested in Him; which could not have been before He had passed the years of infancy. Hence it must have been after his return from Egypt, and at an age when the use of reason usually begins to show itself in children.

615. I was also given to understand how foolish it is in the infidels or incredulous to stumble against this cornerstone of Christ even in his infancy and to take offense at seeing Him flee to Egypt in order to defend Himself against Herod; as if this were on account of his weakness and not a mystery, and as if it had happened for no higher purpose than to defend his life against the cruelty of a wicked man. For the well-disposed souls the words of the Evangelist are amply sufficient: since he says it happened in order that the prophecy of Osea might be fulfilled, who prophesies in the name of the eternal Father: "And I called my Son out of Egypt" (Osee 11, 1). The ends which He had in view in sending Him there and in calling Him thence are most exalted and mysterious: of these I will say something anon. If not all of the doings of the incarnate Word are equally admirable and sacramental, yet no one with sane judgment can dispute or ignore the sweet providence of God in directing the secondary causes, while allowing full liberty to the human will (Eccli. 15, 14). For this reason, and not for want of power, He permits so many idolatries, heresies and other sins, which are not any smaller than that of Herod; for this reason He permitted the crime of Judas and all those which followed in the sufferings and crucifixion of Christ. Certainly He could have prevented all these sins and yet would not; not only because He wished to work our Redemption, but also in order that He might secure to man freedom of his will in all his actions. He was ready to give to men the helps and graces according to his divine Providence, whereby they could accomplish the good, if they would only use their free will to attain it in the same degree as they were using it to follow evil.

616. In this sweetness of his Providence He gives sinners time, hoping for their conversions, as in the case of Herod. If He would use his absolute power and perform great miracles for preventing the course of secondary causes, the order of nature would be confounded, and to a certain extent He would contradict Himself in his double role as Author of grace and as Author of nature. Therefore, miracles must happen but rarely, and on special occasions for particular reasons, or when some end is to be served. Therefore, God reserves them for the manifestations of his power at certain times. He makes Himself known as the Author of his works by bringing them into existence and preserving them independently of creatures. Neither must we wonder that He should consent to the death of the innocent children which Herod murdered; for it would not have been to their benefit to save them through a miracle, since by their death they were to gain eternal life together with an abundant reward, which vastly recompensed them for the loss of their temporal life. If they had been allowed to escape the sword and die a natural death, all would eventually not have been saved. The works of the Lord are just and holy in all particulars, although we do not always see the reasons why they are so; but we shall come to know them in the Lord when we shall see him face to face.

INSTRUCTION WHICH THE QUEEN OF HEAVEN,
MOST HOLY MARY, GAVE ME

My daughter, what thou must especially learn from this chapter is, that thou accustom thyself to humble thanksgiving for the benefits which thou receivest, since thou, among many generations, art so specially signalized by the riches of grace with which my Son and I visit thee without any merit of thine. I was wont to repeat many times this verse of David: "What shall I render to the Lord for all the things that he hath rendered to me?" (Ps. 115, 12). In such sentiments I humiliated myself to the dust, esteeming myself altogether useless among creatures. Therefore, if thou knowest what I did as Mother of God, consider what then is thy obligation, since thou must with so much truth confess thyself unworthy and undeserving of all thou receivest, and so poorly furnished for giving thanks and for making payment. Thou must supply thy insufficiency and thy misery by offering up to the eternal Father the living host of his onlybegotten Son, especially when thou receivest Him in the holy Sacrament and possessest Him within thee: for in this thou shouldst also imitate David, who, after asking the Lord what return he should make for all his benefits, answers: "I will take the chalice of salvation; and I will call upon the name of the Lord" (Ps, 115, 13). Thou must accept the salvation offered to thee and bring forth its fruits by the perfection of thy works, calling upon the name of the Lord, offering up his Onlybegotten. For He it is who gave the virtue of salvation, who merited it, who alone can be an adequate return for the blessings conferred upon the human race and upon thee especially. I have given Him human form in order that He might converse with men and become the property of each one. He conceals Himself under the appearances of bread and wine in order to accommodate Himself to the needs of each one, and that each one might consider Him as his personal property fit to offer to the eternal Father. In this way He furnishes to each one an oblation which no one could otherwise offer, and the Most High rests satisfied with it, since there is not anything more acceptable nor anything more precious in the possession of creatures.

618. In addition to this offering is the resignation with which souls embrace and bear with equanimity and patience the labors and difficulties of mortal life. My most holy Son and I were eminent Masters in the practice of this doctrine. My Son began to teach it from the moment in which He was conceived in my womb. For already then He began to suffer, and as soon as He was born into the world He and I were banished by Herod into a desert, and his sufferings continued until He died on the Cross. I also labored to the end of my life, as thou wilt be informed more and more in the writing of this history. Since, therefore, We suffered so much for creatures and for their salvation, I desire thee to imitate Us in this conformity to the divine will as being his spouse and my daughter. Suffer with a magnanimous heart, and labor to increase the possessions of thy Lord and Master, namely, souls, which are so precious in his sight and which He has purchased with his life-blood. Never shouldst thou fly from labors, difficulties, bitterness and sorrows, if by any of them thou canst gain a soul for the Lord, or if thou canst thereby induce it to leave the path of sin and enter the path of life. Let not the thought that thou art so useless and poor, or that thy desires and labor avail but little, discourage thee; since thou canst not know how the Lord will accept of them and in how far He shall consider Himself served thereby, At least thou shouldst wish to labor assiduously and eat no unearned bread in his house (Prov. 31, 27).

CHAPTER XXII

JESUS, MARY AND JOSEPH BEGIN THEIR JOURNEY TO EGYPT; ACCOMPANIED BY
THE ANGELIC SPIRITS, THEY ARRIVE AT THE CITY OF GAZA

Our heavenly Pilgrims left Jerusalem and entered upon their banishment while yet the silence and obscurity of night held sway. They were full of solicitude for the Pledge of heaven, which they carried with them into a strange and unknown land. Although faith and hope strengthened them (for in no other beings could these virtues be more firmly and securely established than in our Queen and her most faithful spouse), nevertheless the Lord afforded them occasion for anxiety. Their love for the Infant Jesus would naturally excite in them anxiety and suffering on an occasion like this. They knew not what would happen during such a long journey, nor when it should end, nor how they would fare in Egypt, where they would be entire strangers, nor what comfort or convenience they would find there for raising the Child, nor even how they would be able to ward off great sufferings from Him on the way to Egypt. Therefore the hearts of these holy Parents were filled with many misgivings and anxious thoughts when they parted with so much haste from their lodging-place; but their sorrow was much relieved when the ten thousand heavenly courtiers above mentioned again appeared to them in human forms and in their former splendor and beauty, and when they again changed the night into the brightest day for the holy Pilgrims. As they set forth from the portals of the city the holy angels humiliated themselves and adored the incarnate Word in the arms of the Virgin Mother. They also encouraged Her by again offering their homage and service, stating that it was the will of the Lord that they guide and accompany Her on the journey.

620. To the afflicted heart the least consolation seems precious; hence this one, being in itself a great relief, comforted our Queen and her spouse Joseph very much. They therefore entered upon their journey with good heart, choosing the way which led through the city gate in the direction of Nazareth. The heavenly Mother longed to visit again the place of the Nativity, in order to venerate the sacred cave and the crib, which had offered shelter and hospitality to her most holy Son at his entrance into the world. But the holy angels, knowing of her unspoken desires, said to Her: "Our Queen and Lady, Mother of our Creator, it behooves us to hasten on our journey without any delay; for on account of the escape of the magi Kings and their failure to return to Jerusalem, and on account of the words spoken by the priest Simeon, and by Anne, the people have been roused to attention. Some of them have begun to say that Thou art the Mother of the Messias; others that Thou knowest of Him; and others say that thy Son is a Prophet. Various rumors are also spread about concerning the visit of the Kings in Bethlehem, and of all these things Herod is informed. He has commanded that You be sought after very carefully and consequently a most diligent search is being made to find You. On this account the Most High has commanded You to fly at night and with so much haste."

621. The Queen of heaven yielded to the will of the Almighty thus made known to Her by the holy angels. She therefore reverenced from afar the sacred place of the birth of her Onlybegotten, renewing the memory of the mysteries there wrought and the favors there received. The holy angel who stood as guard of the sacred cave approached Them on their way in visible form and adored the incarnate Word in the arms of his Mother. As She was thus allowed to see this angel and speak to him, the heavenly Lady was rejoiced and comforted still more. She would have also preferred to travel by way of Hebron; since it was only a short distance from the one they were now traveling, and Elisabeth was just at that time in that city with her son John, But the anxiety of saint Joseph, who was more timid, prevented also this diversion and delay; for he said to his heavenly Spouse:

"My Lady, I think it is extremely important that we do not delay our journey even for one instant; and that we hasten as much as possible to flee from the place of danger. Therefore it will not be prudent to go to Hebron, where they will find us more easily than in any other parts of the country." "Let it be according to thy pleasure," answered the humble Queen, "yet I wish thou give me permission to send one of these celestial spirits to Elisabeth, in order to inform my cousin of the cause of our flight, so that she herself may protect her son; for the wrath of Herod is so roused that it will extend to them."

622. The Queen of heaven knew of the design to murder the children; but She did not tell saint Joseph of it at that time. Here I must marvel at the obedience and humility of most holy Mary, which was so exquisite and rare: for She obeyed saint Joseph not only in that which he commanded, but also in that which concerned Herself alone, namely in the matter of sending an angel to saint Elisabeth. Although She could have sent the angel by a mere wish, without even expressing it in words, She nevertheless preferred not to do so without permission and in obedience to her spouse. I must confess my shame and my negligence; since having before my eyes the most pure fountain of waters, I do not satiate my thirst, nor profit by the light and the example before me, though it is so vivid, so sweet, so powerful and so attractive in teaching us all to abjure our own reprehensible wills. With the permission of saint Joseph, then most holy Mary dispatched one of the principal angels of her guard, in order to notify saint Elisabeth of what was passing. As the Sovereign of the angelic spirits She instructed her messenger on this occasion what he was to say to the holy matron and to the child John.

623. The angel, according to the order and pleasure of the Queen, proceeded to inform the fortunate and blessed Elisabeth of all these events as far as was proper. He told her that the Mother of God was fleeing before the wrath of Herod into Egypt, as this tyrant was now searching for the Child in order to kill It. He warned her to see to the safety of saint John by hiding him in some place of refuge. He also manifested to her other mysteries of the incarnate Word according to the command of the heavenly Mother. The holy Elisabeth was filled with joy and wonder at this message, and she expressed her desire to meet and adore the Infant Jesus, and to see his Mother; asking him whether they could be reached. The holy angel answered that his King and Lord was passing with his Mother at a distance from Hebron and could not wait for her visit; saint Elisabeth therefore gave up her project. Overflowing with tender and tearful affection, she asked the angel to bring affectionate greetings to the Son and Mother. The angel then returned with his message to the Queen. Saint Elisabeth immediately dispatched a servant with some gifts consisting in provisions, money and material for clothing the Infant. She foresaw their needs in a strange country and instructed the servant to overtake them with all haste. He met them in Gaza, which lies a little less than twenty hours from Jerusalem, on the river Besor, and on the road from Palestine to Egypt, not far from the Mediterranean sea.

624. In this town they remained two days, for saint Joseph and the beast of burden which carried the Queen were worn out by the fatigue of the journey. From that place they sent back the servant of saint Elisabeth, taking care to caution him not to tell anyone of their whereabouts. But God provided still more effectually against this danger; for He took away from this man all remembrance of what saint Joseph had charged him to conceal, so that he retained only his message to saint Elisabeth. Most holy Mary expended the presents sent by Elisabeth in entertaining the poor; for She, who was Mother of the poor, could not bear to pass them by unassisted. Of the clothes sent to Her She made a cloak for the divine Infant, and one for saint Joseph, to shelter Them from the discomforts of the season and of the journey. She also used other things in their possession for the comfort of her Child and of saint Joseph. The most prudent Virgin would not rely on miraculous assistance whenever She could provide for the daily needs by her own diligence and labor; for in these matters She desired to subject Herself to the natural order and depend upon her own efforts. During the two days which they spent in that city the most pure Mary, in order to enrich it with great blessings, performed some wonderful deeds. She freed two sick persons from the danger of death and cured their ailments. She restored to another person, a crippled woman, the use of her limbs. In the souls of many, who met Her and conversed with Her, She caused divine effects of the knowledge of God and of a change of life. All of them felt themselves moved to praise their Creator. But neither Mary nor Joseph spoke a word about their native country, nor of the destination or object of their journey; for if this information had been added to the public notice caused by their wonderful actions, the attention of Herod's agents might have been drawn toward them, and they might have found sufficient inducement to follow them after their departure.

625. Words fail me to describe what I have been made to understand concerning the happenings during this journey of Jesus and Mary; moreover, I fall short of the sentiments of reverence and piety which such admirable mysteries would require. The arms of the most pure Mary continually served as a delightful couch for the new and real King Solomon (Cant. 3, 7). As She penetrated in spirit into the secret of the most holy humanity of Christ, it happened sometimes that the Son and Mother interchanged sweet colloquies and canticles of praise in honor especially of the infinite essence of God and of all his attributes and perfections. On these occasions the Son of God favored his sovereign Mother with new visions of intellectual clearness, in which She perceived the unity of Essence in the three persons of God, the operations ad intra, in the generation of the Word, and in the procession of the Holy Spirit. She perceived how the Three are from eternity, and how the Word is generated by the operation of the eternal Intellect, and the Holy Ghost is breathed forth in the operation of the Will; how there is no need of any succession of before or after, but how all is from eternity; and how it happens that we conceive these operations with the idea of duration or succession of time. She also perceived how these three Persons comprehend each other by one and the same act of understanding, and how this comprehension includes the Divinity of the incarnate Word united to the humanity, forming one Person, and what effects this union produces in the humanity.

626. Filled with this exalted knowledge, the great Lady allowed her thoughts to descend from the Divinity to the humanity and composed new canticles of praise and thanksgiving for the creation of this sacred humanity, most perfect in soul and body: the soul, in its plenitude and all possible abundance of wisdom, gifts and graces of the Holy Ghost; the body, most pure, and in the highest possible degree well composed and complexioned. Then again She contemplated the exalted and heroic activity of all his faculties, and, having in her soul imitated Him therein, She passed on to bless and give Him thanks for having made Her his Mother, caused Her to be conceived without sin, chosen Her out of thousands, enriched Her with all the favors and gifts of his powerful right hand as far as was possible in a mere creature. In the exaltation and glory of these and other mysteries, the Child spoke to his Mother and She responded in words which are beyond the tongue of angels and beyond the conception of any other created being. To all this the heavenly Lady attended without neglecting the care and comfort of her Child, giving Him nourishment at her breast three times a day, tenderly caressing Him as a Mother more attentive and loving than all other Mothers combined could be toward their children.

627. At other times She said to Him: "My sweetest and most beloved Son, permit me to speak to Thee and to manifest to Thee my desires, although Thou, my Lord, already knowest them; permit me to be delighted in the sound of thy voice. Tell me, life of my soul and light of my eyes, whether the labors of this journey are fatiguing Thee, whether the rigors of the season and of the weather cause Thee affliction, and what I can do for thy service and for thy relief." And the divine Infant answered: "All the labors, O Mother, and all fatigue are most light and sweet to Me, since I undergo them for the honor of my eternal Father and for the instruction and Redemption of men, especially in thy company." The Child wept a few times, yet in great serenity and in the manner of a grown-up and perfect man; and immediately the loving Mother sought the interior cause of these tears, finding it in his soul. She understood that they were tears of love and compassion for the salvation of men and caused by their ingratitude; in this sorrow and weeping the sweetest Mother imitated Him. She was wont to answer his tearful plaints like a compassionate turtledove lovingly caressing and soothing Him as his affectionate Mother, and kissing Him with matchless reverence. The fortunate Joseph often witnessed these divine mysteries; and shared in some of the enlightenments, thus consoling himself for the hardships of the journey. At other times he would converse with his Spouse as they journeyed along, asking Her frequently whether She desired any service for Herself or for the Child; or he would approach and adore the Infant, kissing his feet and asking his blessing, and sometimes taking Him in his arms. By these little offices of kindness the great Patriarch sweetened his labors, being at the same time consoled and encouraged by his heavenly Spouse. To all things She attended with a magnanimous heart, being hindered neither by her interior prayer, nor by her exalted and fervent contemplation, from attending to the corporal affairs; for in all things She was most perfect.

INSTRUCTION GIVEN BY MY HEAVENLY MOTHER AND MISTRESS

My dearest daughter, for thy instruction and imitation I wish, in what thou hast written, that thou take as an example the affectionate wonder which the divine light caused in my soul at seeing my most holy Son subject Himself to the inhuman fury of wicked men, such as was shown by Herod in this occasion of our flight from his wrath and afterwards by the perverse servants of the high priests and magistrates. In all the works of the Most High his greatness, goodness and infinite wisdom shine forth. But, since my understanding, by means of the most exalted inspiration, penetrated so deeply into the very essence of God in the person of the Word united to the Divinity, and since I knew that my most holy Son was the eternal, all-powerful, infinite Creator and Preserver of all things, and that this iniquitous king depended for his life and existence entirely upon this very beneficence, I was particularly struck with wonder to see the most sacred humanity pray and beseech his eternal Father to confer upon Herod, at this very time, enlightenment, help and blessing; to see my Son, who had it so much in his power to punish him, by his prayers prevent the full measure of chastisement which he deserved. Although Herod's purpose was frustrated, yet this obstinate reprobate was visited with less chastisement than would have been given to him if my holy Son had not prayed for him. All this, and whatever else is contained in this matchless mercy and kindness of Jesus, I sought to imitate; for as a Teacher He taught me thus early what He afterwards inculcated by his actions, words and example concerning the love of enemies (Matth. 5, 44). When I perceive how he concealed and disguised his infinite power, and how, being the invincible Lion, He became a meek and humble Lamb (Is. 5, 29), amidst the fury of ravenous wolves, my heart was overwhelmed and my faculties failed me in the ardent desire of loving Him, imitating and following Him in his love, charity, patience and meekness.

629. This example I place before thee for thy constant imitation, so that thou mayest understand to what extremes thou must be willing to bear and suffer, forgive and love all who offend thee; for neither thou nor other creatures are innocent and without fault, and many are burdened with numerous and oft-repeated sins, by which they have merited all offenses and insults. Now, if persecutions afford thee the advantage of imitating Him, why shouldst thou not esteem them as a great blessing? Why shouldst thou not love those who give thee occasion to practice this highest perfection, why not thank them for this benefit, and hold them not as enemies but as benefactors, who afford thee a chance to obtain what is of so much importance for thy welfare? On account of the object-lesson contained in this history, thou wilt not be without guilt if thou fall short in this matter; for the divine light, and all that thou perceivest and understandest through it, is as it were before thy eyes, as in a living example.

CHAPTER XXIII

JESUS, MARY AND JOSEPH PURSUE THEIR JOURNEY FROM THE CITY OF GAZA TO HELIOPOLIS IN EGYPT

On the third day after our Pilgrims had touched Gaza, they departed from that city for Egypt. Soon leaving the inhabited parts of Palestine, they entered the sandy deserts of Bersabe, which they were obliged to traverse for sixty leagues in order to arrive and take their abode in Heliopolis, the present Cairo in Egypt. This journey through the desert consumed a number of days, for the distance they could travel each day was but short, not only on account of the laborious progress over the deep sand, but also on account of the hardships occasioned by the want of shelter. There were many incidents on their way through this solitude; I will mention some of them, from which others can be conjectured; for it is not necessary to relate all of them. In order to understand how much Mary and Joseph and also the Infant Jesus suffered on their pilgrimage, it must be remembered that the Almighty permitted his Onlybegotten, with his most holy Mother and saint Joseph, to suffer the inconveniences and hardships naturally connected with travel through this desert. And although the heavenly Lady made no complaints, yet She was much afflicted, which was also true of her most faithful husband. For both of them suffered many personal inconveniences and discomforts, while the Mother, in addition thereto, was afflicted still more on account of the sufferings of her Son and of saint Joseph; and the latter was deeply grieved not to be able by his diligence and care to ease the hardships of the Child and his Spouse.

631. During all this journey of sixty leagues through the desert they had no other night-shelter than the sky and open air; moreover, it was in the time of winter, for this journey took place in the month of February, only six days after the Purification, as was indicated in the last chapter. In the first night on these sandy plains they rested at the foot of a small hill, this being the only protection they could find. The Queen of heaven with the Child in her arms seated Herself on the earth, and with her husband She ate of the victuals brought with them from Gaza. The Empress of heaven also nursed the Infant Jesus at her breast and He on his part rejoiced his Mother and her husband by his contentment. In order to furnish them with some kind of shelter against the open air, however narrow and humble it might be, saint Joseph formed a sort of tent for the divine Word and most holy Mary by means of his cloak and some sticks. During that night the ten thousand angels who, full of marvel, assisted these earthly Pilgrims in visible human shapes, formed a guard around their King and Queen. The great Lady perceived that her divine Son offered up to the eternal Father the hardships and labors both of Himself and of Mary and Joseph. In these prayers and in the other acts of his deified Soul, the Queen joined him for the greater part of the night. The divine Infant slept for a short time in her arms, while She continued wakeful and engaged in heavenly colloquies with the Most High and his angels. Saint Joseph slept upon the ground, resting his head upon the chest, which contained the clothing and other articles of their baggage.

632. On the next day they pursued their journey and their little store of fruit and bread was soon exhausted, so that they began to suffer great want and to feel the hunger. Although Joseph was more deeply concerned, yet both of them felt this privation very much. On one of the first days of their journey they partook of no sustenance until nine o'clock at night, not having any more even of the coarse and poor food which until then had sustained them in their hardships and labor. As nature demanded some refreshment after the exertion and weariness of travel, and as there was no way of supplying their want by natural means, the heavenly Lady addressed Herself to the Most High in these words: "Eternal, great and powerful God, I give Thee thanks and bless Thee for thy magnificent bounty; and also that, without my merits, only on account of thy merciful condescension, Thou gavest me life and being and preservest me in it, though I am but dust and a useless creature. I have not made a proper return for all these benefits; therefore how can I ask for myself what I cannot repay? But, my Lord and Father, look upon thy Onlybegotten and grant me what is necessary to sustain my natural life and also that of my spouse, so that I may serve thy Majesty and thy Word made flesh for the salvation of men."

633. In order that the clamors of the sweetest Mother might proceed from yet greater tribulation, the Most High permitted the elements to afflict them more than at other times and in addition to the sufferings caused by their fatigue, destitution and hunger. For there arose a storm of wind and rain, which harassed and blinded them by its fury. This hardship grieved still more the tender-hearted and loving Mother on account of the delicate Child, which was not yet fifty days old. Although She tried to cover and protect Him as much as possible, yet She could not prevent Him from feeling the inclemency of the weather, so that He shed tears and shivered from the cold in the same manner as other children are wont to do. Then the anxious Mother, making use of her power as Queen and Mistress of creatures, commanded the elements not to afflict their Creator, but to afford Him shelter and refreshment, and wreak their vengeance upon Her alone. And, as related once before, at the occasion of the birth of Christ and of the journey to Jerusalem, again the wind immediately moderated and the storm abated, not daring to approach the Mother and Child. In return for this loving forethought, the Infant Jesus commanded his angels to assist his kindest Mother and to serve Her as a shield against the inclemency of the weather. They immediately complied and constructed a resplendent and beautiful globe round about and over their incarnate God, his Mother and her spouse. In this they were protected and defended more effectually than all the wealthy and powerful of the world in their palaces and rich garments. The same they did several times during the journey through the desert.

634. Nevertheless, they were in want of food, and they were destitute of other things unprovidable by their own mere human effort; But the Lord allowed them to fall into this need in order that, listening to the acceptable prayers of his Spouse, He might make provision also for this by the hands of the angels. They brought them delicious bread and well-seasoned fruits, and moreover a most delicious drink; all of which they administered and served with their own hands. Then all of them together sang hymns of praise and thanksgiving to the Lord, who gives food to all creatures at opportune times, in order that the poor may eat and be filled (Ps. 135,25) whose eyes and hopes are fixed upon his kingly providence and bounty. Of such a kind was the delicate feast, with which the Lord regaled his three exiled Wanderers in the desert of Bersabe (III Kings 19, 3), for it was the same desert in which Elias, fleeing from Jezebel, was comforted by the hearth cake, brought to him by the angel in order that he might travel to Horeb mount. Yet neither this bread, nor the bread and meat, which once before the ravens had miraculously brought him every morning and evening at the torrent of Carith, nor the manna which fell from heaven for the Israelites, although it was called the bread of angels and dropped from heaven, nor the quails, which were carried to them by the African winds; nor the cloud-tent, which overshadowed them; none of all these could be compared to the succor and relief which the Lord afforded to his Onlybegotten and to his Mother and saint Joseph. For these favors were not to be conferred upon a prophet, or upon an ungrateful and unthinking people; but they were intended for the nourishment and protection of a God incarnate, for his true Mother: they were intended for the preservation of the natural life of Christ, on which depended the eternal life of the whole human race. But if this food was worthy of the excellence of those who were invited, so was also the thanksgiving and gratitude worthy of the blessings conferred. In order that all this might be so much the more opportune, the Lord permitted the necessity to become extreme and thus naturally call into play the assistance of heaven.

635. Let the poor rejoice in this example, let the hungry confide, let the destitute take new courage, let none complain of divine Providence, no matter how afflicted and needy they may find themselves to be. When has the Lord ever failed him who hoped in his assistance? (Ps. 17,31). When has He ever turned away his countenance from his afflicted and needy children? We are brothers of his only Son incarnate, children and heirs of his blessings, and also children of his kindest Mother. Why, then, ye children of God and of this most holy Mother, do you continue to distrust such Parents in your poverty? Why do you deprive them of this honor, and yourselves of the privilege of being assisted and sustained by Them? Come, come to Them with humble confidence, so that They may look upon you with the eyes of Parents and listen to your crying needs. The arms of this Lady are stretched out toward the poor and her hands opened for the needy. And you, ye rich of this world, why will you confide so much in your uncertain riches, at the imminent danger of losing your faith, of piling up for yourselves heaviest cares and sorrows as mentioned by the Apostle? By your avarice you fail to conduct yourselves as children of God or of his Mother; by your actions you make of yourselves spurious offspring; for legitimate children confide in the care and love of their parents, and abhor trusting in others, who are not only strangers but enemies. These truths are manifest to me by the divine light and charity compels me thus to speak.

636. The most high Father not only provided nourishment for our Pilgrims, but also visible relief against the tediousness of this journey and continued solitude. It happened a few times, when the heavenly Lady rested on the ground from her fatigue, that, as on other occasions, a great multitude of birds came flying towards Her from the mountains. By the sweetness of their warbling and the variety of their plumage they sought to entertain and delight Her, perching on her shoulders and hands with signs of great joy. The most prudent Queen gently received them and invited them to acknowledge their Creator by their songs and to be thankful for his having created them so beautiful and arrayed them in their gorgeous plumage, given them the air and the earth for their enjoyment, and provided them with daily food and sustenance. The birds responded to her exhortations with joyous movements and sweet warblings, while the loving Mother joined them with still more sweet and melodious songs for the Infant Jesus, extolling and blessing Him, and acknowledging Him as her God and her Son, and as the Author of all these wonders. Also the holy angels took part in these colloquies so full of sweetness, and alternated their offerings of praise with that of the great Lady and of these simple birds. All this produced a harmony more perceptible by the spirit than by the senses, and of admirable concord for the rational soul.

637. At other times the heavenly Princess conversed with the Child and said: "My love and light of my soul, how can I diminish thy labor? How can I relieve Thee of thy hardships? What can I do to lighten the sufferings of this journey? O would that I could carry Thee, not in my arms, but in my bosom and make for Thee a soft couch in my heart, in order that Thou mayest rest there without fatigue!" And the sweetest Jesus replied: "My beloved Mother, very easily do I rest in thy arms while making this journey, and reclining on thy breast, I am delighted by thy affection, and entertained by thy words." Sometimes the Son and Mother conversed with each other interiorly; and these conversations were so exalted and divine that our words cannot express them. Saint Joseph shared in many of these mysteries and consolations; and thus he eased his journey, forgot his hardships, feeling within himself the delight and sweetness of such companionship. Yet he did not hear or perceive what the Child said audibly to his Mother; for at that time of the life of Jesus this favor was reserved for Her alone, as I have already remarked above. In this manner our Exiles proceeded on their way to Egypt.

INSTRUCTION VOUCHSAFED BY
THE MOST HOLY MARY, OUR LADY

My daughter, just as those who know the Lord also know how to trust in Him, so those who do not hope in his goodness and immense love have no perfect knowledge of the Majesty of God. On account of the want of faith and hope, this love also is deficient; for we readily place our love in whom we have confidence and whom we esteem. In this error lies the source of all the damage done to mortals; for they have such a low conception of the infinite bounty, which gave them being and which preserves them, that they fail to place full confidence in their God. Failing in this, they also fail in the love due to Him and they divert it toward the creatures. They esteem in them what they are seeking, namely power, riches, vain honor and ostentation. Although the faithful can remedy these injurious influences by faith and hope, yet they allow these virtues to remain dead, and unused, and debase themselves to the level of worthless creatures. Those who have riches, trust in them, and those who have none, greedily haste after them; some procure them by very reprehensible ways and means; some confide in influential persons, praising and flattering them. And thus it happens that very few seek the Lord in such a way as to deserve his providential care; very few trust in God and acknowledge Him as their Father, who is willing to provide for his children, who will nourish and sustain them without fail in all necessities.

639. This deceitful error has filled the earth with lovers of the world; has filled it with avarice and concupiscence against the law of the Creator; has made men insane in their desires; for all of them commonly strive after riches and earthly possessions; claiming thereby merely to satisfy their needs, which is only a pretext for hiding their want of interest in higher things. In reality they lie to themselves abominously, since they are seeking the superfluous; not what is really necessary, but what ministers to worldly pride. If men would confine their desires to what is really necessary, it would be unreasonable to put any confidence in creatures instead of placing it in God alone, who ineffably provides even for the young ravens with no less solicitude than if their crowings were prayers sent up to their Creator for help (Prov. 28, 8). Secure in this confidence, I was not alarmed in my exile and prolonged journey. Since I trusted in the Lord, He provided for me in the time of my need. Thou also, my daughter, who art aware of this exalted Providence, shouldst not afflict thyself in the time of need, nor neglect thy duties in order to make provision for them, nor confide in human efforts, nor in creatures. After having done what is required of thee, the most efficacious means is to confide in the Lord, without being disturbed or confused; hope patiently, even when help is somewhat delayed. It will always be at hand at a time when it will do most good, and when the paternal love of the Lord can manifest itself most conveniently and openly. Thus it happened with me and my spouse in the time of our destitution and necessity.

640. Those that do not bear with adversity and do not put up with privations, who turn toward dried up cisterns (Jer. 2, 5), trusting in deceit and in the powerful of this world; those that are not moderate in their desires and greedily covet what is unnecessary for the sustenance of life; those that anxiously cling to what they possess, fearing that it may be diminished and withholding the alms due to the poor; all of them have reasons to dread lest divine Providence, showing Itself just as niggardly in caring for them as they are in their confidence and in their charities to the poor, deprive them of what they could otherwise easily expect to receive at its hands. But the Father in heaven, who lets the sun rise over the just and the unjust (Matth. 5, 45), and lets the rain fall on the good and the bad, nevertheless helps all, giving them life and nourishment. However, just as his blessings are distributed to the good and to the bad, so also it cannot be a rule with God to give greater temporal goods to the good and less to the bad. On the contrary He prefers that the chosen and predestined ones be poor (James 2, 5), both because they thus gain more merit and reward, and because there are few who know how to use wealth properly and who can retain it without inordinate greed. Although my most holy Son and I had nothing to fear from this danger, yet He wished to furnish this example to men and to teach them this science, through which eternal life comes to them.

CHAPTER XXIV

THE HOLY TRAVELERS, JESUS, MARY AND JOSEPH, ARRIVE IN EGYPT, AND AFTER SOME
WANDERINGS THEY COME TO HELIOPOLIS, WHERE GREAT MIRACLES ARE WROUGHT

I have already mentioned that the flight of the incarnate Word contained other mysteries and aimed at more exalted ends than to evade Herod and his persecution. The flight into Egypt was to afford the infant Savior an occasion of visiting that country and performing the miracles spoken of by the ancient Prophets. Isaias more expressly prophesies of them, when he says: that the Lord shall ascend upon a swift cloud and enter into Egypt; that the idols of Egypt shall be moved at his presence and that the heart of the Egyptians shall melt in the midst thereof (Is. 19, 1). These and other things contained in this prophecy happened at the time of the birth of Christ our Lord. Yet, passing over what does not pertain to my purpose, I wish to say that, continuing their pilgrimage in the manner already described, Jesus, Mary and Joseph arrived in the populated districts of Egypt. Before They came to the place of their abode in Heliopolis, They were conducted by the angels, according to the ordainment of the Most High, in a roundabout way, so that They might pass through many places, where God wished his miracles and blessings to be wrought for the good of the Egyptians. Thus it came that They consumed in this journey more than fifty days; and the distance of their journey from Bethlehem or Jerusalem amounted to more than two hundred leagues, while by a direct route such long-protracted travel would not have been necessary.

642. Egypt was much given to idolatry and its concomitant superstition. Even the small villages of this country were full of idols. In many of these places temples had been built, where the demons dwelt; and the inhabitants, instructed by these devils, gathered in them to offer services and sacrifices in their honor, while the demons answered their prayers by oracles, thus obtaining full control of this foolish and superstitious nation. Steeped in these deceits, they lived on in such error and subjection to the demons, that only the strong arm of the Lord (which is the incarnate Word) could rescue these forsaken people and deliver them from the oppression of Lucifer. It was a harder and more dangerous slavery than that in which the Egyptians had held the people of Israel (Exod. 1, 11). In order to obtain this deliverance and enlighten those that were living in the region and the shadows of death (Luke 1, 79), and in order that they might see the great light spoken of by Isaias (Is. 9, 2), the Most High ordained that the Son of justice, Christ (Mal. 4, 2), shortly after his birth, should appear in Egypt in the arms of his most fortunate Mother, and that He should journey and pass through this country, illumining it everywhere by the power of his divine light.

643. So then the Infant Jesus, with his Mother and saint Joseph, reached the inhabited country of Egypt. On entering the towns the divine Infant, in the arms of his Mother, raised his eyes and his hands to the Father asking for the salvation of these inhabitants held captive by satan. And immediately He made use of his sovereign and divine power and drove the demons from the idols and hurled them to the infernal abyss. Like lightning flashed from the clouds they darted forth and descended to the lowermost caverns of hell and darkness (Luke 10, 4). At the same instant the idols crashed to the ground, the altars fell to pieces, and the temples crumbled to ruins. The cause of these marvelous effects were known to the heavenly Lady, for She united her prayers with those of her most holy Son as Cooperatrix of his salvation. Saint Joseph also knew this to be the work of the incarnate Word; and He praised and extolled Him in holy admiration. But the demons, although they felt the divine power, knew not whence this power proceeded.

644. The Egyptian people were astounded at these inexplicable happenings; although among the more learned, ever since the sojourn of Jeremias in Egypt, an ancient tradition was current that a King of the Jews would come and that the temples of the idols would be destroyed. Yet of this prophecy the common people had no knowledge, nor did the learned know how it was to be fulfilled: and therefore the terror and confusion was spread among all of them, as was prophesied by Isaias (Is. 9, 1). In this disturbance and fear, some, reflecting on these events, came to our great Lady and saint Joseph; and, in their curiosity at seeing these strangers in their midst, they also spoke to them about the ruin of their temples and their idols. Making use of this occasion the Mother of wisdom began to undeceive these people, speaking to them of the true God and teaching them that He is the one and only Creator of heaven and earth, who is alone to be adored, and acknowledged as God; that all others are but false and deceitful gods, nothing more than the wood, or clay, or metal of which they are made, having neither eyes, nor ears, nor any power; that the same artisans that made them, and any other man, could destroy them at pleasure; since any man is more noble and powerful than they; that the oracles which they gave forth were answers of the lying and deceitful demons within them; and that the latter had no power, since there is but one true God.

645. The heavenly Lady was so sweet and kind in her words, and at the same time so full of life and force; her appearance was so charming, and all her intercourse was accompanied by such salutary effects, that the rumor of the arrival of these strange Pilgrims quickly spread about in the different towns, and many people gathered to see and hear Them. Moreover, the powerful prayers of the incarnate Word wrought a change of hearts, and the crumbling of the idols caused an incredible commotion among these people, instilling into their minds knowledge of the true God and sorrow for their sins without their knowing whence or through whom these blessings came to them. Jesus, Mary and Joseph pursued their way through many towns of Egypt, performing these and many other miracles, driving out the demons not only from the idols, but out of many bodies possessed by them, curing many that were grievously and dangerously ill, enlightening the hearts by the doctrines of truth and eternal life. By these temporal benefits and others, so effectual in moving the ignorant, earthly-minded people, many were drawn to listen to the instructions of Mary and Joseph concerning a good and salutary life.

646. They arrived at Hermopolis, which lies in the direction of the Thebaid, and is called by some the city of Mercury. In it there were many idols infested by powerful demons. One of them dwelt in a tree at the entrance of the city; for the neighboring inhabitants had begun to venerate this tree on account of its size and beauty, whence the demon had taken occasion to erect his seat in it. When the incarnate Word came within sight of this tree, not only was the demon hurled from his seat and cast into hell, but the tree bowed down to the ground, as if rejoiced by its good fortune; for even the senseless creatures testified how tyrannical is the dominion of the devil. This miraculous reverence of the trees happened at other times during this journey of Christ, although these incidents are not all recorded. But the memory of this event remained for centuries, for the leaves and fruits of this tree cured many sicknesses. Of this miracle some authors make mention, as well as of others in other cities visited by the incarnate Word and his Mother (Nicephor 1, 10, c. 31; Sozomen 1, 5, c. 20; Brocard II, Co 4). There is to this day a traditional fountain near Cairo from which the heavenly Lady drew water for Herself and the Child, and for washing his clothes; all this rests on truth and the veneration for these wonders and these places still lives, not only among the faithful who visit the holy places, but also among the infidels, who there occasionally obtain temporal benefits from the hands of the Lord. For also the infidels sometimes obtain certain favors, in order that the Lord may be justified before them, or in order that the memory of his wonders may be preserved. But it is not necessary to speak of them especially just now; since the principal wonders during the stay of our Lord in Egypt were wrought in Heliopolis, which, not without mysterious import, was called city of the sun, and is now called Cairo, the grand.

647. In writing of these wonders, I asked the great Queen in astonishment how She could have traveled with the Child through so many strange provinces and cities? For it appeared to me that She thereby prolonged exceedingly the labors and hardships of their journey. And our Lady replied: "Do not wonder that my most holy Son and I journeyed so far in order to gain souls. For the sake of even one soul, if possible, and if there would be no other way, We would willingly traverse the whole world." If what Jesus and Mary did for the salvation of us men does seem great to us, it is because we do not understand the immensity of their love, and because we understand just as little how to make a proper return for such love.

648. On account of these strange happenings when so many of the demons were driven by a new and unwonted power to populate hell, Lucifer was highly disturbed. Furiously enraged, He issued forth into the world in order to investigate the cause of such unlooked for events. He roamed about through all Egypt, where so many temples and altars of his idols had been overthrown; and reaching Heliopolis, the largest of the cities and the scene of the greatest destruction in his dominions, he sought to ascertain with the utmost anxiety what kind of people dwelt therein. He found nothing new, except that most holy Mary had arrived in the city. Of the Infant Jesus he made no account, deeming Him a child just like all the rest of that age, for he knew nothing particular about Him. But as he had been so often vanquished by the virtues and holiness of the Virgin Mother, he was seized with new consternation; although he considered a woman far too insignificant for such great works, yet he resolved anew to persecute Her and to stir up against Her his associates in wickedness.

649. He therefore returned immediately to hell and, calling a meeting of the princes of darkness, told them of the destruction of the temples and idols in Egypt. For these demons had been hurled by the divine power from their habitations with such suddenness, confusion and torment that at their departure they were unable to ascertain the fate of the idols and temples which they were forced to leave. Lucifer, informing them of all that had happened, and that he feared the destruction of his reign in Egypt, told them that he could not ascertain or understand what was the cause of this ruin, since he had found there only that Woman, his enemy (for so the dragon called most holy Mary) ; and though he knew that her power was extraordinary, yet he did not presume it to be so great as to account for such portents. N evertheless, he wished them to begin a new war against Her, and that all should prepare themselves for it. The satellites of Lucifer proclaimed their readiness to obey, trying to console him in his desperate fury and promising him victory, as if their forces were as great as their arrogance (Is. 16, 6).

650. Many legions of devils accordingly sallied forth from hell and betook themselves to the place where the Queen of heaven was at that time. As they suspected that God had used the most holy Mary as his instrument in causing all their losses in that unfortunate country, they thought they could make up for their defeat and restore their dominion if they succeeded in overcoming Her. But they were astonished to find that when they attempted to approach Her in order to begin their diabolical temptations, they could not come nearer to Her than a distance of two thousand paces; for they were restrained by the divine power, which they perceived issuing forth from the heavenly Lady herself. Although Lucifer and the hostile bands struggled violently, they were paralyzed and as if bound in strong and tormenting shackles, without being able to reach the most unconquerable Queen; while She witnessed their struggles, holding in her arms the omnipotence of God himself. As Lucifer persevered in his attempts, he was suddenly hurled into the abyss of hell with all his squadrons and wicked spirits. This defeat and ruin filled the dragon with vast torment and anxiety, and as the like had overtaken him repeatedly since the Incarnation, he began to have new misgivings, whether the Messias had not come into the world. But since he knew nothing of the mystery, and expected the Messias to come in great splendor and renown, he remained in uncertainty and doubt, full of tormenting fury and wrath. He was consumed with the desire to find out the cause of his sufferings, and the more he inquired the more was he involved in darkness and so much the less did he ascertain of the true cause.

INSTRUCTION GIVEN ME BY
THE QUEEN OF HEAVEN, MOST HOLY MARY

My daughter, great and above all else to be esteemed, is the consolation of the faithful friends of my most holy Son, when they with lively faith and assurance are permitted to serve the Lord of lords and the God of gods, who alone holds power and dominion over all creation and who triumphs and reigns over his enemies. In this feeling of assurance the intellect is delighted, the memory is recreated, the will is rejoiced and all the powers of the devout soul enjoy the sweetness of the most exalted activity. For they are entirely taken up with this supreme Goodness, Holiness and infinite Power, which has need of none outside Itself and whose will governs all created things (II Mach. 14,35, Apoc. 4,11). O how many thousand-fold blessings do those creatures lose who, forgetful of their true happiness, employ all the time of their life and all their powers in attending upon visible things, pursuing the momentary pleasures and seeking the apparent and deceitful goods of this world! In the knowledge and light vouchsafed to thee I would wish, my daughter, that thou withdraw thyself from this danger, and that thy intellect and memory occupy themselves continually with the reality of the existence of thy God. In this endless sea, engulf and annihilate thyself, repeating without cessation: "Who is like to God our Lord, that dwells on high and looks upon the humble in heaven and on earth?" (Ps. 112, 5). Who is like to Him, that is almighty and depends upon no one? that humbles the proud, and casts down those whom the blind world calls powerful, that triumphs over the demon and hurls him to the abyss?

652. In order that thy heart may dilate so much the more upon these truths and attain a greater power over the enemies of the Most High and of thyself, I wish that, as far as is possible, thou imitate me, glorying in the victories and triumphs of his mighty arm and seeking thyself to have a share in those which he gains over this cruel dragon. No created tongue, not that of the seraphim, can describe what my soul felt when I beheld my most holy Son working such wonders against his enemies for the benefit of the souls blinded and terrorized by their errors and for the exaltation and honor of the Most High. In this jubilation I magnified the Lord; and in company with my Son I composed new hymns of praise as his Mother and as Spouse of the Holy Ghost. Thou art a daughter of the holy Church and a spouse of my most blessed Son, favored by his grace: it is therefore just that thou be zealous in acquiring this glory and honor for Him, striving against his enemies and battling for the triumphs of thy Spouse

CHAPTER XXV

IN ACCORDANCE WITH THE DIVINE WILL JESUS, MARY AND JOSEPH SETTLE DOWN TO DWELL NEAR THE CITY OF HELIOPOLIS AND THEY REGULATE THEIR DAILY LIFE DURING THEIR BANISHMENT

The traditions, which in many parts of Egypt kept alive the remembrance of wonders wrought by the incarnate Word; gave rise to differences of opinion among the sacred and other writers in regard to the city, in which our Exiles lived during their stay in Egypt. Some of them assert that they dwelt in this city, some in another. But all of them may be right and in accordance with facts, since each one may be speaking of a different period of the sojourn of our Pilgrims in Memphis, or Babylon of Egypt, or in Matarieh; for they visited not only these cities, but many others. I for my part have been informed that they passed through these and then reached Heliopolis, where they took up their abode. Their holy guardian angels instructed the heavenly Queen and saint Joseph, that They were to settle in this city. For, besides the ruin of the temples and idols, which, just as in other places, took place at their arrival here, the Lord had resolved to perform still other miracles for his glory and for the rescue of souls; and the inhabitants of this city, (according to the good fortune already prognosticated in its name as "City of the Sun"), were to see the Sun of justice and grace arise over them and shine upon them. Following these orders, saint Joseph sought to purchase for a suitable price some dwelling in the neighborhood; and the Lord ordained that he should find a poor and humble, yet serviceable house, at small distance from the city, just such as the Queen of heaven desired.

654. Having therefore found this dwelling near Heliopolis, they took their abode therein. At the first entrance of the heavenly Lady with her divine Son and saint Joseph, She prostrated Herself to the ground, kissing it in profound humility and lovingly thanking the Most High for having secured them this place of rest after their prolonged and laborious journeyings. She thanked also the earth and the elements for bearing with Her, since in her matchless humility She persisted in esteeming Herself unworthy of all favors. She adored the immutable being of God in this prostration, dedicating all that She was to do in this place to his honor and worship. Interiorly She made a sacrifice of all her powers and faculties, offering to assume readily and with joy all the labors by which the Almighty could be served during her exile; for in her prudence She foresaw and affectionately embraced them all. By means of her divine knowledge She set a great value on sufferings; understanding how highly they are esteemed at the divine tribunal, and how her most holy Son looked upon them as a rich treasure and inheritance. Having performed these exalted acts of devotion, She set about humbly to dean and arrange the poor little house, borrowing the instruments for this purpose. Although our heavenly strangers were thus sufficiently provided with the shelter of bare walls, they were in want of all else pertaining to the sustenance and comfort of daily life. As they now lived in an inhabited country, the miraculous assistance, which they had enjoyed in the desert through the ministry of the angels, failed them; and the Lord left them to the last resource of the poor, namely, the begging of alms. Having come to these straits of suffering hunger, saint Joseph went forth to seek this kind of assistance for the love of God; giving thereby an example to the poor not to complain of their affliction and, all other means failing, not to be ashamed to have recourse to this expedient. For so early the Lord of all creation allowed Himself to fall into this extreme of being obliged to beg for his sustenance, in order that He might have an occasion to return the alms a hundredfold.

655. During the first three days of their arrival in Heliopolis, just as in other places of Egypt, the Queen had for Herself and for her Onlybegotten no other sustenance than what was begged by his foster father saint Joseph. When he began to earn some wages by his work, he made an humble couch for the Mother and a cradle for her Son; while he himself had as a resting place only the bare ground; for the house was without any furniture until by his own labor he succeeded in making some of the most indispensable pieces for the convenience of all three. In this connection I must not pass over in silence the fact that in their extreme poverty and need most holy Mary and Joseph regretted not their house in Nazareth, nor thought of the aid of their relations and friends, nor of the gifts of the kings, which they had given away and which, if they had saved them, would now be useful. All of these regrets were far from their minds, nor did they complain of the great privation and destitution, thinking of the past or worrying about their future. But they bore all with incomparable equanimity, joy and tranquillity, resigning themselves to the divine Providence in their extreme need and poverty. o smallness of our unfaithful hearts! In what excruciating anxieties we are apt to be cast at finding ourselves threatened with poverty or privation immediately we begin to rail at occasions lost, at having missed or neglected this or that advantage, or at not having done this or that, by which we would have evaded our misfortunes. All these complaints are vain and most foolish, since they can bring no relief. Although it would have been good if we had not committed the sins by which we are thus punished, yet very often we are sorry for them only on account of the temporal disadvantages, and not for the guilt connected with sin. Slow and stupid of heart are we to perceive the spiritual things conducive to our justification and growth in grace (Luke 24, 25); while on the other hand we are full of fleshly and earthly rashness in entering upon temporal affairs and anxieties. The example of our Exiles is indeed a severe reprimand for our low-minded earthliness.

656. The most prudent Lady and her spouse, forsaken and destitute of all temporal help, accommodated themselves joyfully to the poverty of their little dwelling. Of the three rooms, which it contained, they assigned one to be the sanctuary or temple of the Infant Jesus under the tender care of the most pure Mother; there they placed the cradle and her bare couch, until, after some days, by the labor of the holy spouse, and through the kindness of some pious women, they could obtain wherewith to cover it. Another room was set aside for the sleeping place and oratory of saint Joseph. The third served as a workshop for plying his trade. In view of their great poverty, and of the great difficulty of sufficient employment as a carpenter, the great Lady resolved to assist him by the work of her hands to earn a livelihood. She immediately executed her resolve by seeking to obtain needlework through the intervention of the pious women, who, attracted by her modesty and sweetness, were beginning to have intercourse with Her. As all that She attended to or busied Herself with was so perfect, the reputation of her skill soon spread about, so that She never was in want of employment whereby to eke out the slender means of livelihood for her Son, the true God and man.

657. In order to obtain the indispensable victuals and clothing, furnish the house ever so moderately, and pay the necessary expenses, it seemed to our Queen that She must employ all day in work and consume the night in attending to her spiritual exercises. This She resolved upon, not for any motives of gain, or because She did not continue in her contemplations during the day; for this was her incessant occupation in the presence of the infant God, as I have so often said and shall repeat hereafter. But some of the hours, which She was wont to spend in special exercises, She wished to transfer to the night-time, in order to be able to extend the hours of manual labor, not being minded to ask or expect God's miraculous assistance for anything which She could attain by greater diligence and additional labor on her own part. In all such cases we ask for miraculous help more for our own convenience than on account of necessity. The most prudent Queen asked the eternal Father to provide sustenance for her divine Son; but at the same time She continued to labor. Like one who does not trust in herself, or in her own efforts, She united prayer with her labors, in order to obtain the necessities of life like other men.

658. The Infant Jesus was much pleased with the prudence of his Mother, and with her resignation in the midst of her dire poverty, and in return for her fidelity He wished to lessen the labors She had undertaken. One day He spoke to Her from the cradle and said: "My Mother, I wish to set up a rule for thy daily life and labors." Immediately the heavenly Mother knelt before Him and answered: "My sweetest Love, and Lord of all my being, I praise and magnify Thee because Thou hast condescended to meet my secret thoughts and desires; may it please Thee to direct my footsteps according to thy holy will, to regulate all my labors according to thy wishes, and to order all my occupations in each hour of the day according to thy divine pleasure. And since thy Deity became incarnate' and thy Majesty condescended to take heed of my longings, speak, Light of my eyes, for thy servant hears." The Lord replied: "My dearest Mother, from the time of nightfall" (that is, from the hour called by us nine o'clock) "thou shalt take some sleep and rest. And from midnight until the break of day thou mayest occupy thyself in contemplation with Me, and We will praise the eternal Father. Thereupon prepare the necessary food for thyself and Joseph; and afterwards give Me nourishment and hold Me in thy arms until the third hour, when thou shalt place Me in the arms of thy husband, in order to afford him some refreshment in his labors. Then retire until it is time to prepare his meal and return to thy work. Since thou hast not with thee the sacred Scriptures, which were wont to console thee, thou canst, by my holy science, enter into the doctrines of eternal life, in order that thou mayest follow Me in perfect imitation. And continually pray to the eternal Father for the sinners."

659. By this rule of life the most holy Mary governed her doings during her stay in Egypt. Every day three times She nursed the infant God at her breast; for when He pointed out to Her the hour in which She was to nurse Him in the morning, He did not forbid Her to afford Him nourishment at other times, as She had been accustomed to do since his Nativity. Whenever the heavenly Mother was engaged in any work, She always performed it in his presence and upon her knees; and it was very usual, during their colloquies and conferences, that the King from his cradle and the Mother at her work, broke out in mysterious canticles of praise. If they were all written, they would outnumber all the psalms and the hymns used by the Church, and all that are written; for there can be no doubt that God conversed with the source of his humanity, his most blessed Mother, in a more exalted and wonderful manner than with David, Moses, Mary, Anne and all the Prophets. By these hymns the heavenly Mother was continually filled with new influences of the Divinity, and new longings to be united to his unchangeable being; for She alone was the Phoenix which could be renewed in this conflagration, and the royal Eagle which could penetrate into the ineffable light and soar from height to heights, whither no other created being could venture to wing its flight. She fulfilled the end for which the divine Word had assumed flesh in her virginal womb, namely, to draw on and elevate the rational creatures to the Divinity. As She was the only Creature which did not present the hindrance of sin and its effects, nor from disordered passions and appetites, but was free of the downward tendency of our earthly nature, She flew upward to her Beloved and to his exalted habitation, not resting until She reached her Center, which was the Divinity. Moreover She had always in view the way and the light (John 16, 6), the incarnate Word, and all her desires and affections met in the immutable being of the Most High; and therefore She hastened on in burning fervor, embracing Her goal rather than flying towards it, and living more in her love than in her life.

660. Sometimes, also, the infant God slept under the watchful care of his happy and fortunate Mother; in order that also this saying might become true: "I sleep, but my heart is awake" (Cant. 5,2). And as this most holy body of her Son was for Her a most clear mirror, in which She saw and penetrated the secrets of his deified Soul and its operations (Wis. 7, 16), She beheld Herself therein again and again. Especially consoling to the heavenly Lady was it to see the most holy Soul of her Son revealed to Her in all its heroic operations as a Pilgrim and yet a Comprehensor, while at the same time his bodily faculties were lost in the tranquil and beauteous sleep of childhood, his whole humanity being hypostatically united to the Divinity. Our language is incapable of describing the sweet affections and flights of love, and the heroic acts of the Queen of heaven on these occasions, and falls far short of the reality; but where words fail, let faith and love supply the deficiency.

661. Whenever She wished to afford saint Joseph the consolation of holding the Infant Jesus, the Mother of God said: "My Son and Lord, look upon thy faithful servant Joseph with the love of a son and father, and delight Thyself in the purity of his affectionate soul, so acceptable in thy eyes." And to saint Joseph She said:

"My Spouse, receive in thy arms the Lord, who holds in his hands all the orbs of heaven and earth, and who has given them existence out of his mere bounty. Refresh thyself from thy labors in Him who is the glory of all creation." For these favors saint Joseph returned most humble thanks; and he was wont to ask his Spouse whether he could dare to caress the Child. Encouraged by Her, he would do so; and this privilege made him forget all the hardships of his labor, and made them easy and sweet in his eyes. Whenever Mary and Joseph were at their meals they had with them the Infant; in serving the meals, the heavenly Queen held Him in her arms, partaking of the food with great modesty and, in holding Him, She at the same time afforded her most pure soul a sweeter and more nourishing food than to the body, adoring and loving Him as the eternal God, and caressing Him with the tenderness of a Mother. It is impossible to conceive the attention which She paid to this double duty; on the one hand, to fulfill all obligation that was due to Him as from a creature to its Creator, looking upon Him in his Divinity, as Son of the eternal Father, as King of kings, and Lord of lords, as the Maker and Preserver of all the universe; and on the other hand, to give to Him all the attention that He deserved as an Infant, serving Him and nursing Him. Betwixt these two extremes She was entirely inflamed with love, and her whole being consumed in heroic acts of admiration, praise and affection. Of all the rest which the two Spouses did it can only be said that they were the wonder of the angels, and that they attained the summit of holiness and of divine pleasure.

INSTRUCTION VOUCHSAFED BY
THE QUEEN OF HEAVEN, MOST HOLY MARY

My daughter, I came into Egypt, where I knew no relations or friends, in a land of foreign religion, where I could offer no home or protection or assistance to my Son, whom I loved so much. It can easily be understood, then, what tribulations and hardships we suffered, since the Lord permitted them to come over Us. Thou canst not understand with what patience and forbearance We accepted them; and even the angels cannot estimate the reward I merited from the Most High by the love and resignation with which I bore them, and which were greater than if I had been in the greatest prosperity. It is true, I grieved much to see my husband in such necessity and want; but at the same time I blessed the Lord to be able to suffer them. In this most noble patience and joy of spirit I wish that thou imitate me whenever the Lord offers thee an occasion; and that thou learn to act with prudence interiorly and exteriorly, ordering well thy actions and thy thoughts, without hindrance to either of them.

663. When the necessaries of life are wanting to those under thy charge, exert thyself properly to obtain them. If sometimes thou must sacrifice thy own tranquillity in fulfilling this obligation, thou needst not on that account lose thy peace of mind; especially if thou art mindful of what I have so often told thee: not to lose sight of the presence of the Lord; for by his divine light and grace, if thou art careful and preservest thy peace, thou canst do all things. Whatever can duly be procured by human exertion, is not to be expected by a miracle, nor must one try to exempt himself from labor in the hope of a supernatural interference on the part of God; for the Lord sweetly concurs with the ordinary and natural course of created things. The labor of the body is serviceable to the soul as a sacrifice and as an increase of the merits due to that kind of activity. While at work the rational creature can praise God and adore Him in spirit and in truth (John 4, 23). In order to fulfill this duty, direct thy activity according to his pleasure, consult his will in regard to them, weighing them with the scales of the sanctuary and riveting thy attention upon the divine light which the Almighty infuses in thy soul.

CHAPTER XXVI

OF THE WONDERS WHICH THE INFANT JESUS, MOST HOLY MARY AND JOSEPH WROUGHT AT HELIOPOLIS IN EGYPT

Isaias says that the Lord shall enter Egypt upon a light cloud in order to work miracles for that country. Isaias, in calling the most holy Mary, or, as others think, the humanity derived from Her, a cloud, no doubt wishes to indicate that the Lord was to fertilize and water the barren land of the hearts of its inhabitants, in order that henceforth they might produce the fruits of sanctity and of divine knowledge. And so it really happened after that heavenly cloud had overshadowed this land. For immediately the belief in the true God began to spread, and idolatry to be destroyed; the paths of eternal life began to be opened, which until then had been held closed by the demons. To such an extent was all this true that there was scarcely any province in that land in which the true God remained unknown, as soon as the incarnate Word had arrived therein. Although some of the people came to this knowledge through intercourse with the Hebrews, which existed between these two nations at that time (Kings IV, 17, 24); yet a great many errors, superstitions and worship of the demons were mixed up with it; just as was the case with the Babylonians, who at another time came to live in Samaria. But after the Sun of justice began to illumine Egypt, and Mary most holy, the taintless cloud, began to overshadow that land, it became so fertile in holiness and grace that it gave forth abundant fruit for many centuries. This is witnessed by the many saints that lived in it afterwards, and by the thousands of hermits that made its mountains gather up and distil such sweet honey of sanctity and Christian perfection.

665. As I said, in order to secure these blessings to the Egyptians, the Lord took his dwelling in the city of Heliopolis. As it was so full of idols, temples and altars of the demons, which at his entrance all fell to the dust with great crashing and noise, the whole city was set in commotion and confusion by the suddenness of this ruin (Is. 19, 1). People rushed about astonished and as if crazed in mind; curiosity brought to the newly arrived strangers numbers of men and women, who sought to speak to the great Queen and saint Joseph. The heavenly Mother, who was aware of the mysterious designs of God, spoke to their inmost hearts with great wisdom, prudence and sweetness. They were filled with wonder at her incomparable gentleness and her exalted teachings, which undeceived them of their errors; and as She immediately cured some of their sick, She quieted and encouraged them so much the sooner. These miracles were so rapidly noised abroad that in a short time an immense concourse of people gathered to see the heavenly Strangers; and the most prudent Lady was forced to consult her most holy Son as to her further conduct toward this great multitude. The infant God told Her to instruct them in the knowledge of God, teach them his true worship, and exhort them to desist from sinful life.

666. In this office of preaching to the Egyptians, and of teaching them, our heavenly Princess served as the instrument of her most holy Son, who lent power to her words. The effect of it was so great that many books would be required to describe the wonders and the conversions of souls that took place during the seven years of their stay in this province; for in her ministry She was filled with the benedictions of sweetness (Ps. 20, 4). Whenever the heavenly Lady listened to and answered those that came to Her, She held in her arms the Infant Jesus, as the One who was the Author of all the graces to be dispensed to sinners. She spoke to each one in the manner suitable to his capacity and serviceable for teaching him the doctrine of eternal life. She enlightened them concerning the Divinity and made them understand that there cannot be more than one God. She explained to them the several articles of truth pertaining to the Creation and Redemption of the world. She impressed upon their minds the commandments of the decalogue, founded upon the natural law; and She showed them the manner of adoring and worshipping God, and how they were to expect the regeneration of the human race.

667. Concerning the demons, She explained how they were enemies of God and men; how deeply they kept men in error by their idol-worship and the false answers of their oracles; how they induced men to commit the vilest abominations and afterwards secretly tempted them by exciting the disorderly passions. Although the Queen of heaven was so pure and free from all that is imperfect, nevertheless, for the glory of the Most High, She did not deem it beneath Her to speak to them of those vile and impure excesses in which all Egypt was sunk. She also declared to them that the Repairer of so many ills, who was to overcome the demons as it was written of Him, was already come into the world, although She did not say that She held Him in her arms. In order that her teachings might be accepted so much the more readily, and the truth might be more apparent, She confirmed her words by great miracles, curing all sorts of people who were sick or possessed by the devil and who came from all parts of the country. A few times the Queen went to the infirmaries and conferred admirable blessings upon the sick. Everywhere She consoled the sorrowful and brought relief to the afflicted and the unfortunate, winning all by loving kindness and beneficence and admonishing them with sweet earnestness.

668. In regard to the cure of the sick and wounded the heavenly Lady hesitated between two different sentiments: the one of charity, which drew Her to nurse the wounded with her own hand, and the other of modesty, which forbade Her to touch anyone. In order that all propriety might be observed, her most holy Son empowered Her to cure the men by her mere word and exhortations; while She might cure the women by the touch of her hands and cleansing their wounds. This course of action She maintained thenceforward, taking upon Herself as well the office of a mother as of a sick-nurse. respectively. But, as I will narrate, after they had lived two years in that place, saint Joseph also began to cure the sick, while the matchless charity of the Queen busied itself more particularly with the cure of the women. Though She was Herself endowed with such unsullied purity, free from all infirmities and sufferings, yet She hesitated not to tend their festering ulcers and apply with her own hands the coverings and bandages required. All this She did with such tender compassion, as if She herself were afflicted with their misfortunes. Sometimes it happened that, in order to relieve and cure the poor, She asked permission of her divine Son to place Him in the cradle; thus permitting the Lord of the poor to witness in another way the loving charity of this humble Lady. But in all these occupations and cures (O wonderful to relate!) this most modest Mistress never looked upon the face of either man or woman. Even when the wound was in the face, her modesty was so exquisite that She would not have been able to recognize any of her patients by their features if She had not known all men by another interior kind of vision.

669. On account of the excessive heat prevailing in Egypt, and on account of many disorders rampant among the people, the distempers of the Egyptians were widespread and grievous. During the years of the stay of the Infant Jesus and his most holy Mother, pestilence devastated Heliopolis and other places. On this account, and on account of the report of their wonderful deeds, multitudes of people came to them from all parts of the country and returned home cured in body and soul. In order that the grace of the Lord might flow more abundantly, and in order that his kindest Mother might have assistance in her works of mercy, God, at the instance of the heavenly Mistress, ordained saint Joseph as her helper in the teaching and healing of the infirm. For this purpose he was endowed with new light and power of healing. The holy Mary began to make use of his assistance in the third year of their stay in Egypt; so that now he ordinarily taught and cured the men, while the blessed Lady attended to the women. Incredible was the fruit resulting from their labors in the souls of men; for her uninterrupted beneficence and the gracious efficacy of her words drew all toward our Queen, and her modesty and holiness filled them with devoted love. They offered Her many presents and large possessions, anxious to see Her make use of them: but never did She receive anything for Herself, or reserve it for her own use; for they continued to provide for their wants by the labor of her hands and the earnings of saint Joseph. When at times the blessed Lady was offered some gift that seemed serviceable and proper for helping the needy and the poor, She would accept it for that purpose. Only with this understanding would She ever yield to the pious and affectionate importunities of devout persons; and even then She often made them a present in return of things made by her own hands. From what I have related we can form some idea how great and how numerous were the miracles wrought by the holy Family during their seven years' stay in Egypt and Heliopolis; for it would be impossible to enumerate and describe all of them.

INSTRUCTION VOUCHSAFED TO ME BY
THE QUEEN OF HEAVEN, MOST HOLY MARY

My daughter, thou art full of wonder at the works of mercy which I exercised in Egypt, curing the sick of their infirmities and helping the poor in their necessities, in order to relieve them in body and soul. Thou wilt be able to understand how all this comported with my love of modesty and retirement, when thou takest into consideration the immense love that urged my most holy Son to hasten immediately after his birth to the assistance of these people and pour out over them his immense love in his longings for their salvation. This love He communicated to me, and thus made me an instrument of his power, or I should not have dared to enter upon such a great enterprise. For though I always preferred to abstain from speaking or communicating with others, yet the will of my Son and Lord governed me in all things. Of thee, my friend, I desire, that in imitation of me, thou work for the benefit and salvation of thy neighbors, seeking to follow me in the perfection and quality of my works. Thou needst not seek occasions, for the Lord will send them. In some extraordinary circumstances, however, thou mayst find it advisable to offer thy services. But seek to exert thy influence upon all, teach and exhort them according to thy light; not presuming to take upon thyself the office of a teacher, but of one that seeks to console, and one that pities the hardships of her brothers; as one who with much reserve and humility and with great charity seeks to exhort them to patience.

671. As for those under thy charge, exhort and reprove them, govern and direct them to greater and greater perfection of virtue and to fulfill the divine pleasure. For next to seeking thy own perfection, God wills that thou encourage and teach those under thy charge according to power and graces given to thee. Pray without ceasing for those to whom thou canst not speak; thus extending thy charity towards all men. Since thou canst not go outside to tend the sick, make up for it by taking care of those living with thee, zealously serving them personally in whatever pertains to their comfort and wants. Do not consider thyself above this service because thou art their superioress; for on this very account thou must act as their mother and show thy loving care as such toward all, while in other things thou must interiorly esteem thyself below them. Since the world ordinarily leaves the care of the sick to the most poor and despised, simply because it does not know the high value of this service; therefore I, too, assign to thee as to one who is poor and the least of all, this office of tending the sick, in order that thou mayest follow me in the performance of it.

CHAPTER XXVII

HEROD RESOLVES TO MURDER THE INNOCENTS; MOST HOLY MARY IS
AWARE OF THIS. SAINT JOHN IS CONCEALED BY HIS RELATIVES

We will now leave the Infant Jesus, most holy Mary and Joseph in the work of sanctifying Egypt by their beneficent presence, and return to Judea, which was unworthy of it. Thus we will understand the course of the devilish cunning and hypocrisy of Herod. That wicked king was waiting for the message of the Magi concerning the newly born King of the Jews, ready to devote Him to an inhuman death. He trusted for a while to his own cunning, until his anxiety caused him to inquire. But when he was informed of their stay in Bethlehem, their departure, their escape from Palestine on a different route, and of other happenings in the temple, he awoke to the fact that he had been foiled in his purpose. He consulted anew some of the experts of the Law; and as their interpretation of the Scriptures concerning Bethlehem and the happenings at Bethlehem coincided with his suspicions, he ordered a strict search to be made for our Queen, her Child and the glorious saint Joseph. But the Lord, who had commanded their flight from Jerusalem in the night, also concealed them on their journey, so that there was none that knew anything of it, or that could discover a trace of their flight. Not being able to find Them, and no one having any knowledge of Them, the henchmen of Herod brought back the answer that no such man, woman or child could be found in the whole country.

673. This inflamed the fury of Herod (Matth. 2, 16) and increased his anxiety; in vain he sought some means to prevent the evil threatening Him from a rival King. But the devil, who knew him to be ready for any wickedness, stirred up in his heart the enormous thought of using his royal power to murder all the children under two years of age around Bethlehem. For in that way the King of the Jews, recently born there, would inevitably be murdered among them. The tyrant was highly satisfied with this scheme, which never yet had been thought of by any even the greatest barbarian; and he set about its execution without any of the aversion of horror that it was apt to excite in other rational beings. Having studied out his wrathful plans to his satisfaction, he ordered some troops to be gathered in that region and privately instructed some of the more intimate of his officers under severe penalties to kill all the children under two years in Bethlehem and its vicinity. The command of Herod was executed and the whole country was filled with confusion and wailing, and with the tears of the parents and of the other relations of the innocent victims, who were thus doomed without any possibility of resistance or prevention.

674. This command of Herod was issued six months after the birth of the Savior. When it began to be executed the great Queen happened to hold her divine Son in her arms, lost in contemplation of his most holy Soul. Looking into it as into a clear mirror, She saw all that passed in Bethlehem more clearly than if She herself had been present to hear the wailing of the children and the parents. She saw also how her Son prayed to his eternal Father for the parents of these innocents; that He offered up the murdered children as the first fruits of his own Death; asking Him also that they receive the use of reason, in order that they might be a willing sacrifice for their Redeemer and accept their death for his glory. Thus He would be able to reward them with the crowns of martyrdom for what they suffered. All this the eternal Father granted, and as it was made known to the Queen in her Onlybegotten Son, She joined Him in his prayers and sacrifices. She also pitied the parents of the martyred infants in their heartrending tears and sorrows for their sons. She, indeed, was the first and true Rachel weeping for the children in Bethlehem (Jer. 31, 15); and there was no mother who sorrowed for them as She did, since no one could be such a Mother as She was to them.

675. She did not know at the time what saint Elisabeth had done in order to safeguard her son John pursuant to the warning of the angel sent to her by the Queen Herself, as narrated in the twenty-second chapter. Although She had no doubt as to the fulfillment of all the mysteries known to Her concerning the Precursor by divine enlightenment, yet She was uncertain of the troubles and anxieties caused to saint Elisabeth and her son, and of the manner in which they had forestalled the cruelty of Herod. The sweetest Mother did not presume to ask her divine Son concerning this event, on account of the prudence and reverence always observed by Her in regard to such revelations; for in her humility and patience She counted Herself as unworthy and as dust in the sight of the Lord. But the Almighty took notice of her pious and compassionate desires and informed Her that Zachary, the father of saint John, had died four months after her virginal parturition and about three months after She had left Jerusalem. The widowed saint Elisabeth now had no other company than that of her son John, with whom she was passing the days of her widowhood in a retired and secluded place. For on account of the warning of the angel, and knowing of the cruel disposition of Herod, she had resolved to flee to the desert with her child and live there in the company of wild beasts rather than within the dangerous reach of Herod. This resolve she had taken with the approbation of the Most High and, guided by his impulse, She was now hidden in a cave or cleft of the rock where, with great hardship and difficulty, she obtained sustenance for herself and her son.

676. The heavenly Lady also knew that saint Elisabeth, after three years of this solitary life, died in the Lord; that saint John remained in the desert, commencing to live an angelic life, and that he was not to leave his solitude until he should be commanded by the Almighty to preach penance as his Precursor. These sacraments and mysteries the Infant Jesus manifested to his most holy Mother with many other hidden and profound blessings conferred upon saint Elisabeth and her son in that desert. All this She perceived in the same way as She now perceived the death of the innocent children. It filled Her with joy and compassion; the one because She saw saint John and his mother in safety, the other, on account of the hardships to which they were exposed in the desert. She immediately asked of her most holy Son permission to take care thenceforward of Elisabeth and her son. From that time on She frequently sent her holy angels to visit them with the consent of the Lord; and through them also She sent them provisions, which afforded them better sustenance than they could find in the wild abode. Through these angelic messengers the holy Lady kept up a continual intercourse with her relatives during her stay in Egypt. When the last hour of Elisabeth arrived, Mary sent her a great number of angels to assist her and her child, who was then four years old. These angels also helped saint John to bury his mother in the desert. Thereupon the Queen sent to him every day his sustenance, until he was of sufficient age to provide for his living by his own labors and exertions in gathering herbs, roots and woodland honey (Mark 1,6); of these thenceforward he lived in admirable abstinence, as I shall relate farther on.

677. Neither the tongue of creatures can describe, nor intellect comprehend, the vast merits and increase of sanctity accumulating in the most holy Mary through these continued and wonderful works; for in all things She acted with a prudence more than angelic. What moved Her to the greatest admiration, love and praise of the Almighty was to see how, at the intercession of Herself and her Son for the holy Innocents, his providence showed itself so liberal toward them. She knew as if She were present the great number of children that were killed and that all of them, though some were only eight days, two or six months old, and none of them over two years, had the use of their reason; that they all received a high knowledge of the being of God, perfect love, faith and hope, in which they performed heroic acts of faith, worship, and love of God, reverence and compassion for their parents. They prayed for their parents and, in reward for their sufferings, obtained for them light and grace for advance in spiritual things. They willingly submitted to martyrdom, in spite of the tenderness of their age, which made their sufferings so much the greater and consequently augmented their merits. A multitude of angels assisted them and bore them to limbo or to the bosom of Abraham. By their arrival they rejoiced the holy ancients and confirmed them in the hope of speedy liberation. All these were effects of the prayers of the divine Child and his Mother. Aware of all these wonders, She was inflamed with ardor and exclaimed; "Praise the Lord, ye children"; and joined with them in the praise of the Author of these magnificent works, so worthy of his Goodness and Omnipotence. Mary alone knew of them and appreciated them properly. And She, so closely allied to God himself, perfectly reached the degree of humility required for such appreciation; for though She was the Mother of innocence, purity and sanctity, She humiliated Herself more than all creatures with all their faults will ever know how to humiliate themselves. Among all creatures most holy Mary reached a degree of humility peculiar to Herself, which fully equaled the high blessings and gifts received by all other creatures; for She alone comprehended fully how insufficient is the return the creature can make for all the blessings flowing from the boundless love of God. Knowing that without this humility no act of a creature can be worthy of a God, She reached the height of all perfection by making all her acts serve as a grateful return for benefits received.

678. At the end of this chapter I wish to draw attention to the fact that in many things which I am describing, a great diversity of opinion exists among the holy fathers and writers; as, for instance, in regard to the time of the slaughter of the innocent children, or whether also the new-born children or those that were only a few days old were included in the slaughter, or concerning other doubtful points, about which I will not speak, since they are not necessary to my purpose. I write only what is being shown or dictated to me, or about which obedience forces me to ask, in order that this history may be more clear. It will not do to start a dispute concerning what I write; for from the beginning I said, that the Lord wishes this whole work to be free from mere opinion and to contain nothing but what is taught me by the divine light To decide whether that which I write is in harmony with the truth of holy Scriptures, or befits the majesty and grandeur of my subject, or whether the events narrated bear the necessary sequence or connection: all this I leave to the learning of my teachers and superiors and to the judgment of the wise and pious. Variety of opinion is as it were inevitable among the writers on these subjects, since they are guided by different authors, and are each following those of the ancient authors that satisfy them best; yet more than a few of the old authors (if we except the events related in the canonical writings) relied only on conjecture or on doubtful sources. I, as an ignorant woman, cannot enter upon such discussions.

INSTRUCTION VOUCHSAFED BY
THE QUEEN OF HEAVEN, MOST HOLY MARY

My daughter, in what thou hast written I wish that thou learn a lesson from the very sorrow and apprehension with which thou hast performed this task. Well-founded is thy sorrow to see how such a noble creature as man, made according to the likeness and image of the Lord, endowed with such divine qualities, and gifted with the power of knowing, loving, seeing, and enjoying God eternally, should allow himself to be degraded and defiled by such brutal and abominable passions as to shed the innocent blood of those who can do no harm to anyone. This should induce thee to weep over the ruin of so many souls j especially in the times in which thou livest when that same ambition which incited Herod, has kindled such great hatred and enmity among the children of the Church, occasioning the ruin of countless souls and causing the waste and loss of the blood of my most holy Son, poured out for the salvation of men. Do thou bitterly deplore this loss.

680. But likewise be warned by what thou hast seen in others; ponder the effects of passions admitted into the heart; for if once they have mastered the heart, they will either smother it in lust when it finds success, or consume it with wrath at meeting any opposition. Fear thou, my daughter, this danger, not only on account of the results thou seest of ambition in Herod, but also on account of what thou seest going on every hour in other persons. Be very careful not to allow thyself to be mastered by anything, be it ever so small; for in order to start a great conflagration the smallest spark is sufficient. I have often repeated to thee this same warning, and I shall continue to do so more often in the future; for the greatest difficulty in practicing virtue consists in dying to all that is pleasurable to the senses. Thou canst not be a fit instrument in the hands of the Lord, such as He desires thee to be, if thou dost not cleanse thy faculties even of the images of all creatures, so that they do not find entrance into thy desires. I wish it to be to thee an inexorable law that all things, except God, his angels and saints, be to thee as if they did not exist. These should be thy sole possession; on this account the Lord has opened to thee his secrets, honors thee with his familiarity and intimacy, and for this purpose also do I honor thee with mine, that thou neither live nor wish to live without the Lord.

CHAPTER XXVIII

AT THE AGE OF ONE YEAR THE INFANT JESUS SPEAKS TO SAINT JOSEPH AND REQUESTS HIS MOTHER TO CLOTH HIM AND ALLOW HIM TO WALK. HE COMMENCES TO CELEBRATE THE DAY OF HIS INCARNATION AND OF HIS BIRTH

During one of the conversations of Mary with Joseph concerning the mysteries of the Lord, the Infant Jesus, having reached the age of one year, resolved to break the silence and speak in plain words to Joseph, who so faithfully fulfilled the duties of a foster-father. As I have already mentioned in chapter the tenth, He had thus conversed with his heavenly Mother from the time of his Birth. The two holy Spouses were speaking of the infinite being of God, of his goodness and excessive love, which induced Him to send his Onlybegotten Son as the Teacher and Savior of men, clothing Him in human form in order that He might converse with them and suffer the punishments of their depraved natures. Saint Joseph was lost in wonder at the works of the Lord and inflamed by affectionate gratitude and exaltation of the Lord. Seizing upon this occasion the infant God, resting upon the arms of his Mother as upon the seat of wisdom, began to speak to saint Joseph in an intelligible voice, saying: "My father, I came from heaven upon this earth in order to be the light of the world, and in order to rescue it from darkness of sin; in order to seek and know my sheep as a good Shepherd, to give them nourishment of eternal life, teach them the way of heaven, open its gates, which had been closed by their sins. I desire that you both be children of the Light, which you have so close at hand."

682. These words of the Infant Jesus, being full of divine life, filled the heart of the patriarch saint Joseph with new love, reverence and joy. He fell on his knees before the infant God with the profoundest humility and thanked Him for having called Him "father" by the very first word spoken to him. He besought the Lord with many tears to enlighten him and enable him to fulfill entirely his most holy will, to teach him to be thankful for the incomparable benefits flowing from his generous hands. Parents who love their children very much are touched with consolation and pride to see their children show great signs of wisdom and virtue; and even when this is not the case, they are naturally inclined to extol and make much of their childish pranks and sayings; for all this is the result of their tender affection for their young offspring. Although saint Joseph was not the natural, but the foster-father of Jesus, his love for Him exceeded by far all the love of parents for their children, since in him grace, or even natural love, was more powerful than in others, yea than in all the parents together. Hence the joy of his soul is to be measured by this love and appreciation of saint Joseph as being the foster-father of the Infant Jesus. For he at the same time heard himself called the father of the Son of the eternal Father, and saw Him so beautiful in grace, while listening to such exalted wisdom and knowledge in the Child.

683. During the whole of this first year his sweetest Mother had wrapped the infant God in clothes and coverings usual with other children; for He did not wish to be distinguished in this from others, and He wished to bear witness to his true humanity and to his love for mortals, enduring this inconvenience otherwise not required of Him. The most prudent Mother, judging that now the time had come to free Him from swaddling clothes and place Him on his feet, knelt down before the Child in its cradle and said: "My Son and sweetest Love of my soul, my Lord, I desire, as thy slave, to be punctual in fulfilling thy wishes. O, Light of my eyes, Thou hast been for a long time oppressed by the swaddling-clothes and thereby gone to the extreme of thy love for men; it is time Thou change this manner. Tell me, my Master, what shall I do to place Thee on thy feet?"

684. "My Mother," answered the Infant Jesus, "on account of the love which I bear toward man, whom I have created and come to redeem, the swathings of my childhood have not seemed irksome to Me, since when I shall be grown up I shall be bound and delivered over to my enemies unto death (Matth. 20, 18). If this prospect is sweet to Me for the love of my Father (Heb, to, 71) all the rest is certainly easy to Me. I wish to possess only one garment during all my life, for I seek nothing more than what is sufficient to cover Me. Although all created things are mine because I have given them being, I turn them all over to men in order that they may owe Me so much the more and in order that I may teach them, according to my example and for my love, to repudiate and despise all that is superfluous for natural life. Clothe Me, my Mother, in a tunic of a lowly and ordinary color. This alone will I wear, and it shall grow with Me. Over this garment shall they cast lots at my death (Ps. 21, 19) ; for even this shall not be left at my disposal, but at the disposal of others; so that men shall see that I was born and wish to live poor and destitute of visible things, which being earthly, oppress and darken the heart of man. At the very moment of my conception in thy virginal womb I made this renunciation and abdication of all that is contained in the world, though all is mine on account of the union of my human nature with the divine. I shall not have anything to do with visible things except to offer them up to the eternal Father, renouncing them for his love, and making use of only so much as is sufficient to sustain my natural life, which I will afterwards yield up for man's sake. By this example I wish to impress upon the world the doctrine that it must love poverty and not despise it; for I, who am the Lord of the whole world, entirely repudiated and rejected its possessions. Those who know Me by faith should be filled with confusion at seeing themselves desire what I taught them to despise."

685. The words of the divine Child produced in the heart of the heavenly Mother diverse wonderful effects. The allusion to the seizure and death of her most holy Son transfixed her pure and compassionate heart, and the doctrine and example of such extreme poverty and destitution excited her admiration and urged Her to its imitation. His boundless love for mortals inflamed Her with loving gratitude toward the Lord and produced in Her heroic acts of many virtues. Seeing that the Child Jesus desired no footgear and only one garment, She said to Him: "My Son and my Lord, thy Mother has not the heart to allow Thee to go barefoot upon the ground at thy tender age; permit me, my Love, to provide some kind of covering to protect them. I also fear that the rough garment, which Thou askest of me, will wound thy tender body, if thou permit no linen to be worn beneath." "My Mother, I will permit a slight and ordinary covering for my feet until the time of my public preaching shall come, for this I must do barefooted. But I do not wish to wear linen, because it foments carnal pleasures, and is the cause of many vices in men. I wish to teach many by my example to renounce it for love and imitation of Me."

686. Immediately the great Queen set diligently about fulfilling the will of her most holy Son. Procuring some wool in its natural and uncolored state, She spun it very finely with her own hands and of it She wove a garment of one piece and without any seam, similar to knitted stuff, or rather like twilled cloth; for it was woven of twisted cords, not like smooth-woven goods. She wove it upon a small 100m, by meshes, crocheting it of one seamless piece in a mysterious manner (John 19, 23). Two things were wonderful about it: that it was entirely even and uniform, without any seams, and that, at her request, the natural color was changed to a more suitable one, which was a mixture of brown and a most exquisite silver-gray, so that it could not be called either, appearing to be neither altogether brown, nor silvery, nor gray, but having a mixture of them all. She also wove a pair of sandals of strong thread, like hempen shoes, with which She covered the feet of the infant God. Besides these She made a half tunic of linen, which was to serve as an undergarment. In the next chapter I shall telI what happened when She clothed the Infant Jesus.

687. At this time occurred the anniversary of the Incarnation and of the Nativity of the divine Word, both of them when they had already settled in Egypt. The celestial Queen celebrated these feasts, so joyous for the Mother of God, commencing a custom observed by Her during all the rest of her life, as will be seen in the third part, which treats about the mysteries happening later on. She began to prepare for the feast of the Incarnation nine days before, in accordance with the nine days of preparation, in which She had been visited with such admirable and magnificent graces. At the anniversary of the Incarnation or Annunciation She invited all the angels of heaven, together with those of her guard, to assist Her in the celebration of those great mysteries and to help Her to acknowledge and give worthy thanks to the Almighty. Prostrate before the Infant in the form of a cross, She besought Him to praise in her stead the eternal Father and thank Him for the favors of his right hand towards Her, and for the gift of his Onlybegotten Son to the human race (John 3, 16). The same petition She made on the anniversary of her divine parturition. On these days the heavenly Lady was regaled with many graces and joys by the Most High; because He renewed the unbroken remembrance and understanding of these exalted sacraments. As She had received intelligence how much the eternal Father was pleased and obliged by this outward manifestation of sorrow exhibited in her prostration in the form of a cross, and by her mindfulness of the crucifixion of the Lamb of God, She practiced this devotion on all the festivals, seeking to appease the divine justice and soliciting mercy for the sinners. Inflamed with charity, She rose up and ended her celebration with wonderful hymns, singing them alternately with the angels; they formed a choir of celestial harmony, the holy angels intoning their songs, and the blessed Lady answering them on her part in hymns more sweet to the ears of God, and more acceptable than those of the most exalted seraphim and all the heavenly choirs. For these were the echoes of his infinite virtues piercing to the very throne and judgment seat of the eternal God.

INSTRUCTION GIVEN BY THE
MISTRESS AND QUEEN OF HEAVEN

My daughter, neither thyself nor all creatures together can ever comprehend the spirit of poverty of my most holy Son, and what He has taught me concerning it. But from what I have told thee thou canst understand much of the excellence of this virtue, which its Author and Teacher loved so much, and of the horror in which He holds the vice of covetousness. The Creator cannot hate the beings which He has created; but He knows in his wisdom the boundless damage caused in mortals by avarice and covetousness of visible things; and that this insane love would pervert the greater part of the human nature. His horror of this vice was in proportion to the number of sinners and foredoomed ones, who are lost by the vice of avarice and cupidity.

689. In order to meet this evil and provide some remedy against it, my most holy Son chose poverty, and taught it by word and by example of his admirable abnegation. Thus would the Physician justify his cause before men if they, for whom He prepared this means of safety and restoration, would neglect to take advantage of it. This same doctrine I taught and practiced during all my life, and upon it the Apostles founded the Church. Such was also the teaching and practice of the Patriarchs and Saints, who rejuvenated and confirmed religion in the Church; for all of them have loved poverty, as the only and most efficacious means of holiness. They have abhorred riches as the incentive to evil and the root of all vices (I Tim. 6, 10). This poverty I wish thee to love and seek after with all diligence; for it is the adornment of the spouses of my most holy Son, without which I assure thee, my dearest, He will disavow and repudiate them as unworthy and far removed from Him. For it is preposterous to see a bride overflowing in riches and bedecked with jewels at the side of a poor and destitute bridegroom; nor can true love exist with such inequality.

690. It is clear that though thou wish to imitate me as a legitimate daughter, I, being myself poor, shall not recognize thee as my daughter if thou art not one in reality, nor shall I ever permit that in thee which I abhorred for myself. I remind thee also not to forget the blessings of the Most High, which thou hast received in such abundance; for if thou art not very attentive and solicitous in this duty, thou wilt be drawn into forgetfulness and gross rudeness by the bluntness and sluggishness inherent in the human nature. Renew many times a day the memory of his blessings, always giving thanks to the Lord with humble and loving affection. Especially memorable among his benefits are that He has called thee, waited for thee, dissembled and excused thy faults, and added thereto such oft repeated favors. This remembrance will cause in thee sweet and strong movements of love; and thou wilt find new grace and favor before the Lord, since He is so much pleased by a faithful and thankful heart. On the other hand, He is much offended if his kindnesses and blessings are not esteemed and appreciated; for, as He confers them in the fullness of his love, He desires a dutiful, loyal and loving return on the part of his creatures.

CHAPTER XXIX

THE MOST HOLY MOTHER CLOTHES THE INFANT JESUS IN THE SEAMLESS TUNIC;
SHE PUTS SHOES ON HIS FEET. THE DOINGS AND OBSERVANCES OF THE LORD

In order to clothe the divine Infant in the small tunic and put on his feet the sandals made by Her, the most prudent Lady cast Herself on her knees before her sweetest Son and addressed Him in the following words:

"Most high Lord, and Creator of heaven and earth, I would wish to clothe Thee, if possible, in such a way as thy Divinity deserves, and I would gladly have made these garments, which are to cover Thee, from my heart blood; but I know that the poor and insignificant coverings I now offer Thee are according to thy desires. Pardon me, my Lord and Master, my faults and accept the loving affection of her, who is but dust and ashes: allow me to clothe Thee." The Infant Jesus was pleased with the loving service of his purest Mother; and thereupon She clothed and shod Him, setting Him upon his feet. The tunic fitted Him perfectly, covering his feet without hindering them in walking, and the sleeves extended to the middle of his hands, although She had taken no measure beforehand. The collar was cut out round, without being open in front, and was somewhat raised around the neck adjusting itself to the throat. Through this opening the heavenly Mother passed it over the head of the Infant; for the garment gracefully adjusted itself according to her wishes. He never divested Himself of this tunic, until the executioners themselves tore it off to scourge and afterwards to crucify Him; for this garment continually grew with Him, adjusting itself to his body. The same happened also with the sandals and with the undergarment, which the solicitous Mother made for Him. None of all these articles of clothing wore away or became old in the thirty-two years, nor did the tunic lose its color or its newness but remained just as it had left the hands of the great Lady; nor did any of them become soiled or filthy, but they preserved their first cleanliness. The garment which the Redeemer of the world laid aside in order to wash the feet of his Apostles. was a mantle or cape which He wore over his shoulders; and this also had been made by the Virgin after they had returned to Nazareth. Like the other clothing it grew with the Lord, was of the same color only a little darker and was woven in the same way.

692. Thus the infant Lord of the eternities was placed on his feet, after having since his birth been wrapped in swaddling-clothes and held for most of the time in the arms of his most holy Mother (John 13. 4). He was the most beautiful among the sons of men. The angels were astounded at the humble and poor raiment chosen by Him who clothes the heavens in light and the fields with beauty. He walked freely on his feet in the presence of his parents; but before strangers this wonder remained for a time concealed. since the Queen took Him in her arms when outsiders approached or whenever they went abroad. Indescribable was the joy of the heavenly Lady and of saint Joseph as they saw the Infant walking about and exhibit such rare beauty. He received nourishment at the breast of his purest Mother until He was a year and a half old and no longer. His meals thereupon were most frugal as well in quantity as in quality. At first they consisted in broths mixed with oil, and some fruits or fishes. While He was still in process of growth She gave Him to eat three times a day, as often as She had formerly given Him her milk; in the morning, afternoon and at night. The divine Child never asked for food; but the loving Mother with thoughtful anxiety provided Him his meals at the proper time until later on, when He was already grown up and would not consent to eat oftener or at other hours than the heavenly Spouses themselves. This was his rule until He reached adult age, of which I will speak later on. Whenever He took his meals with his parents they always waited until He should pronounce the blessing at the beginning and give thanks at the end.

693. From the time the Child Jesus was on his feet He commenced to retire and spent certain hours of the day in the oratory of his Mother. As the most prudent Mother was anxious to know his wishes in regard to her intercourse with Him, the Lord responded to her mute appeal, saying: "My Mother, enter and remain with Me always in order that thou mayest imitate Me in my works; for I wish that in thee be modeled and exhibited the high perfection which I desire to see accomplished in the souls. For if they had not resisted my first intentions (I Tim. 2, 4), they would have been endowed with my most abundant and copious gifts; but since the human race has hindered this, I have chosen thee as the vessel of all perfection and of the treasures of my right hand, which the rest of the creatures have abused and lost. Observe me therefore in all my actions for the purpose of imitating Me."

694. Thus the heavenly Lady was installed anew as the Disciple of her most holy Son. Thenceforward passed such great and hidden mysteries between these Two. that not until the day of eternity will they be known. Many times the divine Child prostrated Himself on the ground, at others He was raised from the ground in the form of a cross, earnestly praying to the eternal Father for the salvation of mortals. In all this his most loving Mother imitated Him. For to Her were manifest the interior operations of his most holy soul, just as well as the exterior movements of his body. Of this knowledge of most pure Mary I have spoken in other parts of this history and it is necessary to point it out often, because this was the source of the light which guided Her in her holy life. It was such a singular blessing, that all creatures together will not be able to understand or describe it by their united powers. The great Lady did not always enjoy visions of the Divinity; but always the sight of the most holy humanity and soul of her Son with all their activities. In a special manner She was witness of the effects of the hypostatic and beatific union of the humanity with the Divinity. Although She did not always see this glory and this union substantially; yet She perceived the interior acts by which his humanity reverenced, loved and magnified the Divinity to which it was united; and this privilege was reserved solely to most holy Mary.

695. On these occasions it often happened that the Child Jesus in the presence of his most holy Mother wept and perspired blood, for this happened many times before his agony in the garden. Then the blessed Lady would wipe his face interiorly perceiving and knowing the cause of this agony, namely the loss of the foreknown and of those who would be ungrateful for the benefits of their Creator and Redeemer and in whom the works of the infinite power and goodness of the Lord would be wasted. At other times the blessed Mother would find Him refulgent with heavenly light and surrounded by angels that sang sweet hymns of praise; and She was made aware, that the heavenly Father was pleased in his beloved and Onlybegotten Son (Matth. 17, 5). All these wonders commenced from the time when at the age of one year He began to walk, witnessed only by his most holy Mother, whose heart was to be the treasure-house of his wonders. The works of love, praise and worshipful gratitude, his petitions for the human race, all exceed my ability to describe. I must refer the understanding of it to the faith and piety of the Christians.

696. The Child Jesus grew in the admiration and esteem of all that came to know Him. Having reached the age of six years He began now and then to visit the sick in the hospitals, seeking out the stricken ones and mysteriously comforting and consoling them in their afflictions. Many of the inhabitants of Heliopolis began to know Him; the secret attractions of his Divinity and sanctity drew toward Him the hearts of all, and many offered Him gifts. These, according to the promptings of his interior knowledge, He refused or accepted for distribution among the poor. The admiration caused by his wise counsels and his modest and considerate behavior, caused many to extol and congratulate the parents on such a Son. Although all of them were ignorant of the mysteries and of the dignity of the Son and the Mother; yet the Lord of creation, being desirous of honoring his Mother, permitted them to reverence Her as far as was possible under the circumstances, without their learning the special reason for doing so.

697. Many of the children of Heliopolis gathered around the Child Jesus, as it is natural with children of similar age and condition. Since they were free from great malice and were not given to inquire, whether He was more than man, but freely admitted the heavenly light, the Master of truth welcomed them as far as was befitting. He instilled into them the knowledge of God and of the virtues; He taught and catechized them in the way of eternal life, even more abundantly than the adults. As his words were full of life and strength, He won their hearts and impressed his truths so deeply upon them, that all those, who had this good fortune, afterwards became great and saintly men; for in the course of time they ripened in themselves the fruit of this heavenly seed sown so early into their souls.

698. The blessed Mother was well-informed of all these happenings. Whenever her most holy Son returned from these errands, in which He had fulfilled the will of his eternal Father by looking after his flock, the Queen and the angels prostrated themselves before her divine Son and gave Him thanks for the benefits done to those innocents, who did not yet know Him for their true God, and She kissed his feet as those of the Highpriest of heaven and earth (Heb. 4, 1). This She also did whenever the Child was about to go forth; on such occasions He would raise Her up from the earth in filial reverence and Jove. The Mother also asked for his blessing upon all her undertakings; and She never lost an occasion for practicing virtue with all the intensity of her love and divine grace. Never was any grace in Her without its fruit, but it operated in all its plenitude and increased in operation. The great Lady sought new means and ways of humiliating Herself, adoring the incarnate Word by her genuflections and prostrations and other most loving and profound ceremonies as outward tokens of her prudence and holiness. This She attended to with such wisdom, that She excited the admiration of the angels themselves, who, interchanging among themselves the praises of the Divinity, said to each other:  "Who is that pure Creature, so full of delight to our Creator and her Son? (Cant. 1, 2). Who is this One, that so wisely and attentively honors and reverences the Most High, far exceeding us all in her loving alertness and attention?"

699. In his intercourse and conversation with his parents, this most wonderful and beautiful Child, after He had begun to walk and grow larger, showed more gravity than when He was younger. The tender caresses, which always had been tempered and measured, were now withheld, for in his countenance shone forth such majesty as a reflection of his hidden Deity, that, if He had not mixed it with a certain sweetness and affability, reverential fear would have prevented all intercourse with Him. The heavenly Mother and saint Joseph felt the effects of a divine power and efficacy, as well as the kindness and devotedness of a loving Father, proceeding from his countenance. Joined with this majesty and magnificence was his filial affection toward his heavenly Mother, while on the other hand He treated saint Joseph as one, who had as well the name as the duties of a father toward Him; and therefore He obeyed them both as a most devoted Son obeys his parents. In his whole behavior the incarnate Word practiced the virtues of obedience, humility and human kindness with such an admirable mixture of majesty and gravity, that his divine wisdom shone forth in all his actions and that none of his grandeur was impaired by triviality or smallness. The heavenly Queen was most attentive to all these mysteries and She alone, as far as a mere creature could, comprehended befittingly the work of her most holy Son and understood the ways of his infinite wisdom. I would attempt the impossible to try to describe in human words the effects of all his doings on her most pure and prudent soul, or how closely She imitated his ineffable sanctity. The souls which were converted and saved in Heliopolis and in all Egypt, the sick that were cured, and the wonders wrought during their seven years' stay in that country, cannot be enumerated: such a blessed crime did the cruelty of Herod turn out to be for Egypt. The goodness and wisdom of God draws from the very wickedness and evils of sin the greatest good. If in one direction men cast away his mercies and shut them out, He calls upon them in other directions to open their hearts and admit his blessings (Job 34, 24). His ardent desires to benefit the human race cannot be quenched by the floods of our sins and ingratitudes.

INSTRUCTION GIVEN TO ME BY
THE QUEEN OF HEAVEN, MOST HOLY MARY

My daughter, from the very beginning of this history of my life thou wast made to understand, that among other purposes, the Lord wished to call the attention of mortals to the debt contracted by their unfeeling forgetfulness of his divine love and of mine toward them. It is true that all his love is included and made manifest in his having died on the Cross for them, for this was the extremity of his immense charity (John 3, 16). But many ungrateful men are loath to remember even this blessing. For such and for all others the knowledge of what He did for them during the thirty-three years should be a new incentive and spur of love; since each of his acts was worth an infinite price and merited our eternal gratitude. The Almighty set me as a witness to all of them: and I assure thee, that from the first instant of his conception in my womb, He ceased not to clamor to the Father for the salvation of men. From that moment He began to embrace the Cross (Heb. 10, 5), not only in desire, but also as far as was possible in effect, placing Himself in the position of one crucified from his infancy and continuing these exercises during his whole life. I also imitated Him in this, joining Him in his prayers and labors for mankind and in the very first acts of his most sacred humanity by which He rendered thanks for the salvation of men.

701. Let therefore mortals beware, lest I, who was a Witness and Co-operatrix of this salvation, be not also a Witness and Co-operatrix in the day of judgment, proclaiming how well justified is the cause of God with men. If on that day I most justly refuse my intercession to those, who have foolishly despised and forgotten so many and so great favors and blessings, the results of the divine love of my Son and my own: what answer, what excuse or evasion shall those then bring forward, who have been so well informed, so much admonished and enlightened by the truth? How can these ungrateful and pertinacious mortals expect mercy of the most just and righteous God, when He has given them sufficient and opportune time, invited them so often, called them, waited and worked for them, and conferred upon them immense blessings, while they abused and wasted all of them in the pursuit of vanity? Fear, my daughter, this, the greatest of all blindnesses. Refresh ever the memory of the most holy works of my Son and of me, and imitate them with all thy fervor. Continue the exercises of the cross under the guidance of obedience, in order to keep thyself mindful of what thou must imitate and give thanks for. Take notice at the same time, that my Son and Lord could have redeemed the human race without suffering so much and that He wished to increase his sufferings only on account of the immensity of his love for souls. The return for such condescension should be, that the creature content not itself with little, as is ordinarily the case with ignorant men. Add thou virtue to virtue and seek thereby evermore to meet all thy obligations, imitating the Lord and me in our labors for the salvation of the world. All thy merits offer up for souls, uniting them with his merits in the presence of the eternal Father.

CHAPTER XXX

JESUS, MARY AND JOSEPH RETURN TO NAZARETH AT THE COMMAND OF THE LORD

The Child Jesus reached the end of his seventh year while in Egypt, which was also the term set by the eternal Wisdom for his mysterious sojourn in that land. In order that the prophecies might be fulfilled, it was necessary that He return to Nazareth. This decree the eternal Father intimated to his most holy Son on a certain day in the presence of his holy Mother and while She was with Him in prayer. She saw it mirrored in his deified soul and She saw how He submitted to it in obedience to the Father. Therein the great Lady joined Him, although they had already become better acquainted and habituated to their present abode than to their own native city of Nazareth. Neither the Mother nor the Son made known to saint Joseph this new decree of heaven. But in that very night the angel of the Lord spoke to him in his sleep, as Matthew relates (Matth. 2, 19), and bade him take the Child and its Mother and return to the land of Israel; for Herod and those who with him had sought the life of the Child, were dead. So much value does the Almighty set on the proper order in created things, that, though Jesus was the true God and his Mother so highly exalted above saint Joseph in sanctity, He did not permit the arrangements of this journey to proceed from his Son nor from his Mother, but from saint Joseph, who was the head of this Family. God intended to teach all mortals, that He wishes all things to be governed by the natural order set up by his Providence; and that the inferiors and subjects of the mystical body of the Church, even though they may excel in virtue and in certain other respects, must obey and submit to their superiors and prelates in the visible order.

703. Saint Joseph immediately notified the Child Jesus and his Mother of the command of the Lord; and both of them answered, that the will of the heavenly Father must be done. Thereupon they resolved upon their journey without delay, immediately distributing among the poor the little furniture contained in their dwelling. This was done by the hands of the divine Child; for the heavenly Mother often consigned into his hands what She had destined as alms to the poor, knowing that the Child, as the God of mercy, loved to exercise it with his own hands (Matth. 25, 40). When She gave Him these alms the most holy Mother falling on her knees, said: "Take, my Son and Lord, whatever Thou desirest, in order to share it with the poor, our friends and brothers." The blessed dwelling, which had been sanctified and consecrated for seven years by the presence of the Highpriest Jesus, was left in the possession of certain of the most devout and pious persons in Heliopolis. Their virtue and holiness had gained them a favor which they could not now fully estimate; although, on account of what they had seen and experienced, they counted themselves indeed fortunate to occupy the same house, in which these Strangers had lived for seven years. This affectionate devotion was rewarded by abundant light and grace for their eternal salvation.

704. They departed for Palestine in the company of angels as on their way thence. The great Queen sat on the ass with the divine Child on her lap and saint Joseph walked afoot, closely following the Son and Mother. On account of the loss of such great Benefactors their acquaintances and friends were very sorrowful at the news of their departure; with incredible weeping and sighing they saw Them leave, knowing and loudly complaining, that they were now losing all their consolation and refuge in their necessities. If the divine power had not interfered, the holy Family would have found great difficulty in leaving Heliopolis; for its inhabitants began to feel the night of their miseries secretly setting upon their hearts at the parting of the Sun, which had dispersed and brightened its darkness (John 1, 9). In traversing the inhabited country they passed through some towns of Egypt, where They scattered their graces and blessings. The news of their passage spreading about, all the sick, the afflicted and disconsolate gathered to seek Them out, and they found themselves relieved in body and soul. Many of the sick were cured, many demons were expelled without their knowing who it was that thus hurled them back to hell. Yet they felt the divine power, which compelled them and wrought such blessings among men.

705. I will not tarry to relate the particular events of this journey of the Child Jesus and his most blessed Mother out of Egypt; for it is not necessary, nor could it be done without extending this history too much. It will suffice to say that all who came to Them with greater or less devotion, left their presence enlightened with truth, assisted by grace and wounded with the love of God. They felt a secret force, which urged and compelled them to the pursuit of virtue and, while withdrawing them from the paths of death, showed them the way of eternal life. They came to the Son, drawn to Him by the Father, and they turned to the Father, sent there by the divine light of Christ's truth, which enkindled their souls with the knowledge of the true God (John 6, 44). Nevertheless He concealed Himself, since it was not yet time to reveal Himself openly. But the fire, which He had come to enkindle and spread in this world, secretly and incessantly produced its divine effects among men.

706. Having thus fulfilled the mysteries decreed by the divine will and issuing from the inhabited regions of this country, which They had signalized by their miracles, our heavenly Pilgrims entered the desert through which They had come. In it They again suffered labors and difficulties similar to those of their flight from Palestine; for the Lord continued to permit hardships and tribulation in order to afford Them occasion of merit and provide a proper relief. He administered to these necessities by the hands of the angels as in the first journey, or sometimes the Child Jesus himself commanded them to provide sustenance. Very often saint Joseph, in order that he might become more sensible of the divine favor, was permitted to hear these commands and saw how these spirits obeyed and readily procured what was wanted. This greatly encouraged and consoled the holy Patriarch in his sorrow and anxiety for the King and Queen of heaven. At other times the divine Child made use of his Omnipotence and created all that was necessary to supply their wants out of a crumb of bread. The rest of the journey was similar to the journey described before in chapter the twenty-second; therefore I do not think it necessary to repeat the description. When, however, They arrived at the confines of Palestine the anxious husband was informed, that Archelaus had succeeded Herod his father in the government of Judea (Matth. 2, 22). Fearing that with the sovereignty he had inherited also his cruelty, saint Joseph turned from his route without going to Jerusalem or entering Judea and passed through the land of the tribe of Dan and Issachar below Galilee, following the coast of the Mediterranean sea and passing Jerusalem to his right.

707. They reached Nazareth, their home, for the Child was to be called a Nazarene. They found their former humble house in charge of the devout cousin of saint Joseph, who, as I have mentioned in the twelfth chapter of the third book, had offered to serve him while our Queen was absent in the house of Elisabeth. Before They had left Judea for Egypt, saint Joseph had written to this woman, asking her to take care of the house and what it contained. They found it all in good condition and his cousin received Them with great joy on account of her love for the great Queen, though at the same time she did not know of her dignity. The heavenly Lady entered with her Son and saint Joseph, and immediately She prostrated Herself in adoration of the Lord and in thanksgiving for having led Them, safe from the cruelty of Herod, to this retreat, and preserved Them in the dangers of their banishment and their long and arduous journeys. Above all did She Tender thanks for having returned in company with her Son, now grown both in years and in grace and virtue (Luke 2, 40).

708. Taking counsel with her divine Child She proceeded to set up a rule of life and regulate her pious practices; not that She had failed to observe a rule of life on her journey; for the most prudent Lady, in imitation of her Son, had always observed the most perfect order according to circumstances. But being now peacefully settled in her home She wished to include many exercises, which on the journey were impossible. Her greatest solicitude was always to co-operate with her most holy Son for the salvation of souls which was the work most urgently enjoined upon Her by the eternal Father. Toward this most high end our Queen directed all her practices in union with the Redeemer, and this was their constant occupation, as we shall see in the course of this second part. The holy Joseph also ordered his occupations and his work so as most worthily to earn sustenance for the divine Child and his Mother as well as for himself. That which in other sons of Adam is considered a punishment and a hardship was to this holy Patriarch a great happiness. For while others were condemned to sustain their natural life by the labor of their hands in the sweat of their brows, saint Joseph was blessed and consoled beyond measure to know, that he had been chosen by his labor and sweat to support God himself and his Mother, to whom belonged heaven and earth and all that they contain (Esther 13, 10).

709. The Queen of the angels herself undertook to pay the debt of gratitude due to saint Joseph for his labors and solicitude. Accordingly She provided his meals and attended to his comforts with incredible care and most loving gratitude. She was obedient to him in all things and humbled Herself before him as if She were his handmaid and not his spouse, or, what is more, not the Mother of the Creator and Lord of all. She accounted Herself unworthy of existence and of being suffered to walk upon the earth; for She thought it just, that She should be in want of all things. In the consciousness of having been created out of nothing and therefore unable to make any return for either this benefit or, according to her estimation, for any of the otters, She established in Herself such a rare humility, that She thought Herself less than the dust and unworthy to mingle with it. For the least favor She gave admirable thanks to the Lord, as to the first cause and origin of them all, and to creatures as to the instruments of his bounty. To some She gave thanks because they conferred favors upon Her, to others because they had denied them; and to others again because they bore with Her in patience. She acknowledged Herself as indebted to all of them, though She filled them with the blessings of sweetness and placed Herself at the feet of all, seeking ingenious means and artifices to let no instant and no occasion pass for practicing the most perfect and exalted virtues to the admiration of the angels and the pleasure and the delight of the Most High.

INSTRUCTION WHICH THE
QUEEN OF HEAVEN GAVE ME

My daughter, while journeying at the command of the Lord from one country to another and during the works enjoined upon me, my heart was never troubled nor my spirit cast down; for I always held myself prepared to fulfill entirely the will of God. Although the Lord made known to Me his high ends, yet this was not always done at the beginning, thus permitting me to endure so much the greater sufferings; for in obeying the Lord no further reason is necessary than that the Lord Creator so commands and disposes. The souls must accustom themselves to look for this motive alone and to learn solely to please the Lord, without distinguishing between fortunate or unfortunate events and without looking to their own inclinations. In this kind of wisdom I wish that thou advance. In imitation of me and to satisfy thy obligations toward my most holy Son, do thou receive prosperity or adversity in this mortal life with unmoved countenance and with equanimity and peace of mind. Let not the one grieve, nor the other vainly rejoice thee; but attend only to all that which the Almighty ordains according to his pleasure.

711. Human life is interwoven thus variously with both kinds of events; some of them according, others contrary to the likings of mortals; some which they abhor, others which they desire. As the human heart is limited and narrow it immoderately inclines to extremes, boundlessly desiring what it loves and likes, and, on the other hand, grieving and sorrowing at what it abhors and dislikes. These changeful moods and fluctuations create danger for all or many virtues. The disorderly love for one creature which it cannot attain, moves the soul presently to desire another, expecting a balm for its disappointment in the former. And if it is successful, the soul becomes involved and flurried in the desire of retaining what it possesses, thus casting itself by these velleities into still greater disorders and passions. Attend, therefore, dearest, to this danger and attack it at the root by preserving thy heart independent and riveted only on the divine Providence, without ever allowing it to incline toward what it desires or longs for, or to abhor what is painful to it. Let the will of the Lord be thy only delight and joy. Let neither thy desires draw thee on, nor thy fears dishearten thee. Let not thy exterior occupations, and much Jess thy regard or attention to creatures, ever impede thee or divert thee from thy holy exercises, attending always to my example. Seek thou lovingly and diligently to follow in my footsteps.

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