Chapter IV: Part 4

Whilst this second Saul was thinking out ingenious projects for the perversion of innocent hearts, he was requested by the Prince of Moscow to take the direction, during his absence, of a choir of singers who were going to sing the praises of the Blessed Virgin Mary at a church in Paris during the month of May of 1847. Although he was a Jew, still he consented; and it was there, before the Altar of Mary, that grace awaited him. Whilst he was rendering external honour to the august Mother of God, she pleaded his cause before her Divine Son. His moment of grace and benediction came at the very moment when he was looking with scorn and derision upon the piety of the faithful. . . Suddenly he feels an invisible weight upon his shoulders, which forces him, in spite of the obstinate resistance of his will, to bow his head and bend his knees; his mind is quickly illuminated by the light of Faith, and he feels his heart opening to the salutary impressions of grace. It would take too long to narrate the many obstacles which hell opposed to his conversion, but at last he triumphed over all, and on the Feast of St. Augustine, he was washed in the waters of Baptism, with the most heart-felt emotion; and upon the Feast of the Nativity of Mary, had the ineffable consolation of making his first Communion, and of receiving the Scapular.

Some time afterwards, finding himself called to Religion, he retired into a community of Marist Fathers, that he might there meditate seriously on his vocation; and finally, by the counsel of his Director, he chose to enter the austere Order of Carmel.

Having visited Rome and obtained the necessary dispensation, he was afterwards ordained Priest, and consecrated himself entirely to the glory and honour of Jesus and Mary.

He employed his great musical talent for the honour of the Queen of Angels. In order that all Christian tongues might bless the mercy of that Divine Mother, who had delivered him so wonderfully from the darkness of error, he composed _a collection of hymns for the month of May, and for the principal festivals of the year,_ set to music for the organ or pianoforte.

The following extract from the dedication of these compositions will show his tender devotion to the Blessed Virgin: 'Morning Star! you appeared to me in the obscure night, in which I was lost! Health of the sick, you cured the mortal wounds of my heart! Refuge of sinners, you opened to me an asylum in your Immaculate Heart! . . .'

Glory then to Mary, and to the sweet and salutary devotion of the month of May, which procured us a new brother in Christ, and a new masterpiece of the grace of God and of the mercy of Mary!

_Prayer_ (from St. Augustine and St. Bernard).--Remember, O most compassionate Virgin Mary! that it was never heard in any age that anyone who implored your protection has been abandoned by you. Animated by this confidence, I have recourse to you, O Mother of God, Virgin of virgins. Do not despise my prayers, Mother of the Divine Word, but graciously hear and answer me.

O Mother of God! you pray for all, and above all, for sinners; deign, then, to pray for me, a more obstinate sinner than any other, and therefore a more worthy object of your pity! You see plainly the urgent need I have of your intercession; therefore interest yourself in my regard, and obtain for me, from your Divine Son, the grace of sincere conversion and holy perseverance. Amen.

_Ejaculation._--I place myself for the whole of my life under your protection, O Mother of my God! O show that you are my true Mother!

_Practice._--Be very attentive in all your exercises of piety during the day.

THIRTEENTH DAY.

THE TRIALS AND CONSOLATIONS OF THE BLESSED VIRGIN.

WE can never meditate too much upon the great and cruel sorrows with which the heart of the august Virgin Mary was afflicted during the whole course of her life; yet she was the most holy of creatures, the most beloved by God. 'You,' exclaims St. Chrysostom, 'who bitterly weep and lament, under the contradictions and afflictions that assail you, are you not ashamed to desire and seek for such a happiness as even the Holy Family did not enjoy? Ponder, I beg of you, the vicissitudes and changes to which they were exposed!'

Mary receives the glad tidings that, by the operation of the Holy Ghost, she should conceive a Son, the Lord and Saviour of the world. What a joy to her heart is this! and what rapturous delight filled her soul at the moment of the Incarnation of the Word in her most chaste womb! But this celestial joy is quickly followed by sorrow. Her Spouse, St. Joseph, is alarmed at the prodigy, and thinks of secretly abandoning her. Oh! the affliction of Mary when she sees the perplexity of St. Joseph, whom, through her humility and modesty, she is unable to comfort. After this most excruciating trial, the Angel discloses the celestial secret to her Spouse, and orders him to remain with her. What consolation fills the heart of these two Angelic Spouses at this announcement! But God had prepared new afflictions for them. They must abandon their happy retirement, and journey to Bethlehem in obedience to the order of the Emperor Augustus. Faithful souls, lose not sight of Mary in this mystery; remain near this Mother, and abandon her not for an instant, whilst she journeys from Nazareth to Bethlehem. Without any painful solicitude, but with most ardent desires, she awaits the birth of the Blessed Fruit of her immaculate womb. You will see this beautiful Lady, the fortunate Daughter of Sion, beg hospitality, and not find a shelter in the whole of Bethlehem, although she is the Mother of the King of Glory. However, she blushes not for her poverty and misery, but considers it rather an honour to have to endure it.

Many holy affections are awakened in our hearts by this Divine birth; but we are especially taught the spirit of perfect detachment from all worldly pomps and worldly gratifications.

It seems as if there were no mystery that so much unites tenderness with austerity, love with rigour, bitterness with sweetness, as this mystery of the Nativity. Where can we find a poorer, and yet a more illustrious birth, or a Mother so blessed? She who gives birth to the Son of God has certainly no need of the consolations of the world!

Let us then delight to dwell near the sacred manger, where the Saviour of our souls so powerfully speaks to us in His silence and teaches us so many virtues; and let the joy and consolation of the Son and of the Mother form all the happiness of our souls! How well it becomes Mary to caress this Infant! How enchanting her charity in allowing all who wish it to look at Him, to touch and embrace Him! Do you also ask her to give Him to you, and she will do so.

O my Jesus! what a sweet night is this! The Church sings that the heavens everywhere distil honey. It would seem that those blessed Angels, who make the air resound with their song, gather this celestial honey from the breast of the sweet Virgin Mary, and from her chaste Spouse St. Joseph.

What is there that we can give to our little King that we have not received from His Divine abundance? Let us, then, give Him our hearts, which He prizes above all. O Saviour of our souls, transform our hearts into gold, through charity; into myrrh, through mortification; into incense, by prayer; and then receive us within the arms of Thy Divine Protection, and let us hear Thee say, from Thy Sacred Heart, 'I am thy Salvation for ages of ages.'

SPIRITUAL FLOWERS.

'A bundle of myrrh is my Beloved to me. He shall abide between my breasts' (_Cant_. i. 12), in order that I may incessantly inhale its bitterness.

The afflictions of this life are like the flowers that precede the fruits of glory; and the blood which we shed is as a royal unction which consecrates us to immortality.--_St. Greg. Nyssen._

The rose grows amidst thorns; and the most beautiful and most solid virtues grow amidst the severest contradictions.--_St. Francis of Sales._

No one will be crowned with roses, if he be not first crowned with the thorns of Our Saviour.--_The same._

Our actions are like roses, which, though more pleasing when fresh, are yet sweeter and more agreeable when faded. Thus, although works performed with consolation are more pleasing to us; yet if they be done in the state of aridity, they have a sweeter odour, higher value before God.--_The same._

EXAMPLE.

_A Fortunate Mistake._

The following is related by an eye-witness of the event: 'One evening, in December, 1855, a Priest named B---, having returned to his house after a hard day's work, sat down and began to recite his Office, when he heard a knock at his door. He opened it, and saw a young girl, who asked him to go and visit a dying lady, living at No. 28, --- Street. . . . The good Priest was ready to interrupt his prayer to follow the little messenger, but she told him there was no hurry, provided he went in the course of that evening; so he wrote down the address of the sick person, and told her to say that he was coming shortly.

'After finishing his Office, the good Priest went to the street named, and entered No. 18, thinking this was the number mentioned. It was a wretched house, and as there was no one in charge of the door he walked in, groped up the poor staircase, and knocked at the first door that he came to. A man opened it, and at the sight of the ecclesiastical dress, fell into a passion, and to the inquiry made as to whether this were the house of the sick lady, he made an impudent answer, and shut the door in the face of the Priest. Patient and mild, like his Divine Master, the Priest knocked at the next door, and met with no better reception. He then went up to the second story, where he found a boy playing in a passage. "Can you tell me, my child," said he, "where I can find a poor lady dangerously ill, who lives in this house, and is called G---?" "Yes; down there, Reverend Sir; my father said that she would not be able to live through the night; but I do not think that you have said her name correctly." "Never mind the name; lead me, I beg of you, to her door."

'The Priest, preceded by the child, entered the room and found a woman in her agony; a man about fifty was sitting near her bed, and at the sight of the Priest he immediately arose, evidently annoyed. "Are you Mr. G?---" said the Priest; "how is your sick wife?" "No," replied the man bluntly, "I am not; who has sent you here to meddle with other people's affairs?" "I was requested to come," replied the Priest with surprise. "I was told that a poor lady, named G---, was seriously ill, and wished for the last consolations of religion. I may have mistaken the street, or the house, or room; but undoubtedly this sick woman has much need of my ministry. The Divine Mercy has certainly led me here, and allowed this mistake to occur." "Yes, man of God!" murmured the dying woman, "yes, it is God Who has led you hither." "Nothing of the sort," said the husband angrily; "for ten years no Priest has set his foot in my house; you shall not confess my wife. I am her master; mind your own business." "You are much mistaken, sir," answered the Priest, firmly and mildly; "the first Master of your wife is God, and you have no right over her soul. If she desire, I shall hear her confession, and I can only withdraw when she freely and of her own will refuses my ministry." Then, approaching the sick woman, he said: "Madam, do you desire to be reconciled with God, and die a Christian death?" The poor woman raised her hands to heaven, and shed tears of joy, exclaiming: "Blessed be the Divine Goodness that has allowed this mistake! for three days I have been asking my husband for a Priest, and he has answered me only with insults. I do truly wish to be reconciled to my God, Who has had so much compassion on my poor soul." "Do you hear, sir?" said the Priest to the husband; "be pleased to leave me alone with her for a few moments." These words, pronounced with much firmness and resolution, forced the man to retire, although he did so grumbling.

'The dying woman then pointed to a rosary hanging over her bed, and said: "See, this has saved me; I had the weakness to fear my husband more than God, and to avoid disturbances and quarrels, for ten years I have given up every practice of religion. One only thing have I preserved--the love of the Most Holy Virgin, and confidence in her intercession. I have recited her Rosary almost every day; it is she alone who has led you here, and she, the true Mother of Mercy and refuge of sinners, saves my soul." The Priest was deeply moved by this touching narrative. He consoled the sick woman, helped her to make her confession, and then told her to prepare to receive the Holy Viaticum and Extreme Unction, whilst he went to give notice thereof to the Parish Priest.

'On leaving the house he looked at the address which the little girl had given him, and saw that the number was not 18 but 28. Blessing God for this fortunate misunderstanding he hastened to No. 28, where he found the sick lady expecting him. After complying with the duties of his sacred ministry here also he immediately went to the Parish Priest to see about the other Sacraments which the two sick persons required; but meanwhile, the poor woman at No. 18 died. She had received the pardon of her sins by the sacramental absolution, and the fervour of her will would assuredly supply before the God of All Mercies for the other succours of religion.

'The man of God, full of faith and gratitude towards the Most Holy Virgin--the refuge of sinners and consolation of the afflicted--then proceeded to fulfil the duties of his sacred ministry towards the other dying lady.'

This most touching fact shows once again the treasures of benediction that result from piety towards the Most Blessed Virgin, and the great Mercy of Our Adorable Saviour towards those who love His Holy Mother.

_Prayer of St. Bernard._--O Mother of Mercy! even when on earth you were deserving of our veneration and confidence; but now that you are raised to the highest heavens your faithful servants look to you as the help of all nations. We beseech you, then, All Holy Virgin, to succour us by your patronage and prayers. Your prayers are more dear to us and more valuable than all the treasures of earth; they are so efficacious that they obtain from God the abundance of His graces; so powerful that they suppress and bring to naught all the efforts of our enemies, who labour for our destruction. Scatter them, O Mother of Mercy! confound all their designs, strengthen our weakness against their malice, and show yourself the true Mother of all the faithful who place their confidence in you. You are all my hope, and will be so as long as I have breath. Amen.

_Ejaculation._--I place all my confidence, after God, in you, O Mary, my dear Mother.

_Practice._--Bear patiently, and in a spirit of penance, all the contradictions you may meet with this day.

FOURTEENTH DAY.

MARY AT BETHLEHEM.

GOD resolved to confer on mankind the most signal and loving benefit of the Incarnation, and came down upon earth into the desert of this world like a celestial manna, that He might become our food, during our journey to the promised land of Paradise. Our adorable Saviour rendered Himself visible to us at His birth, as a beautiful little Infant, lying in a manger, and this was in the night, when the world was covered with darkness. The Divine Nature of Our Lord Jesus Christ is represented by the honey contained in the manna--because honey is a celestial liquor gathered by the bees from flowers, and it is not distilled from their sap, but collected by them as it descends from heaven with the dew. In like manner the Divine Nature of our adorable Redeemer came down from Heaven, at the moment of the Incarnation, upon this blessed flower of the earth, the Most Holy Virgin, and, having become united with a human nature, preserved it in the bosom of the Most Chaste Mary, as a sweet hive, during the space of nine months.

But let us consider more at length this miracle of Divine Mercy.

The Most Holy Mother of God gave birth to her Divine Son as the stars produce their light; and on this account her name Mary truly signifies Star of the Sea, or Morning Star. The star of the sea is the Polar star, towards which the mariner's needle continually turns; and through this star those who navigate the ocean know how their course is directed.

The Patriarchs, Prophets, and Fathers of the Church turned their eyes towards the Most Holy Virgin, and she was ever the Polar Star and the chosen Port for all poor mortals who navigate the sea of this miserable world, and by her means they may avoid those shipwrecks which occur so often on the rocks and precipices of sin.

Mary was, also, that beautiful Morning Star which brought the joyful news of the coming of the Sun of Justice. The Prophets knew well that a Virgin would conceive and give birth to a Son, at once God and Man, through the operation of the Holy Ghost, and would still remain a Virgin, though she became a Mother: _Ecce Virgo concipiet et pariet Filium et vocabitur ejus Emanuel._ How should He Who selected her for His Mother, on account of her virginity, impair her integrity? How could the Eternal Word, Purity itself, lessen the virginal purity of His Mother? From eternity He is generated and virginally produced in the bosom of His Father; and although receiving from Him the Divinity, it is not divided, but the Word is always one and the same God with the Father. The Most Holy Virgin here on earth also produces virginally her Divine Son, Our Lord. There is this difference, however, that He will never again enter the bosom of Mary, but He will be eternally generated in the bosom of His Father, being One with Him, in virtue of the unity of the Divine Essence.

This Divine generation may indeed be made the foundation of our meditations on the mystery of Our Lord's Nativity; but it does not admit of a curious inspection, nor should we weary our mind by endeavouring to examine into that which is too sublime for our weak understanding: _Generationem ejus quis enarrabit?_--'Who shall declare His generation?' says the Prophet Isaiah.

But now, after having considered the virginal purity of the Most Holy Virgin in giving birth to her Divine Son, let us turn our eyes to this Divine Infant, and see how He allows Himself to be cared for by His Holy Mother, as if He could not do otherwise. Why is this? It is to teach us how to act, Religious especially, who are bound by the sweet chains of the holy vow of Obedience. Our Lord certainly could not make bad use of His Will, or of His liberty, being the Eternal Wisdom; nevertheless He concealed His knowledge, and all His perfections as God and those of His perfect human intellect, under the swathing bands of infancy. He keeps hidden under the veil of holy obedience to the Eternal Father, Who had willed that He should be, as St. Paul says, in all things like to His brethren, excepting sin. Behold our Model! Let us often visit this Child, lying in a manger; and let us learn from Him how to act in all things according to His Most Holy Will.

But shall we visit Him empty-handed? The shepherds took with them some of their little lambs to present to Him. What can we offer more acceptable to this Divine Pastor of our souls than our hearts as a little offering of our love and the choicest part of our spiritual flock? How dear will this offering be to Him! He will look upon us with mercy in return for our gift; and we shall gladden the Most Holy Virgin, who so much desires our welfare. Let us take with us from her Divine Infant one of His precious tears, the sweet dew of Heaven, and place it on our heart, that it may henceforth feel no other sorrow than that which rejoices this Blessed Infant--that is, sorrow for sin! We should all be like so many simple shepherds watching over the flocks of our affections, ready to adore this our Infant Saviour, as soon as the Angels call us. We should offer Him, as a pledge of our eternal service, the finest lamb we possess; that is, all our love, without any reserve or exception.

Oh, how happy shall we be, and what great consolation shall we receive, if we thus visit the Saviour of our souls!

As the manna had the taste of every kind of food, so this Divine Infant contains in Himself every kind of consolation. Each one can find in Him what he desires, and proportionate to his capacity, provided that he possess the requisite dispositions.

SPIRITUAL FLOWERS.

No flower could be a better emblem of the resplendent virtue of Mary and her singular privilege than the lily; whose three petals may signify that she was a Virgin in her conception of Jesus, a Virgin at His birth, and a Virgin ever afterwards._--Nouet._

Mary is the Mystical Lily without spot, in which the Eternal Word espoused our nature.--_The same._

The flower falls from the tree when the fruit is formed; but the Mother of God, who is the tree of life, preserves her flower and her fruit, and by an unheard-of miracle unites maternity to virginity.-- _The same._

As the lily lifts its stem on high, so the soul who often receives Jesus Christ should direct its hopes towards heaven in imitation of Jesus, Who is the Flower of the field and the Lily of the valley. The virtue of such a soul has roots deeper than the cedars of Lebanon, which defy the winds and the storms. In the fruitfulness of her good works and in her charity towards the poor, her glory is like that of the olive. The fragrance of her holy life and of her sweet conversation is spread around like the odour of the flowers which bud forth on Mount Lebanon in spring-time.--_St. Cyril._

EXAMPLE.

_The Devotion of the Saints to the Angelus._

1. St. Alfonso di Liguori omitted no favourable opportunity for showing his tender devotion to the Most Blessed Virgin. Whenever he heard the clock strike, whatever might be his occupation or conversation, he interrupted it to recite the Angelical salutation, saying that one _Ave Maria_ was more valuable than the entire world. He was most exact in the recital of the _Angelus_. As soon as he heard the sound of the bell, he went down on his knees, even when he happened to be in the public streets. When he became deaf he desired to be warned of the ringing of the bell, and even when at his meals he would break off and kneel down to recite it. Often was he rapt in ecstasy during this prayer from the fervour of his devotion.

2. St. Charles Borromeo, who was so celebrated for piety and learning, was not ashamed, when Archbishop of Milan, to descend from his carriage or his horse in the open streets to recite the _Angelus_ in honour of Mary.

3. St. Vincent de Paul, wherever he might be, or in whatever society, even at court, would recollect himself, and kneel down as soon as he heard the sound of the Angelus. He considered himself happy to be able to give public testimony of his filial love of the Most Holy Virgin Mary, and those who were present always followed his example.

All who devoutly recite the _Angelus_ on their knees morning, noon, and evening at the ringing of the bell gain a hundred days' Indulgence each time, and if they continue to say it at least once a day during the course of a month, they may gain a Plenary Indulgence on the usual conditions. Those who are unable to hear the sound of the bell may gain the same Indulgence by reciting the _Angelus_ at the time that it is usually rung. As to those who are much engaged, and who wish to supplicate the Blessed Virgin thrice a day, they can supply for the _Angelus_ the following invocations: Virgin before the birth of your Divine Son, pray for us; Virgin at His birth, pray for us; Virgin after His birth, pray for us. Lastly, those who do not know the prayers can say the _Paters_ and _Aves_ in memory of the Incarnation of the Word in the womb of Mary.

_Prayer of St. Anselm._--We beseech you, O Queen of Heaven and Sovereign of the Universe, by the grace which Our Lord conferred upon you in raising you to so sublime a degree of glory, to intercede for us, that the fulness of grace with which you were enriched may render us one day partakers of your glory and happiness. O Mother, full of mercy, interest yourself in our behalf, that we may be able to enjoy the ineffable happiness for which our God deigned to inclose Himself for nine months in your most holy womb. If you deign to pray for us to your Divine Son, you will be assuredly heard. Let the bowels of your maternal mercy speak in our favour. If you, our tender Mother, have no compassion for us, what will become of your most miserable children? What will be our destiny when your Divine Son, as Judge of the living and the dead, will call us to His judgment-seat? Have pity on us then, O Mother of Mercy! Amen.

_Ejaculation._--See, O Mary, the many dangers by which we are surrounded, and have pity on our miserable condition.

_Practice._--Let all your actions be done this day for the sole end of pleasing God, that you may thus be able to offer Him the tender lamb of your love.

FIFTEENTH DAY.

THE UNION OF CHARITY AND HUMILITY IN THE HEART OF MARY AT THE INCARNATION.

GOD is One; hence He loves unity and union, and hates all that is not in accordance with this unity. The reason is this--that as He is perfect in all His attributes, He must have a sovereign love for all that is perfect, and unity is perfection. He must also be averse to all disunion, because whatever is disunited is so far imperfect.

As then God wished to show us how dear to Him is union, He effected three distinct modes of union in the Most Holy Virgin on the day of His Incarnation.

Firstly, He united the Divine to the human nature; and so admirable and sublime is this union, that it infinitely surpasses all that human or angelic intelligence can comprehend. Nor could the Seraphim or Cherubim have ever imagined anything so wonderful. Indeed, two opposite extremes were to meet--the Divine Nature, which is essential perfection, and human nature, the deepest misery: the contraries being the greatest that can be conceived. Nevertheless, God in His Wisdom and infinite Goodness was able to find a method of uniting the two natures so intimately through His Incarnation in the womb of Our Lady that in one Person man was made God and God became Man, without disparagement to His Deity.

The second union was that of Maternity with Virginity. This certainly is most admirable and beyond all the laws of nature. A virgin becomes a mother, and remains still a virgin after maternity. This miraculous and supernatural union could only be effected by the omnipotent hand of God, Who granted this privilege to Mary; and as this union has been effected in her alone, so she alone will be eternally both a Virgin and a Mother, and the Mother of a Son Who is both God and Man.

The third union accomplished by God in our glorious Lady was that of the most ardent charity with the most profound humility.

Reflect on these two virtues, and you will ask how it is possible that charity can be united with humility, if the nature of one is to soar on high, and that of the other to abase itself? Naturally, indeed, it is impossible but God, Who is One, and Who loves and desires unity, manifested the greatness of His power by uniting these two dissimilar virtues in the soul of Mary.

In her, charity was so united to humility that one depended on the other, and whilst her charity continues humble, her humility is ever full of charity. Charity raised her soul above all creatures, and humility abased it below them all, and yet the union of these two virtues was continuous.

To what a high degree of humility and charity did not the Most Holy Virgin attain at the moment of the Incarnation! Ponder her words to the Archangel: _Ecce ancilla Domini, fiat mihi secundum verbum tuum_-- 'Behold the handmaid of the Lord, be it done unto me according to Thy word.' No sooner did she hear herself proclaimed the Mother of God, the Queen of Angels and of men, than she abased herself beneath all, saying: 'Behold the handmaid of the Lord!' This is a great act of humility.

The Most Holy Virgin in that moment had so clear a knowledge of the misery and nothingness of human nature, and of the infinite distance between God and man, that, seeing herself raised above all creatures, she abased herself beneath them all, considering her own nothingness and the infinite greatness of God Who had chosen her for His Mother. True it is, then, that Mary never humbled herself so profoundly as when she pronounced these words: _Ecce ancilla Domini_--'Behold the handmaid of the Lord!'

But see how the Most Blessed Virgin united the most perfect charity to her humility when consenting to the proposal the Angel made her in the Name of God: _Fiat mihi secundum verbum_--'Be it done unto me according to Thy word'--were her words; and thus, by charity, she was raised above the Cherubim and Seraphim, and at that very moment the Eternal Son of God took flesh in her virginal womb, and she became His Mother!

Let us learn from the example of Our Lady that humility does not merely consist in diffidence in ourselves, but it must be accompanied by confidence in God. This confidence in God is produced by this diffidence in ourselves and in our own powers. This confidence is also the source of generosity of soul, of which Our Blessed Lady gives an example on this occasion when she says the words: 'Be it done unto me according to Thy word.' It is true, would she say, that I am unworthy of this grace, in regard to what I am only in myself; but as all that is good in me is from God, and as that which you announce to me is His Most Holy Will, I believe that it can and will be done, and, therefore, let it be accomplished in me!

Humility conceals the virtues of a soul, in order the better to preserve them; nevertheless, when charity requires, it allows them to be known for their increase and perfection. Thus it resembles those plants which close their beautiful flowers at night and open them only when the sun is high, so that people speak of those flowers as sleeping during the night. Humility, in the same way, conceals all our virtues, and never allows them to appear, except for the exercise of charity, which, being a celestial, Divine gift, not an acquired virtue, is truly as a sun amidst all the virtues, and should always rule over them. Hence the humility, which is prejudicial to charity, is undoubtedly a false humility.

SPIRITUAL FLOWERS.

Let us have a supreme contempt for all that is not God. Oh, how sweet it is to abandon one's self into His hands! Daily experience proves to us that the less we trust in our miserable efforts, the more does God work in us by His omnipotent virtue. All consists in being a docile instrument in His hands, and seemingly dead.--_P. Milley._

It is good to leave Our Lord sometimes to serve others for His sake; and we should do so, if we can prevent our devotion from causing annoyance.--_St. Francis of Sales._

As the olive, when planted in vineyards, communicates its savour to the vine, so charity communicates its perfection to the virtues amidst which it flourishes. It is also true that when the vine is engrafted on the olive, it not only receives its taste, but also its sap; thus we should not be satisfied with the possession of charity and with the exercise of all other virtues, but it is necessary that all our virtues be accompanied and produced by charity, and be attributed to this virtue alone.--_The same._

EXAMPLE.

_The Efficacy of the 'Salve Regina.'_

The following appeared in the French journal, the _Univers:_ 'We have already announced the departure of five Nuns of the Cross, on their way to apply their admirable spirit of unselfishness to the exercise of works of charity in the Diocese of Natchitoches, in America.

'After a painful misfortune at sea, these worthy Sisters have landed at Havre. They were to set out from this port, and in a letter addressed to the Bishop of Saint Brieux, the Mother Superior of the Sisters of the Cross thus writes:

'"Our Sisters started about eleven, on the morning of the 10th of November, 1856. They had received the blessing of our Chaplain, and did not expect ever to return; but Divine Providence had disposed otherwise. The steamer was already before Cherbourg, when, at about eleven o'clock in the night following their departure, a fearful noise was heard throughout the steamer. All the passengers were called to go on deck, and they came up exclaiming: 'We are lost! We are lost!'

'"One of the boilers had burst, and the explosion had wounded six men and set fire to the vessel. 'Have you a Priest on board?' said a lady to one of our Sisters. 'No,' she replied. 'So much the worse,' said the lady, 'because our death is certain.' 'No, madam,' calmly and confidently replied Sister Mary Agatha; 'let us invoke the Most Holy Virgin, and she will save us.' Our Sisters immediately went down on their knees, with their hands crossed on their breast, and recited the _Salve Regina_. Many passengers and sailors joined them, and their cries reached the heart of the Mother of God. A few moments after, when the Sisters, who had gone down into a cabin, were continuing their prayers, they were informed that the fire had been miraculously extinguished, and that there was no further danger. No one doubted that their salvation was owing to the prayers which had been addressed to the Blessed Virgin Mary."'--_Univers,_ 30th November, 1856.

_Prayer._--O most humble of Virgins, holy Mother of God, Mistress of life and Lady of the universe, teach me humility and the true love of this precious virtue. How great is the pride of my heart, who am but dust and ashes; I have eagerly sought for the praises of men, when shame and confusion for my innumerable infidelities should have made me feel my nothingness! Take pity on me, O Holy Virgin; banish the proud thoughts that arise in my soul, and let me imitate your humility here on earth, that I may be worthy to experience, with you, the truth of these words: 'The humble shall exult in the abundance of peace.' Amen.

_Ejaculation._--Pray for us, O most humble of all Virgins!

_Practice._--Endeavour to-day to neglect no opportunity of practising humility and charity.

SIXTEENTH DAY.

THE PURIFICATION OF THE BLESSED VIRGIN.

LET us meditate attentively upon the virtues of which Mary gives us so moving an example in the mystery of her Purification in the Temple. First of all, what more profound humility can be imagined than that practised by Our Saviour and Our Lady in their visit to the Temple? He comes to be offered, like all the sons of sinful men; she, to be purified like all other women. With regard to our adorable Redeemer, it is of Faith that He, being essential purity, could not be under the obligation of this Law, which was promulgated for sinners. With regard to the Most Holy Virgin, what need had she to purify herself, who, from the instant of her Immaculate Conception, had been endowed with purity so excellent, and with such a fulness of grace, that the highest Seraphim and Cherubim could not be compared to her? And yet, behold, the Son and the Mother, notwithstanding their incomparable purity, present themselves in the Temple, as if they were sinners like other children of Adam! O truly wonderful act of humility! If the value of this act increases in proportion to the dignity of the person who humbles himself, how full of useful instruction to souls tending to perfection is the humility practised by the Sovereign Creator of all things.

He shows us that this virtue was so dear to Him that He preferred death rather than relinquish its practice; for after teaching that there can be no greater love than to give one's life for the object beloved, He lays down His life for the exercise of humility. By submitting to die He, the immortal God, practised the most excellent and most sublime act of humility that can be conceived. Some persons deceive themselves by regarding humility as a virtue necessary merely to novices and beginners in the spiritual life, and the practice of which can be laid aside after some advance. But our adorable Saviour shows us how erroneous is this opinion, by humbling Himself unto death.

Oh if we could well understand the necessity of perseverance in this virtue! How many, after beginning well, have miserably fallen away because they did not persevere in the practice of humility! But Jesus Christ did not say he who _shall begin_, but he who _shall persevere_ until death, shall be saved: _Qui perseveraverit usque in finem hic salvus erit._

Genuine virtue may be distinguished from that which is only apparent, as true balsam is distinguished from false. Balsam is tested by dropping it into water; if it sinks to the bottom of the vessel it may be considered very pure and precious. We may know if a person be truly prudent, generous and noble, by observing if these virtues tend to make him humble, modest, submissive; for in such a case they are truly valuable gifts; but if they stay only on the surface, and love to show themselves and to win admiration, they are so far false and counterfeit.

The Angels, and, after them, our first parents, prevaricated through pride. Upon this account, Our Lord, like a wise and loving physician of our souls, applied the remedy to the root of the evil, and came into the world to plant in the place of pride the beautiful and useful virtue of Divine humility, become very necessary on account of the contrary vice being so general. Indeed, so common an evil is pride, that humility can never be sufficiently inculcated; and on this account, our adorable Saviour and our Immaculate Lady would obey the law, not made for them, to teach us to esteem this virtue. For us, who deserve only humiliation and contempt, to abase ourselves is no great thing. However, humiliation acquires an inestimable value when embraced by Jesus Christ and His Most Holy Mother; and this humiliation was continual with them throughout the whole course of their life. Wherefore the Apostle, speaking of the humility of Our Redeemer, said that 'He humbled Himself unto death, even to the death of the Cross'--_Humiliavit semitipsum usque ad mortem, mortem autem crucis_. But if we miserable creatures humble ourselves on some slight occasion, we quickly seek by every means in our power to indemnify ourselves for the transient exercise of this virtue, and the very thought of persevering in the practice of it alarms us. We are convinced, it is true, that we are very imperfect, and yet we desire to be looked upon as holy and perfect, notwithstanding the example of Mary, who consented to be clothed in the semblance of a sinner, although confirmed in grace and possessed of a more than angelic purity.

Observe any other daughter of Eve, and see how eagerly she seeks for honour and esteem; and although this defect be common to all mankind in general, it seems to be more marked in the female sex. Now, Our Lady and glorious Mistress is not the Daughter of Eve according to the spirit, but only according to the flesh, and therefore she always persevered in the most profound humility, and could say in her sacred Canticle of the _Magnificat_ that on this account 'All generations would call her blessed'--_Beatam me dicent omnes generationes_.

How beautiful is it to behold the Holy Virgin presenting herself and the Infant Jesus in the Temple, and making her offering of two doves! Happier is she than all the princes of earth! And what shall I say of the aged Simeon, who takes the Divine Infant in his arms? Let us also embrace Him, let us live and die in these tender embraces.

Place this sweet Jesus in your heart, like another Solomon upon his ivory throne. Let your soul follow His steps, that you may hear the holy words He continually breathes. Remember that your heart should be like ivory in purity and firmness; firm in its resolutions, and pure in its affections.

SPIRITUAL FLOWERS.

Anything we do, however little, will have an inestimable value if it be done for the love of God.--_St. Teresa._

It is an exalted degree of perfection to assimilate and conform ourselves to the spirit of the sacred Infancy of our most humble and most obedient Saviour.--_St. Francis of Sales._

Whoever wishes to acquire virtue, and does not possess humility, is like to one who carries dust in his hands when there is a high wind.-- _The same._

EXAMPLE.

_Punishment of the Profaners of a Sanctuary of the Blessed Virgin._

The holy Hermitage of Voiron did not escape the profanations of the heretics. They invaded it with arms in their hands, as if they were going to besiege a fortress; they ill-treated and expelled the Monks, took away the sacred vessels, the papers, documents, indulgences, etc., committed horrible sacrileges, and at last set fire to the place and entirely destroyed it, and rolled the remaining stones down the mountain.

This atrocious impiety was not left unpunished, for soon afterwards all who had taken part in the destruction of the hermitage perished miserably. It is remarkable, however, that in spite of all the devastation effected by these impious men, they could not gain their principal object, which was to carry off the statue of the Most Holy Virgin, which was preserved miraculously.

John Burgnard, a native of Chablais, who had embraced the heresy of the Bernese, and was the leader of these profaners, had no sooner reached the hermitage, than he mounted the Altar to carry away the statue of the Most Blessed Virgin. He threw a rope round its neck, and descending from the Altar was walking out of the Church, dragging the statue after him, and uttering at the same time these words: 'Come along with me, come along with me, little black woman' (the face of the statue was black); 'if you are as powerful as the Papists say, let me now have a proof of it. Why do you allow yourself to be thus shamefully dragged on the ground? Why do you not defend yourself?' He had no sooner uttered these blasphemies than the statue became immovable. The wretched man, finding that he was unable to drag it further, turned his head round to see what was hindering him, and by a second miracle his head remained turned in that direction, so that he could never again place it in its right position; and, moreover, he became crippled in an arm and a shoulder. Being obliged to leave the statue, he left the spot with great difficulty, and bore the chastisement of his impiety throughout his life, giving an undeniable proof of the sovereign power of the Queen of Heaven. But more terrible is the fact that he persevered in heresy, and died in despair in the presence of many of the parishioners of Bons. Amongst these were Michael Novello and Claude Ippolito Cortager, who gave testimony of this fact on oath A.D. 1629.

His Highness Duke Charles Emmanuel, when at Tortona during the time that St. Francis of Sales was converting the people of Chablais, verified the fact we have related, and ordered the secretary of the Town Corporation to register it, that the miracle might be transmitted to posterity. (See 'Life of St. Francis of Sales,' by Augustus de Sales.)

_Prayer._--Holy Virgin! when you presented your Divine Son to the Eternal Father, you became dear to all the Heavenly Court. O present also our hearts, that, fortified by grace, we may never fall into mortal sin!

Most humble Virgin! when you placed the adorable Jesus in the arms of the aged Simeon, you filled his soul with, heavenly sweetness. O place our hearts in the hands of God, that He may fill them with His Divine Spirit! Most diligent Virgin, you co-operated in the redemption of the world, when you redeemed your Son Jesus with two turtle-doves; be pleased to redeem our hearts from the slavery of sin, that they may be always pure and holy before God. Most clement Virgin! when you heard from the lips of the holy Simeon the prophetic announcement of all your dolours, you submitted yourself quickly and perfectly to the Will of God. O help us to support always with patience and resignation all the tribulations of life!

Most merciful Virgin! bymeans of your Divine Son you illuminated the Prophetess Anna with supernatural light, so that she magnified the mercies of God and acknowledged and proclaimed Jesus as the Saviour of the world. O fill us with heavenly grace, that in the abundance of joy we may be able to reap the precious fruits of Redemption. Amen.

_Ejaculation._--O Mary! watch over me.

_Practice._--Take every possible care to-day not to commit any sin, however venial it may seem.

SEVENTEENTH DAY.

MARY, THE MODEL OF PERFECT OBEDIENCE, IN THE MYSTERY OF THE PURIFICATION.

LET us consider in this meditation how our adorable Saviour and His Most Holy Mother united perfect obedience to profound humility.

Our Lord preferred the death of the Cross rather than fail in obedience. 'Jesus Christ,' says the great Apostle, 'was obedient unto death, even to the death of the Cross'--_Factus obediens usque ad mortem, mortem autem crucis_. And what signal obedience did not Mary exercise at the death of her Son, the only object of her heart's affection! She stood firm and constant at the foot of the Cross, pierced with the sword of sorrow, perfectly resigned to the Will of the Eternal Father. All the actions of Our Divine Saviour were regulated by obedience, as He Himself declared, saying: 'I am come not to do My Will, but the Will of Him that sent Me'--_Descendi de coelo non ut faciam voluntatem meam sed voluntatem ejus qui miset Me_. Thus He teaches us that the Will of His Heavenly Father was the sole guide of all His thoughts. Notice Our Lady's life, and you will always see her obedient. So highly did she esteem this virtue of obedience, that she obeyed the command to espouse St. Joseph, although she was bound by a vow of virginity. She always persevered in the practice of this virtue, and as the mystery of the Purification shows us, she presented herself in the Temple, that she might observe the Law she was not bound to observe. Thus her obedience was the more precious as it was voluntary. Indeed, this is the only virtue that she has recommended to the practice of mankind. The Gospel tells us that when she spoke to the attendants at the marriage of Cana, she said to them: 'Whatsoever He shall say to you, do'--_Quodcumque dixerit vobis facite_. Here she teaches the practice of holy obedience, which is inseparable from the virtue of humility, because it springs from this virtue. Only those who are truly humble subject themselves to the Will of God.

Our Lady had no fear of being disobedient, because she was not obliged to obey the Law, but she shunned its very shadow. Many would have misunderstood her conduct, if she had not gone to the Temple to offer her Divine Son and perform the ceremony of her Purification. She would, therefore, remove all suspicion of disobedience, and at the same time teach us not merely to avoid sin, but also its very appearance, and the occasions which may expose us to it. Let us learn, also, not to be satisfied with the testimony of our conscience alone, but to try to remove from others every occasion of thinking ill of us and of our actions.

The example of Our Saviour and of His Most Holy Mother should animate us to submit not only in those things that are commanded us, but in those that are merely of counsel, that we may thus become more dear to the Divine Goodness. O God! is it then so great a work to subject ourselves to obedience, when for this alone we have been sent into the world, and when the Supreme King, to Whom all things should be subject, practised it?

We must learn then from the example of our adorable Saviour and of His Most Holy Mother, to be docile, pliable, and easily ruled, not only for a certain time, and in some actions, but even unto death. But two fundamental conditions of this virtue of Obedience must be observed. These are--firstly, that to obey perfectly we must love God Who commands; and secondly, we must love the action that is commanded. All the faults committed against obedience proceed from the want of one of these conditions. Many love the thing commanded, but not God Who commands it. For instance, some will perform their devotions, not out of obedience to the Will of God, but on account of the consolation they experience in this exercise. In this there is nothing but self-love; and it will be perceptible by the repugnance, or discontent, which is felt in the performance of those observances that are not according to our inclinations. In this case, it is plain that it is not God Whom we love, but only the thing that He commands. If we loved God Who commands, our hearts would be indifferent as to our occupation, because in all we should be equally sure to find the Will of God.

Others will love God Who commands, but not the action commanded. These will say: I know very well that it is the Will of God that I should do this or that, but I feel so great a repugnance, that I cannot resolve to do it, and were I to strive to obey, the person who, in the name of God, desires me to perform the action, enjoins it so ungraciously, as to rob me of all the satisfaction I might experience in an act of obedience.

The source of all our difficulties is that we obey readily only when our superiors accommodate themselves to our natural inclinations. On all other occasions, the smallest obligations appear to us difficult and disagreeable. It is therefore evident that we do not regard God Who commands us through another, but we look at the person who speaks to us in His Name, to see how he is clothed so to speak; that is to say, we look only at his external deportment. O God! what a mistake! We ought to submit to the Will of God in obedience, without any exception, and from whatever quarter the order may come; and not only love God Who commands, but also the thing that is commanded; _taking the command and placing it upon our heads_--that is, in our inmost heart, to execute it with all fidelity and sincere goodwill.

SPIRITUAL FLOWERS.

Bless God for having given you Mary as your Mother. Imitate her, and consider what a blessing it is for you to have so powerful an advocate in Heaven.--_St. Teresa._