Chapter XLIII: Section X: Of the Prayer of Mary (1)

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

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

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

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

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

VARIOUS PRACTICES OF DEVOTION TO THE DIVINE MOTHER.

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

DEVOTION I.—OF THE “HAIL MARY.”

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

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

DEVOTION II.—OF NOVENAS.

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

DEVOTION III.—OF THE ROSARY AND OFFICE.

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

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

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

DEVOTION IV.—OF FASTING.

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

DEVOTION V.—OF VISITING THE IMAGES OF MARY.

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

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

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

DEVOTION VI.—OF THE SCAPULAR.

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

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

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

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

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

DEVOTION VIII.—OF ALMS IN HONOR OF MARY.

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

DEVOTION IX.—OF FREQUENT RECOURSE TO MARY.

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

TENTH AND LAST DEVOTION.

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

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

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

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

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

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

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

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

Live Jesus, Mary, and Joseph.

VARIOUS ADDITIONAL EXAMPLES APPERTAINING TO THE MOST HOLY MARY.

MEDITATIONS FOR VARIOUS FESTIVALS, AND DIFFERENT DEVOTIONS IN HER HONOR.

VARIOUS ADDITIONAL EXAMPLES APPERTAINING TO THE MOST HOLY MARY.