Chapter XLV: Section X: Of the Prayer of Mary (3)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

NOVENA OF MEDITATIONS

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

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

FIRST DAY.

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

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

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

SECOND DAY.

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

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

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

THIRD DAY.

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

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

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

FOURTH DAY.

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

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

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

FIFTH DAY.

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

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

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

SIXTH DAY.

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

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

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

SEVENTH DAY.

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

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

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

EIGHTH DAY.

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

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

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

NINTH DAY.

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

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