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3597.1 3597.2 3597.3 3598.1 3599.1 3600.1 3601.1 3601.2 3601.3 3602.1 3602.2 3602.3 3602.4 3602.5 3602.6 3602.7 3603.1 3604.1 3604.2 3604.3 3605.1 3606.1 3606.2 3607.1 3608.1 3609.1 3609.2 3609.3 3609.4 3609.5 3609.6 3609.7 3609.8 3610.1 3610.2 3611.1 3611.2 3611.3 3611.4 3611.5 3612.1 3613.1 3613.2 3614.1 3614.2 3614.3 3614.4 3614.5 3614.6 3614.7 3614.8 3614.9 3615.1 3615.2 3615.3 3616.1 3616.2 3617.1 3618.1 3619.1 3620.1 3621.1 3621.2 3621.3 3621.4 3621.5 3621.6 3621.7 3622.1 3623.1 3624.1 3625.1 3626.1 3626.2 3626.3 3626.4 3627.1 3627.2 3627.3 3628.1 3628.2 3628.3 3629.1 3630.1 3631.1 3631.2 3631.3 3632.1 3632.2 3632.3 3633.1 3634.1 3635.1 3636.1 3636.2 3636.3 3636.4 3636.5 3636.6 3637.1 3638.1 3638.2 3639.1 3639.2 3639.3 3640.1 3641.1 3642.1 3643.1 3643.2 3643.3 3644.1 3645.1 3646.1 3646.2 3646.3 3646.4 3647.1 3648.1 3648.2 3648.3 3648.4 3648.5 3648.6 3648.7 3648.8 3649.1 3650.1 3651.1 3651.2 3652.1 3652.2 3652.3 3652.4 3653.1 3653.2 3654.1 3655.1 3655.2 3655.3 3655.4 3655.5 3655.6 3656.1 3656.2 3657.1 3658.1 3658.2 3658.3 3658.4 3659.1 3659.2 3659.3 3660.1 3661.1 3661.2 3662.1 3662.2 3662.3 3662.4 3662.5 3662.6 3662.7 3662.8 3662.9 3663.1 3663.2 3663.3 3663.4 3663.5 3664.1 3665.1 3665.2 3665.3 3665.4 3666.1 3666.2 3666.3 3666.4 3667.1 3667.2 3667.3 3668.1 3669.1 3669.2 3669.3 3669.4 3669.5 3669.6 3669.7 3669.8 3669.9 3669.10 3670.1 3670.2 3670.3 3671.1 3671.2 3671.3 3671.4 3672.1 3672.2 3672.3 3673.1 3674.1 3674.2 3674.3 3675.1 3676.1 3677.1 3677.2 3677.3 3678.1 3678.2 3678.3 3679.1 3679.2 3679.3 3680.1 3680.2 3681.1 3682.1 3682.2 3683.1 3684.1 3684.2 3685.1 3686.1 3687.1 3687.2 3687.3 3687.4 3688.1 3688.2 3689.1 3689.2 3690.1 3690.2 3691.1 3692.1 3692.2 3692.3 3693.1 3693.2 3693.3 3693.4 3693.5 3693.6 3694.1 3694.2 3695.1 3696.1 3697.1 3697.2 3698.1 3698.2 3698.3 3698.4 3698.5 3699.1 3700.1 3701.1 3701.2 3702.1 3702.2 3703.1 3704.1 3704.2 3704.3 3704.4 3705.1 3705.2 3706.1 3707.1 3707.2 3708.1 3708.2 3709.1 3709.2 3710.1 3711.1 3712.1 3712.2 3712.3 3712.4 3712.5 3713.1 3713.2 3714.1 3715.1 3716.1 3717.1 3718.1 3718.2 3718.3 3718.4 3718.5 3719.1 3719.2 3721.1 3721.2 3721.3 3722.1 3722.2 3723.1 3723.2 3723.3 3723.4 3724.1 3725.1 3725.2 3726.1 3727.1 3728.1 3728.2 3728.3 3728.4 3729.1 3729.2 3730.1 3731.1 3731.2 3732.1 3733.1 3733.2 3733.3 3733.4 3733.5 3733.6 3733.7 3734.1 3734.2 3734.3 3735.1 3735.2 3735.3 3735.4 3735.5 3736.1 3737.1 3737.2 3737.3 3737.4 3737.5 3737.6 3737.7 3737.8 3738.1 3739.1 3740.1 3740.2 3740.3 3741.1 3742.1 3743.1 3743.2 3743.3 3743.4 3743.5 3743.6 3744.1 3745.1 3745.2 3746.1 3747.1 3747.2 3747.3 3747.4 3747.5 3748.1 3749.1 3749.2 3749.3 3749.4 3749.5 3749.6 3750.1 3750.2 3751.1 3751.2 3752.1 3752.2 3752.3 3752.4 3753.1 3754.1 3755.1 3756.1 3757.1 3757.2 3757.3 3757.4 3757.5 3757.6 3758.1 3758.2 3758.3 3759.1 3759.2 3760.1 3761.1 3761.2 3761.3 3761.4 3762.1 3763.1 3763.2 3763.3 3763.4 3764.1 3764.2 3765.1 3765.2 3766.1 3766.2 3766.3 3767.1 3767.2 3768.1 3769.1 3770.1 3770.2 3770.3 3771.1 3772.1 3773.1 3774.1 3774.2 3775.1 3776.1 3776.2 3776.3 3777.1 3778.1 3778.2 3779.1 3779.2 3779.3 3780.1 3781.1 3781.2 3781.3 3781.4 3781.5 3781.6 3781.7 3781.8 3781.9
NOTE: THE PDF FILE LOOKS NORMAL THE GLORIES OF MARY. TRANSLATED FROM THE ITALIAN OF ALPHONSUS LIGUORI FOUNDER OF THE CONGREGATION OF THE HOLY REDEEMER NEW REVISED EDITION P. J. KENEDY & SONS 44 BARCLAY STREET, NEW YORK HOLY REDEEMER | WINDSOR This new and improved translation of "The GLORIES OF MARY., " having been duly examined, is hereby approved of. JOHN ArcKUshop of New Yerk No York, Jan. 21**, 1862. Copyright, 1888, BY P. J. KBNBDT, PREFACE TO THE AMERICAN EDITION. THE edition of the "GLORIES OF MARY." now pre sented to the Catholic public of America is the first complete translation of the work ever ma^e into the English language. We trust that it will be found to retain the spirit of the learned and saintly author, and that it will be welcomed by the faithful in this country with the same delight which it has universally called forth in Catholic Europe. PROTEST OF THE AUTHOR. IN obedience to the decrees of Urban VIII., of holy memory, I protest that I do not intend to attribute any other than purely human author ity to all the miracles, revelations, graces, and incidents contained in this book; neither to the titles holy or blessed applied to the servants of God not yet canonized; except in cases where these have been confirmed by the holy Roman Catholic Church, and by the holy Apostolic See, of whom I profess myself an obedient son; and therefore to their judgment I submit myself and whatever I have written in this book. CONTENTS. Preface to American edition..., ,.,, 3 Protest of the author.... 4 Petition of the author to Jesus and Mary 11 To the reader * 13 introduction 16 Prayer to the blessed Virgin to obtain a good death 22 CHAPTER I. SECTION 1. Hall, holy Queen, Mother of Mercy! of the great confidence we should have in Mary, because she is the Queen of Mercy 25 SECT. How much greater should be our confidence in Mary, because she is our mother 39 BBCT. How great is the love of our mother for us 60 SECT. Mary is also mother of penitent sinners 68 CHAPTER II. SKCT. Our life, our sweetness! Mary is our life, because he obtains for us the pardon of our sins 80 SBCT. Mary is again our life, because she obtains for us per severance 89 BBOT. -Mary renders death sweet to her servants 101 CHAPTER III. SECT. Hail, our hope ! Mary is the hope of all 115 BECT. Mary, the hope of sinners 187 CHAPTER IV. fiBcr. To thee do we cry, poor banished children of Eve! How ready is Mary to succor those who call upon her 142 SHOT. How powerful is Mary to protect those who invoke her in temptations of the devil J66 CHAPTER V. BBOT. To thee we send up our sighs, groaning and weeping in this valley of tears! The need we have of the intercession of Mary for our salvation 168 BBOT. The same subject continued Uf CONTENTS. CHAPTER VL Ah, then, onr advocate! Mary is an advocate, power ful to eave all.. SBCT. Mary is a merciful advocate, who does not refuse to de fend the cause of the most miserable sinners 218 BCT. Mary is the peace-maker between sinners and God.... 296 CHAPTER VII. Turn thy eyes of mercy towards us. Mary Is all eyes, to pity and relieve our miseries.... 241 CHAPTER VIII. CECT. And after this our exile, show us the blessed fruit of thy womb, Jesus. Mary rescues her servants from hell. SHOT. Mary assists her servants in purgatory 267 SBCT. Mary conducts her servants to paradise 276 CHAPTER IX. Oh clement, oh merciful! How great is the clemency and mercy of Mary.. CHAPTER X. Oh sweet Virgin Mary! How sweet is the name of Mary in life and in death , 305 VEST DEVOUT PRATERS OP VARIOUS SAINTS TO THE HOLY MOTHER .*... PART II. DISCOURSE I. ON THE IMMACULATE CONCEPTION OF MARY. How befitting it was to all three of the Divine Persons that Mary should be preserved from original sin 337 DISCOURSE IL ON THE BIRTH OP MARY. Mary was born a saint, and a great saint, for great was the grace with which our Lord enriched her from the beginning, and great was the fidelity with which Mary at once corresponded CONTENTS. DISCOURSE IIL ON THE PRESENTATION OF MAST. Th offering -which Mary made of herself to God was prompt, without delay; entire, without reserve 893 DISCOURSE IV. ON THE ANNUNCIATION OF MARY. Mary could not humble herself more than she did In the incar nation of the Word; on the other hand, God could not exalt her more than he has exalted her 410 DISCOURSE V. ON THE VISITATION OF MABT. Mary Is the treasarer of all the divine graces; therefore he who desires graces, should have recourse to Mary; and he who has recourse to Mary, should be secure of obtaining the graces he wishes 436 DISCOURSE VI. ON THE PURIFICATION OF MARY. The great sacrifice which Mary this day made to God, In offer ing him the life of her Son 457 DISCOURSE VII. ON THR ASSUMPTION OF MARY. How precious was the death of Mary. By the favors which accompanied it. 2d. By the manner in which it took place.. DISCOURSE VIII. ANOTHER DISCOURSE ON THE ASSUMPTION OF MARY. let. How glorious was the triumph of Mary when she ascended to heaven! How exalted was the throne to which she was raised in heaven! DISCOURSE IX. ON THE DOLORS OF MARY. Ifary was queen of martyrs, because her martyrdom was longer and greater thau that of all the martyrs 515 REFLECTIONS ON EACH OP THE SEVEN DOLORS IN PARTICULAB. ON THE FIRST DOLOR. Of St. Simeon s prophecy 68T CONTENTS. OK THE SECOND DOLOR. Of five flight of Jesus into Egypt Ml ON THE THEM) DOLOR. Of the JOBS of Jesus in the temple,.. ON THE FOURTH DOLOR. Of the meeting of Mary with Jesus, when he went to Calvary. ON THE FIFTH DOLOR. Of the death of Jesus 668 ON THE SIXTH DOLOR. The piercing of the side of Jesus, and his descent from the cross 577 ON THE SEVENTH DOLOR, Of the burial of tbft body of Jesus ....,..., 685 OF THE VIRTUES OF THE MOST HOLY MARY. SECTION 1. Of the humility of Mary 694 Of the charity of Mary towards God 603 Of the charity of Mary for her neighbor 611 Of the faith of Mary 615 Of the hope of Mary 620 Of the chastity of Mary 623 Of the poverty of Mary ... 629 Of the obedience of Mary 632 Of the patience of Mary 636 Of the prayer of Mary 639 Various practices of devotion to the divine mother 643 Various additional examples appertaining to the most holy Mary. 679 Kovena of meditations for the nine days preceding the Feast of the Purification of Mary 727 Meditations for various feasts of Mary 749 Prayers to the divine mother for every day of the week 764 Little Rosary of the seven dolors of Mary 773 Little Rosary of the immaculate Mary 778 Various prayers to Mary 778 EJACULATIONS TO THE HOST HOLY MARY 783 ACCLAMATIONS IN PRAISE OF MARY 78* PETITION OF TPIE AUTHOR TO JESUS AND MARY. Mf most loving Redeemer and Lord Jesus Christ, I thy poor servant, knowing how pleas ing to thee are those who seek to glorify thy most holy mother, whom thou lovest so much, and dost so much desire to pee loved and honor ed by all men, I propose to publish this book of mine which treats of her glories. I know not to whom I could commend it but to thee, who hast so much at heart the glory of this mother. To thee, then, I present and dedicate it. Receive this little offering of my love for thee and thy beloved mother. Take it under thy protection, and pour into the hearts of those who read it the light of confidence in this immaculate Vir gin, and the warmth of a burning love for her, in whom thou hast placed the hope and refuge of all the redeemed. And for the reward of this, my poor effort, give me, I pray thee, that love for Mary with which I have desired to in flame, by this my little work, the hearts of all those who read it. To thee also I appeal, oh my sweetest Lady and mother Mary. Thou knowest that in thee, next to Jesus, I have placed all hope of my eter nal salvation, since all the good I have receiv ed, my conversion, my vocation to leave the world, and whatever other graces have been given me by God, I acknowledge them all as 11 12 PETITION OP THE AUTHOR. coming through thee. Thou knowest that to see thee loved by all as thou dost deserve, and to of fer thee some token of gratitude, I have always sought to proclaim thee everywhere, in public and in private, and to inspire all men with a sweet and salutary devotion to thee. I hope to continue to do so for the remainder of my life, even to my last breath. But I see by my ad vanced age and declining health that the end of my pilgrimage and my entrance into eternity are drawing near ; therefore, I hope to give to the world, before my death, this little book of mine which may continue to proclaim thee for me, and also may excite others to publish thy glories and the great mercy which thou dost exer cise towards thy devoted servants. I hope, my most beloved queen, that this my poor offering, although it falls so far short of thy merit, may be pleasing to thy grateful heart, since it is wholly a gift of love. Extend, then, that most kind hand of thine with which thou hast delivered me from the world and from hell, and accept it and protect it as belonging to thee. But I ask this reward for my little offering, that henceforth I may love thee more, and that all into whose hands this work shall fall, may be in flamed with thy love, so that immediately their desire may increase to love thee, and see others love thee also; and that they may engage with all ardor in proclaiming and promoting, as far as possible, thy praise, and confidence in thy most holy intercession. Thus I hope, thus may it be. TO THE READER. IN order that this little work of mine may not be exposed to censure from very fastidious critics, I have thought it best to place in a clearer light some of the proposition* which it contains, and which may seem too bold, or perhaps ob scure. I here enumerate some of them, and if others, my dear reader, should <jome under your eye, I pray you to consider them as meant and spoken by me according to the sense of true and sound theology, and of the holy Roman Catholic Church, whose obedient son I profess myself. In the introduction, page 19, referring to chap. 5th of the book, I have said that God has or dained that all graces should come to us through the hands of Mary. Now this is a very consoling truth for souls tenderly attached to the most holy Mary, and for poor sinners who desire to be converted. Nor should this appear to any one inconsistent with sound theology, since its au thor, St. Augustine, puts it forth as a general statement, that Mary has shared, by means of her charity, in the spiritual birth of all the mem bers of the Church.* * Mater quidem spiritu non capitls nostrl, quod est ipse salvator, ex quo magis ilia spiritualiter nata est; quia omnes, qui in eum cre- diderint, in qnibue et ipsa est, recte filii eponsi appeliantur ; eed 13 14 TO THE READER. A well-known author, whom no one will sus pect of exaggeration or of fanciful and overheated devotion, adds, that as Jesus Christ really formed his Church on Calvary, it is plain that the holy Virgin really co-operated with him, in a peculiar and excellent manner, in its formation. * And for the same reason it may be said, that if she brought forth Jesus Christ, the head of the Church, without pain, she did not bring forth the body of this head without pain. Hence sho commenced on Calvary to be, in a particular manner, mother of the whole Church. To say all in a few words, Almighty God, in order to glorify the mother of the Redeemer, has or dained that her great charity should intercede for all those for whom her divine Son offered and paid the superabundant ransom of his pre cious blood, in which alone is our salvation,, life and resurrection. It is on the basis of this doc- rine and whatever belongs to it that I have under taken to establish my propositions, f which the saints in their affecting colloquies with Mary, and in their fervent discourses concening her, have not hesitated to assert: when an ancient father, quoted by the celebrated Vincenzo Con- tensone, has written: The fulness of grace was in Christ as the head from which it flows, plane mater membrorum ejns (quae nos sumusXqufa cooperata ett charitate, ut fideles in Ecclesia nascerentur, qui illius capitis membra rant. Lib. de Sancta Virginitate, cap. * M. Nicole, Instr. theol. and mor. on the Lord s Prayer, tn Angelical Salutation, <fcc , Instr. t Part 1, c. 6, 2, c. TO THE READER. but in Mary as the neck through which it is trans mitted.* This is plainly taught by the angelio Doctor, St. Thomas, who confirms all the fore going in these words: The blessed Virgin is call ed full of grace in three ways The third, in reference to its overflowing upon all men. For great is it in each saint if he hath enough of grace for the salvation of many; but this would be the greatest, if he had enough for the salvation of all men; and it is so with Christ and the blessed Virgin, for in every dan ger we may obtain salvation through the glo rious Virgin. Hence, cant. 4, v. 4 a thousand bucklers that is, remedies against dangers hang upon her "Mille clypei pendent ex ea." Hence in every virtuous work we can have her aid, and, therefore, she herself says, In me is all hope of life and of virtue: "7n me omnis spes vitcB etvirtuth"\ Eccli. xxiv. * In Chrieto fnit plenitudo gratiae, eicnt in capite Influence, in Maria vero, eicut in collo transfundente. Theolog. mentis et cordig. Tom. Dissert. Speculat. in Reflexiones. t Dicitur autem Beata Virgo plena gratiae, quantum ad tria . Tertio quo ad refusionem in omnee homines. Magnum enim est in quolibet eancto, quando habet tantum de gratia quod sufficit ad ealutem multorum; sed quando haberet tantum, quod sufficeret ad ealutem omnium hominumde mnndo, hoc esset maximum; et hoc Wt in Christo et in Beacu Virgine. Nam 111 0111111 pcnouro potea alutem obtinere ab ipsa Virgine gloriosa. Unde cantic. Mille clypei, id est remedia contra pericula, pendent ex ea. Item in omni opere virtutis petes earn habere in adjutoriuni: et ideo dicit ipm 6Cli.ZZiT. INTRODUCTION WHICH OUGHT TO BE BEAD. MY dear reader and brother in Mary, since the devotion which has urged me to write, and now moves you to read this book, renders us both happy children of this good mother, if you ever should hear any one say that I could have spared this labor, there being so many learned and celebrated books that treat of this subject, answer him, I pray you, in the words of Fran- cone the abbot, which we find in the Library of the Fathers, that the praise of Mary is a fountain so full that the more it extends, the fuller it becomes, and the fuller it becomes the more it extends;* which signifies, that the blessed Virgin is so great and sublime, that the more we praise her, the more there is to praise. So that St. Augustine says: All the tongues of men, even if all their members were changed to tongues, would not be sufficient to praise her as she deserves.f * Laus Marias fons est indeflciens, qul quanto amplius tenditur, tanto amplius impletur; quanto amplius impletur, tanto amplras dilatator. t Etiamsi omnium nostrum membra verterentur in linguas earn laudare sufficiret nullus. Dion. Carth. INTRODUCTION. IT I know that there are innumerable books, both great and small, which treat of the glories of Mary; but as these are rare or voluminous, and not according to my plan, I have endeavor ed to collect in a small space, from all the auth ors at my command, the most select and pithy sentences of the Fathers and theologians, in or der to give devout persons an opportunity, with little effort or expense, to inflame their ardor by reading of the love of Mary, and especially, to present materials to priests which may enable them to excite by their sermons devotion to the divine mother. Worldly lovers are accustomed to mention frequently and to praise the persons beloved, that these may be praised and applauded also by others; then how poor must we suppose the love of those to be who boast of being lovers of Mary, but who seldom remember to speak of her, and inspire the love of her also in others! Not so the true lovers of our most lovely Lady: they would praise her everywhere, and see her loved by all the world; and therefore in public and in private, wherever it is in their power, they en deavor to kindle in the hearts of all, those bless ed flames of love with which theirs are burn ing for their beloved queen. But that every one may be persuaded of how great benefit it is to himself and the people to promote devotion to Mary, let us hear what the Fathers say of it. St. Bonaventure declares that those who are devoted to publishing the glorieg 18 INTRODUCTION. of Mary, are secure of paradise ; and Richard of St. Laurence confirms this by saying, that to honor the queen of angels is to acquire life ever lasting; * since our most grateful Lady, adds the same author, pledges herself to honor in the other life him who promises to honor her in this; f and is there any one ignorant of the promise made by Mary herself to those who en gage in promoting the knowledge and love of her upon the earth? "They that explain me shall have life everlasting," J as the holy Church ap plies it on the festival of her Immaculate Concep tion. Exult, exult! oh my soul ! said St. Bona- venture, who was so assiduous in proclaiming the praises of Mary, and rejoice in her, because many good things are prepared for those who praise her; and since all the Holy Scriptures, he added, speak in praise of Mary, let us endeavor always with heart and tongue to celebrate this our divine mother, that we may be conducted by her to the kingdom of the blessed. We are told in the revelations of St. Bridget, that the blessed Emingo, Bishop, being accus tomed to begin his sermons with the praises of Mary, the Virgin herself appeared one day to the saint, and said to her: "Tell that prelate who * Honorare Mariam est thesaurizare vitam eternam. De Laud. tHonorificantes se in hoc saeculo honoriflcabit in f uturo. $ Qui elucidant me, vitam eternam habebunt. Eccli. | Exulta, exulta, anima mea, et Isetare in ilia; quia multa bona eunt laudatoribus praeparata. Si enim omnes scripturae loquuntur de ea, Deiparam perpetuo corde et lingua celebremus, ut ab ipsa ad gaudia eterna perducamur. INTRODUCTION. is accustomed to commence his discourses with my praises, that I will be his mother, and that I will present his soul to God, and that he shall die a good death;"* and he indeed died like a saint, in prayer and in celestial peace. Mary appeared before his death to another religious, a Dominican, who was accustomed to terminate his sermons by speaking of her. She defended him from the assaults of the demons, comforted him, and bore away with her his happy soul, f The devout Thomas a Kempis represents Mary as commending to her Son those who publish her praise, and saying, "Oh, my Son, have compas sion on the souls of thy lovers, and of those who speak in my praise.J As far as the advantage of the people is con cerned, St. Anselm says, that the sacred womb of Mary having been made the way of salvation for sinners, sinners cannot but be converted and saved by discourses in praise of Mary. If the assertion is true and incontrovertible, as I believe it to be, and as I shall prove, in the fifth chap ter of this book, that all graces are dispensed by the hand of Mary alone, and that all those who are saved, are saved solely by means of this divine mother; it may be said, as a necessary consequence, that the salvation of all depends * Kevel% cap. t Ap. Auriem. % Fili miserere animte amatoris tui et laudutoris mei. Senn. 20, ad Nov. Quomodo fieri potest ut ex memoria landum ejns eaius noa proveniat peccatornm, cujus uterus facta est via ad peccatore* Mlvandos ! S. Ans. Lib. 8, de Exc. V. cap. 20 INTBODUCTION. upon preaching Mary, and confidence in her in tercession. We know that St. Bernard of Sienna sanctified Italy; St. Dominic converted many provinces; St. Louis Bertrand, in all his sermons, never failed to exhort his hearers to practise devotion towards Mary; and many others also have done the same. I find that Father Paul Segneri, the younger, a celebrated missionary, in every mission preach ed a sermon on devotion to Mary, and this he called his favorite sermon. And we can attest, in all truth, that in our missions, where we have an invariable rule not to omit the sermon on our Lady, no discourse is so profitable to the people, or excites more compunction among them, than that on the mercy of Mary. I say on the mercy of Mary: for St. Bernard says, we may praise her humility, and marvel at her virginity; but being poor sinners, we are more pleased and at tracted by hearing of her mercy; for to this we more affectionately cling, this we more often remember and invoke.* Therefore in this little book, leaving to other authors the description of the other merits of Mary, I have confined my self especially to treating of her great compassion and her powerful intercession; having collected, as far as possible, with the labor of years, all that the holy Fathers and the most celebrated authors have said of the mercy and power of * Laudamnshumilitatem,njiramnrvlrginitatem; sedmiseris sapit dulciusmisericordia; misericordiam amplectiirrar carius, recordamut Diu8, crebrius invocamus. Serin. 4, de Ass. INTRODUCTION. Mary; and because these attributes of the bless* ed Virgin are wonderfully set forth in the great prayer of the Salve Regina, approved by the Church and required by her to be recited the greater part of the year by all the clergy, secular and regular, I have undertaken, in the first place, to explain in separate discourses this most devout prayer. Besides this, I believed it would be acceptable to the servants of Mary, if I added discourses on her principal festivals and upon the virtues of our divine mother, placing at the conclusion of them the practices of devotion most in use among her servants, and approved by the Church. Devout reader, if this little work of mine pleases you, as I hope it will, I pray you to com mend me to the holy Virgin, that I may obtain great confidence in her protection. Ask for me this grace, and I will ask the same for you, who* ever you may be, who bestow on me this char- ity. Oh, blessed is he who clings with love and confidence to those two anchors of salvation, Jesus and Mary ! He certainly will not be lost. Let us both say, oh my reader, with the devout Alphonso Rodriguez: Jesus and Mary, my sweet loves, for you I will suffer, for you I will die; may I be wholly yours, may I be in nothing my own.* May we love Jesus and Mary, and be come saints, since we can aspire and hope for no greater happiness than this. Farewell, till we * Jeeue et Maria, amores mei dulcissimi, pro vobis patiar, pro *7obie moriar; aim totus veeter, aim nihil meus. Auriem Aff. 22 PRAYER. TO THE BLESSED VIRGIN. meet in heaven at the feet of this sweet mothef and her dearly beloved Son, to praise them, to thank them, and love them, in their immediate presence through all eternity. Amen. PRAYER. TO THE BLESSED VIRGIN TO OBTAIN A GOOD DEATH, OH Mary, sweet refuge of miserable sinners, at the moment when my soul departs from this world, my sweetest mother, by the grief that thou didst endure when thou wast present at the death of thy Son upon the cross, then assist me with thy mercy. Ketp far from me my infernal enemies, and come thyself to take my soul and present it to my eternal Judge. Do not aban don me, oh my queen. Thou, next to Jesus, must be my comfort in that dreadful moment. En treat thy Son that in his goodness, he will grant me the favor to die clasping thy feet, and to breathe out my soul in his sacred wounds, say ing, Jesus and Mary, I give you my heart and my oul. THE GLORIES OF MARY. PART I. ON THE SAL YE REGINA. It treats of the various and abundant graces which the mother of God bestows on her devoted wrvants, in several discourses of the Salve Regina. CHAPTER I. SALVE REGINA, MATER MISERICORDLfi. Hail queen, Mother of mercy. SECTION I. F THE GREAT CONFIDENCE WE SHOULD HAVE IN MARY, BECAUSE SHE IS THE QUEEN OF MERCY. THE Holy Church justly honors the great Vir gin Mary, and would have her honored by all men with the glorious title of queen, because she has been elevated to the dignity of mother of the King of kings. If the Son is king, says St. Athan- asius, his mother must necessarily be considered and entitled queen.* From the moment that Mary consented, adds St. Bernardine of Sienna, to become the mother of the Eternal Word, she merited the title of queen of the world and all creatures. f If the flesh of Mary, says St. Arnold, abbot, was the flesh of Jesus, how can the moth er be separated from the Son in his kingdom? Hence it follows that the regal glory must not * SI ipse Rex est qui natus est de Vlrglne, mater, quse eum genuit, Regina et Domina proprie ac vere censetur. Serin, de Deip. t lunc autem Virgo in illo consensu meruit primatum orbis, doml- num mancil, eceptnun regni super omnes creatures. Tom, 3d, cap, 61 26 GLORIES OF MARY. only be considered as common to the mother and the Son, but even the same.* If Jesus is the king of the whole world, Mary is also queen of the whole world :f therefore, says St. Bernardine of Sienna, all creatures who serve God ought also to serve Mary; for all an gels and men, and all things that are in heaven and on earth being subject to the dominion of God, are also subject to the dominion of the glo rious Virgin. | Hence Guerric, abbot, thus ad dresses the divine mother: Continue, Mary, con tinue in security to reign; dispose, according to thy will, of every thing belonging to thy Son, for thou, being mother and spouse of the King of the world, the kingdom and power over all creatures is due to thee as queen. Mary, then, is queen; but let all learn for their consolation that she is a mild and merciful queen, desiring the good of us poor sinners. Hence the holy Church bids us salute her in this prayer, and name her the Queen of Mercy. The very name of queen signifies, as blessed Albertus Magnus remarks, compassion, and pro vision for the poor; differing in this from the ti- *Neque a dominatione fllii Mater potest esse sejuncta, una eit Marias et Christ! caro. Filii gloriam cum Matre, non tarn communem judico, qnam earn- dem. Arnol. de Laud. Virg. tRegina constituta, totum jure possidet fllli regnum. Rupert, abb. t Tot creaturae serviunt gloriosae Virgini, quot eerviunt Trinitati; omnes namque creaturae eive angeli, Bive homines, et omnia qua eunt in ccelo et in terra, quia omnia sunt divino imperio subjecta, glorioese Virgini sunt subjectse. Tom. Perge Maria, perge secura in bonis filii tui; flducialite age tam- fOArn regiua, mater regis et sponsa; tibi debetur regnum et potestaa. GLORIES OF MARY. tie of empress, which signifies severity and rig or. The greatness of kings and queens consists in comforting the wretched as Seneca says.* So that whereas tyrants, in reigning, have only their own advantage in view, kings should have for their object the good of their subjects. Therefore at the consecration of kings their heads are anointed with oil, which is the symbol of mercy, to denote that they, in reigning, should above all things cherish thoughts of kind ness and beneficence towards their subjects. Kings should then principally occupy them selves with works of mercy, but not to the neg lect of the exercise of justice towards the guilty, when it is required. Not so Mary, who, although queen, is not queen of justice, intent upon the punishment of the guilty, but queen of mercy, solely intent upon compassion and pardon for sinners. Accordingly, the Church requires us explicitly to call her .queen of mercy. The High Chancellor of Paris, John Gerson, med itating on the words of David, "These two things have I heard, that power belongeth to God, and mercy to thee, O Lord,"f says, that the kingdom of God consisting of justice and mercy, the Lord has divided it: he has reserved the kingdom of justice for himself, and he has granted the kingdom of mercy to Mary, ordain ing that all the mercies which are dispensed t * Hoc reges habent magniflcum, prodesse miseris. t Duo hfec audivi, qnia potestas Dei eat, et tibi, Domine, mi* ricordia. Peal. 98 GLORIES OF MARY. men should pass through the hands of Mary, and should be bestowed according to her good pleasure.* St. Thomas confirms this in his pref ace to the Canonical Epistles, saying that the holy Virgin, when she conceived the divine Word in her womb, and brought him forth, obtained the half of the kingdom of God by be coming queen of mercy, Jesus Christ remaining king of justice, f The eternal Father constituted Jesus Christ king of justice, and therefore made him the universal judge of the world; hence the prophet sang: "Give to the king thy judgment, Oh God; and to the king s son thy justice."! Here a learned interpreter takes up the subject, and says: Oh Lord, thou hast given to thy Son thy justice, because thou hast given to the mother of the king thy mercy.g And St. Bonaventure happily varies the passage above quoted by say ing: Give to the king thy judgment, Oh God, and to his mother thy mercy. || Ernest, Arch bishop of Prague, also says, that the eternal Father has given to the Son the office of judging and punishing, and to the mother the office of * Regnum Dei consistit in potestate et misericordia; potestateDeo remanente, cessit quodammodo misericordise pars matri regnanti. Psal. iii. Tr. 4th, S. Magn. t Quando filium Dei in utero concepit, et post modum peperit, dimidiam pattern regni Dei impetravit, ut ipsa sit regina misericordiae, nt Christus est rex justitiae. $ Deus judicium tuum regi da; et justitiam tuam filio regis. Peal. fexi. 5 Quia misericordiam tuam dedisti Matri Regis. Deus judicium tuum regi da, et misericordiam tuam matri I jus. GLORIES OF MARY. compassionating and relieving the wretched.* Therefore the Prophet David predicted that God himself, if I may thus express it, would consecrate Mary queen of mercy, anointing her with the oil of gladness,! in order that all of us miserable children of Adam might rejoice in the thought of having in heaven that great queen, so full of the unction of mercy and pity for us; as St. Bonaventure says: Oh Mary, so full of the unction of mercy and the oil of pity, that God has anointed thee with the oil of gladness ! J And how well does blessed Alberlus Magnus here apply the history of Queen Esther, who was indeed a type of Our Queen Mary! We read in the 4th chap, of the Book of Esther, that in the reign of King Assuerus, there went forth, throughout his kingdom, a decree commanding the death of all the Jews. Then Mardochai^ who was one of the condemned, committed their cause to Esther, that she might intercede with the king to obtain the revocation of the sentence. At first Esther refused to take upon herself this office, fearing that it would excite the an ger of the king more. But Mardochai rebuked her, and bade her remember that she must not think of saving herself alone, as the Lord had placed her upon the throne to obtain salvation for all the Jews: "Think not that thou mayest * Pater omne judicium dedit fllio, et omne officium mieericordia dedit matri. t Unxit te Deus oleo Isetitise. Psal. xliv. $ Maria, plena unctione miser ic cruise et oleo pictatis; proptcte* uurit te Deus oleo Ixtitiae. In spec. cap. 80 GLORIES OF MARY. save thy life only, because thou art in the king i house, more than all the Jews." * Thus said Mardochai to Queen Esther, and thus might we poor sinners say to our Queen Mary, if she were ever reluctant to intercede with God for our de liverance from the just punishment of our sins. Think not that thou mayest save thy life only, because thou art in the king s house, more than all men. Think not, oh Lady, that God has ex alted thee to be queen of the world, only to se cure thy own welfare; but also that thou, being so greatly elevated, mayest the more compassion ate and the better relieve us miserable sinners. Assuerus, when he saw Esther before him, af fectionately inquired of her what she had come to ask of him: "What is thy petition?" Then the queen answered, "If I have found favor in thy sight, oh king, give me my people for which I request." f Assuerus heard her, and imme diately ordered the sentence to be revoked. Now, if Assuerus granted to Esther, because he loved her, the salvation of the Jews, will not God graciously listen to Mary, in his boundless love for her, when she prays to him for those poor sinners who recommend themselves to her and says to him:If I have found favor in thy sight, oh King, my King and my God, if I have ever found favor with Thee (and well does the di * Ne pates quod animam tuam tan tun ilberes, quia la domo re git es pr canctis Jadseis . Esth . iv . t Quae est petitio tua? Si invent gratiam fci oculia tola o rex, doc* aiihl populum meum, pro quo obseefo. GLORIES OP MARY. vine mother know herself to be the blessed, the fortunate, the only one of the children of men who found the grace lost by man; she knows herself to be the beloved of her Lord, more be loved than all the saints and angels united), give me my people for which I request: if thou lovest me, she says to him, give me, oh my Lord, these sinners in whose behalf I entreat Thee. Is it possible that God will not graciously hear her? Is there any one who does not know the pow er of Mary s prayers with God? The law of clemency is on her tongue. * Every prayer of hers is as a law established by our Lord, that mercy shall be exercised towards those for whom Mary intercedes. St. Bernard asks, Why does the Church name Mary Queen of Mercy f and answers, Because we believe that she opens the depths of the mercy of God, to whom she will, when she will, and as she will; so that not even the vilest sinner is lost, if Mary protects him. But it may, perhaps, be feared that Mary dis dains interposing in behalf of some sinners, be cause she finds them so laden with sins ? Per haps the majesty and sanctity of this great queen should alarm us? No, says St. Gregory, in pro portion to her greatness and holiness are her clem ency and mercy towards sinners who desire to *Lex clementise in lingua ejus. Prov. xxxi. tQuod divinse pietatis abyssum cui vult, quando vult et quomod* vult, creditor aperire; ut nemo tana enormis peccator pereat, cui sane* ta aanctorum pratrocinii suffragia prsestat. In Salve Regina. 32 GLORIES OF MARY. amend, and who have recourse to her.* Kings and queens inspire terror by the display of their majesty, and their subjects fear to enter their presence; but what fear, says St. Bernard, can the wretched have of going to this queen of mercy since she never shows herself terrible or aus tere to those who seek her, but all sweetness and kindness?f Mary not only gives, but she her self presents to us milk and wool: the milk of mercy to inspire us with confidence, and wool to shield us from the thunderbolts of divine justice! Suetonius narrates of the Emperor Titus, that he never could refuse a favor to any one who asked it, and that he even sometimes promised more than he could perform; and he answered to one who admonished him of this, that a prince should not dismiss any one from his presence dis satisfied. Titus said this, but, in reality, was perhaps often either guilty of falsehood, or fail ed in his promises. But our queen cannot lie, and can obtain whatever she wishes for her de voted servants. She has a heart so kind and compassionate, says Blosius, that she cannot send away dissatisfied any one who invokes her aid. J But, as St. Bernard says, how couldst thou, oh Mary, refuse succor to the wretched, when thou art queen of mercy? and who are the * Maria quanto altior et sanctior, tanto clementior et dulc ior circa converses peccatores. Lib. t Quid ad Mariam accedere trepidat humana fragilltas? Nihil austerum in ea, nihil terribile; tota suavis est, omnibus offerens lao et lanam. Super Sign. Magn. J Ita benlgna est, ut neminem tristem redire ainat. Lib. GLORIES OF MARY. ubjects of inercy, if not the miserable? Thou art the queen of mercy, and I the most miserable of all sinners; if I, then, am the first of thy sub jects, then thou shouldst have more care of me than of all others.* Have pity on us, then, oh queen of mercy, and give heed to our salvation; neither say to us, oh most holy Virgin, as St. Gregory of Nico- media would add, that thou canst not aid us be cause of the multitude of our sins, when thou hast such power and pity that no number of sins can ever surpass it! Nothing resists thy power, since thy Creator and ours, while he hon ors thee as his mother, considers thy glory as his own, and exulting in it, as a Son, grants thy petitions as if he were discharging an obliga tion.! By this he means to say, that though Mary is under an infinite obligation to her Son for having elected her to be his mother yet it cannot be denied that the Son also is greatly in debted to his mother for having given him his human nature; whence Jesus, as if to recompense Mary as he ought, while he enjoys this his glory, honors her especially by always gracious ly listening to her prayers. How great then should be our confidence in * Tu es regina misericordise, etego miserrimus peccator, subdi- forum maximus. Regenosergo, o regina misericordiae. In Salv. Reg, t Habes vires insuperabiles, ne clementiam tuam superet multi- tudo peccatorum. Nihil tuae resistet potential ; tuam enim gloriam treator exietimat esse propriam, et filius in ea exultans, quasi * ohrene debitum, implet pctitiones ttias. Or. de exitu, R. V- 34 GLOEIES OF MARY. this queen, knowing how powerful she is with God, and at the same time how rich and full of mercy; so much so that there is no one on earth who does not share in the mercies and favors of Mary! This the blessed Virgin herself reveal ed to St. Bridget: "I am, " she said to her, "the queen of heaven and the mother of mercy; I am the joy of the just, and the gate of entrance for sinners to God; neither is there living on earth a sinner who is so accursed that he is deprived of my compassion; for everyone, if he receives noth ing else through my intercession, receives the grace of being less tempted by evil spirits than he otherwise would be; no one, therefore," she added, "who is not entirely accursed" (by which is meant the final and irrevocable malediction pro nounced against the damned), "is so entirely cast off by God that he may not return and enjoy his mercy if he invokes my aid. I am called by all the mother of mercy, and truly the mercy of God towards men has made me so merciful tow ards them." And then she concluded by say ing/ Therefore he shall be miserable, and for ever miserable in another life, who in this, being able, does not have recourse to me, who am BO compassionate to all, and so earnestly desire to aid sinners."* * Ego reginacceli; ego mater misericord!; ego justormn gaudium et aditus peccatorum ad Deum. Nullus eat adeo maledictus, qui quamdiu vivit careat misericordia mea; quia propter ne levius tentatur a dsemonibus, quam alias tentaretur. Nullus est ita abjectus A Deo, nisi fnerit omnino maledictus, qui si me invocaverit, non revertatur ad Denm, ei babiturus. sit misericordiam. Ego vocor ab GLOEIES OF MARY. Let us then have recourse, let us always have recourse to this most sweet queen, if we would be sure of our salvation; and if the sight of our sins terrifies and disheartens us, 1st us remem ber that Mary was made queen of mercy for this very end, that she might save by her protection the greatest and most abandoned sinners who have recourse to her. They are to be her crown in heaven, as her divine spouse has said: "Come from Libanus, my spouse, come from Libanus, come; thou shalt be crowned from the dens of the lions, from the mountains of the leopards. "* And what are these dens of wild beasts and monsters, if not miserable sinners, whose souls become dens of sins, the most deformed mon sters? Now, by these same sinners, as Rupert, the abbot, remarks, who are saved by thy means, oh great Queen Mary, thou wilt be crowned in. heaven; for their salvation will be thy crown, a crown indeed worthy and fit for a queen of mercy ;f and let the following example illustrate this. EXAMPLE. We read in the life of sister Catherine, an Augustinian nun, that in the place where that servant of God lived, there lived also a woman omnibus mater misericordise, et vere misericordia illius misericordem me fecit. Ideo miser erit qui ad misericordem, cum possit, nou accedit. Kev. Lib. * Veni de Libano, sponsa mea,reni de Libano, veni; coronaberis . de cubilibus leonum, de montibus pardorum. Cant. t De talium leonem cubiculis tu coronaberis, Eorum ealua orona tna erit. Rup. Vid. 3., in Cant. 36 GLORIES OF MARY. named Mary, who, in her youth, was a sinner, and obstinately persevered in her evil courses, even to extreme old age. For this she waa banished by her fellow-citizens, forced to live in a cave beyond the limits of the place, and died in a state of loathsome corruption, aban doned by all, and without the sacraments; and on this account was buried in a field, like a beast. Now sister Catherine, who was accustom ed to recommend very affectionately to God the souls of those who had departed this life, after learning the miserable death o/ this poor old woman, did not think of praying for her, as she and every one else believed her already among the damned. Four years having past, a soul from purgatory one day appeared to her, and said, "Sister Catherine, how unhappy is my fate! you commend to God the souls of all those who die, and for my soul alone you have had no pity." "And who are you?" said the servant of God. "I am," answered she, "that poor Mary who died in the cave." are you saved?" exclaimed sister Catherine. "Yes, I am saved," she said, "by the mercy of the Virgin Mary. "And how? "When I saw death drawing near, finding myself laden with sins, and abandoned by all, I turned to the mother of God and said to her, Lady, thou art the ref uge of the abandoned, behold me at this hour deserted by all; thou art my only hope, thou alone canst help me; have pity on me. The Jboly Virgin obtained for me the grace of GLORIES OF MARY. making an act of contrition; I died and am saved, and my queen has also obtained for me the grace that my pains should be abridged, and that I should, by suffering intensely for a short time, pass through that purification which otherwise would have lasted many years. A few masses only are needed to obtain my release from purgatory. I pray thee cause them to be offered for me, and I promise to pray God and Mary for thee." Sister Catherine immediately caused those masses to be said for her, and that soul, after a few days, appeared to her again, more brilliant than the sun, and said to her, "I thank thee, sister Catherine: behold I am now going to paradise to sing the mercy of God and pray for thee." PRAYER. Oh Mother of my God and my Lady Mary, as a poor wounded and loathsome wretch pre sents himself to a great queen, I present my self to thee, who art the queen of heaven and earth. From the lofty throne on which thou art seated, do not disdain, I pray thee, to cast thy eye upon me, a poor sinner. God hath made thee so rich in order that thou rnayest suc cor the needy, and hath made thee queen of mercy that thou mayest help the miserable, look upon me, then, and have pity on me. Look upon me, and do not leave me until thou hast changed me from a sinner into a saint. I see I merit noth- 38 GLORIES OF MARY. ing, or rather I merit for my ingratitude to be deprived of all the graces which, by thy means, I have received from the Lord. But thou, who art the mother of mercy, dost not require merits, but miseries, that thou mayest succor those who are in need; and who is more poor and more needy than I? Oh glorious Virgin, I know that thou, being queen of the universe, art also my queen; and I, in a more especial manner, would dedicate my self to thy service; that thou mayest dispose of me as seemeth best to thee. Therefore I say to thee with St. Bonaventure, Oh, Lady, I submit myself to thy control, that thou mayest rule and govern me entirely. Do not leave me to myself.* Rule me, oh my queen, and do not leave me to myself. Command me, employ me as thou wilt, and punish me if I do not obey thee, for very salutary will be the punishments that come from thy hand. I would esteem it a greater thing to be thy servant than Lord of the whole earth. Thine I am, save me!\ Ac cept me, oh Mary, for thy own and attend to my salvation, as I am thine own. I no longer will be my own, I give myself to thee. And if hitherto I have so poorly served thee, having lost so many good occasions of honoring thee, for the time to come I will unite myself to thy most loving and most faithful servants. No one * Domina, me tuae domination! volo committere. utfme plenariftiv gas et gubernes. Non mini me relinquas. t THUS sum ego, salvum me fac. tfLOBIES OP MABY. from this time henceforth shall surpass me in honoring and loving thee, my most lovely queen. This I promise, and I hope to perform with thy assistance. Amen." SECTION II. HOW MUCH GREATER SHOULD BE OUR CONFIDENCE IN MARY BECAUSE SHE IS OUR MOTHER. Not by chance, nor in vain, do the servants of Mary call her mother, and it would seem that they cannot invoke her by any other name, and are never weary of calling her mother; mother, indeed, for she is truly our mother, not accord ing to the flesh, but the spiritual mother of our souls and of our salvation. Sin, when it de prived our souls of divine grace, also deprived them of life. Hence, when they were dead in misery and sin, Jesus our Redeemer came with an excess of mercy and love to restore to us, by his death upon the cross, that lost life, as he has himself declared : "I am come that they may have life, and may have it more abundantly."* More, abundantly, because, as the theologians teach us, Jesus Christ by his redemption brought us blessings greater than the injury Adam inflicted upon us by his sin; he reconciled us to God, and thus became the father of our souls, under the new law of grace, as the * Yeni, ut vitam. habearit et abuudantiua habeant. Joab. 40 GLORIES OF MARY. prophet Isaiah predicted: "The Father of the world to come, the Prince of peace."* But if Jesus is the father of our souls, Mary is the mother; for, in giving us Jesus, she gave us the true life; and offering upon Calvary the life of her Son for our salvation, she then brought us forth to the life of divine grace. At two different times, then as the holy Fathers show us, Mary became our spiritual mother; the first when she was found worthy of conceiving in her virginal womb the Son of God, as the blessed Albertus Magnus says. St. Bernardine of Sienna more distinctly teach es us that when the most holy Virgin, on the an nunciation of the angel, gave her consent to be come mother of the eternal Word, which he awaited before making himself her Son, she by this consent even from that time demanded of God, with lively affection, our salvation; and she was so earnestly engaged in obtaining it, that from that time she has borne us, as it were, in her womb, as a most loving mother.f St. Luke says, speaking of the birth of our Saviour, that Mary "brought forth her first-born son." J Therefore, says a certain writer, if the evangelist affirms that Mary brought forth her first-born, is it to be supposed that she afterwards * Pater futuri sseculi, princeps pacis. Isa. t Virgo per hunc consensum in incarnatione fllii omnium salutem Tigorosiesime expetiit et procuravit; et omnium galvationi per hune consensum se dedicavit, ita ut ex tune omnes in suis visce^ibus bajulat, tanquam verissima mater filios suos. Tr. de B. V. wrm. i Peperit filium suum primogenitum. Luc. cap. GLOEIES OF jlAEY. had othe* children? But the same author adds; If it is of faith that Mary had no other children ac cording to the flesh except Jesus, then she must have other spiritual children, and these we are.* Our Lord revealed this to St. Gertrude, who, reading one day the passage of the Gospel just quoted, was troubled, not knowing how to un derstand it, that Mary being mother of Jesus Christ alone, it could be said that he was her first-born. And God explained it to her, by tell ing her that Jesus was her first-born according to the flesh, but men were her second-born ac cording to the spirit. And this explains what is said of Mary in the holy Canticles: "Thy belly is as a heap of wheat, set about with lilies."f St. Ambrose ex plains this and says: Although in the pure womb of Mary there was only one grain of wheat, which was Jesus Christ, yet it is called a heap of grain, because in that one grain were contained all the elect, of whom Mary was to be the mother. J Hence, William the Abbot wrote, Mary, in bringing forth Jesus, who is our Saviour and our life, brought forth all of us to life and salva tion^ * Si primogenitus, ergo alii filii secuti sunt secundogeniti? Cw> nales nullos habet B. Virgo, praeter Christum; ergo spirituals habeal t Venter tuus sicut acervus tritici, vallatus liliis. Cant. vii. % Unum granum f rumenti fuit in utero Virginia, Christus Dominns; et tamen acervus tritici dicitur, quia granum hoc virtute omnes eleo- tos continet, ut ipse sit primogenitus in multis fratribus. De Instit. Virg. i lu illo uno fructu. in uno salvatore omnium Jesu pjurfcno* Maria 42 GLORIES OF MAKY. The second time in which Mary brought us forth to grace was, when on Calvary, she offer ed to the eternal Father with so much sorrow of heart the life of her beloved Son for our salva tion. Wherefore, St. Augustine asserts, that, having then co-operated by her love with Christ in the birth of the faithful to the life of grace, she became also by this co-operation the spirit ual mother of us all, who are members of our head, Jesus Christ.* This is also the meaning of what is said of the blessed Virgin in the sacred Canticles: "They have made me the keeper in the vineyards; my vineyard I have not kept."f Mary, to save our souls, was willing to sacrifice the life of her Son,J as William the Ab bot remarks. And who was the soul of Mary, but her Jesus, who was her life and all her love? Wherefore St. Simeon announced to her that her soul would one day be pierced by a sword of sorrow ; which was the very spear that pierced the side of Jesus, who was the soul of Mary. And then she in her sorrow brought us forth to eternal life; so that we may all call ourselves children of the dolors of Mary. She, our most loving mother, was always and wholly united to peperit ad salutem. Pariendo vitam, multos peperit ad vitam. la Cant. * Ilia spiritu mater est membrorura salvatoris, quia cooperata eat charitate, ut fideles in ecclesia nascerentur. De Virg. cap. t Posuit me custodem in vineis; vineam meam non custodivi. Cant. $ Ut muitas animas salvas faceret, animam euam morti expoauit, { Et tuam ipsius animam doloris gladius pertransibit. Luc, it. GLORIES OP MARY. the divine will; whence St. Bonaventure remarks, that when she saw the love of the eternal Father for men, who would have his Son die for our salvation, and the love of the Son in wishing: to die for us, she too, with her whole will, offer ed her Son and consented that he should die that we might be saved, in order to conform herself to that exceeding love of the Father and Son for the human race.* It is true that, in dying for the redemption of the world, Jesus wished to be alone. I have trodden the wine-press alone,f "Torcular calcavi eolus." But when God saw the great desire of Mary to devote herself also to the salvation of men, he ordained that by the sacrifice and offering of the life of this same Jesus, she might co-operate with him in the work of our salvation, and thus become mother of our souls. And this our Saviour signified, when, before expiring, he saw from the cross his mother and the disciple St. John both standing near him, and first spoke to Mary: Behold tny son, "Ecce filius tuus;"J as if he said to her: Behold the man who, by the of fering thou hast made of my life for his salva tion, is already born to grace. And then turn* ing to the disciple, he said: Behold thy mother, "Ecce mater tua." By which words, says St. * Nullo modo dubitandum est, quia Mariae animus volut etiaxn tradere filium suum pro salute generis humani, ut mater per omnia conf ormis fieret Patri et Filio. t Isa. Ixiii. $ Joan. six. | IXunde die it discipulo: Ecce mater tua, Joan six. 44 GLORIES OP MAEY. Bernardino of Sienna, Mary was then made mother not only of St. John, but of all men, for the love she bore them. * On this ac count, as Silveira observes, St. John himself, when recording this fact in his Gospel, wrote, "After that he said to the disciple: "Behold thy mother."f Let it be remarked that Jesus Christ did not say this to John, but to the dis ciple, to signify that the Saviour appointed Mary for common mother of all those who, be ing Christians, bear the name of his disciples. J I am the mother of fair love, "Ego sum mater pulchrse dilectionis," said Mary; because her love, as an author remarks, which renders the souls of men beautiful in the eye of God, prompts her, as a loving mother, to receive us for her children. || And as a mother loves her children, and watches over their welfare, so thou, oh our most sweet queen, lovest us, and dost procure our happiness, says St. Bonaven- Oh, happy those who live under the protection of a mother so loving and so powerful! The prophet David, although Mary was not yet * In Joanne intelligimus omnes, quorum B. Virgo per dilectlonem facta est mater. Tom 1, Serm. t Deinde dicit discipulo; Ecce mater tua. Joan. xix. \ Joanne est nomen particulare, discipulus commune, tit denoto- tnr quod Maria omnibus detur in matrem. Ego sum mater pulchne dilectionis. Eccli. xxiv. i Quia tota es amor erga nos, quos in filios recepit. Paciucck. de B. V. [ Nonne plus sine comparatione nos diligis, ac bona nostra pro- uras, quam mater carnalis? GLOKIES OF MAKY. born, besought of God salvation, by dedicating himself to Mary as her son, and thus prayed; "Save the son of thy handmaid."* Whose handmaid?" asks St. Augustine,f "she who says: Behold the handmaid of the Lord." J And who, says Cardinal Bellarmine, who would dare to snatch these children from the bosom of Mary, where they have taken refuge from their ene mies? What fury of hell or of passion can. conquer them, if they place their trust in the protection of this great mother? It is narrat ed of the whale, that when she sees her young in peril, from the tempest or their pursuers, she opens her mouth and receives them into her bowels. Just so, says Novarino, does this com passionate mother of the faithful, when the tempest of the passions is raging; She then, with maternal affection, protects them as it were in her bowels, and continues to shelter them un til she has placed them in the secure haven of paradise.] Oh, most loving mother! Oh, most compassionate mother, be ever blessed! and may that God be ever blessed, who has given us thee as a mother, and as a secure refuge in all the dangers of this life. Thebless- * Salvnm fac fllium ancillse tuse. PsaL Ixxxv. t Cujus ancillse? t Quaj dit; Ecce ancilla Domini. In Psal. Ixxxv. $ Quam bene nobis erit sub praesidio tantae matris? Quis detra- here audebit de sinu ejus ? Quse nos tentatio, aut turbatio superar* poterit confidantes in patrocinio matris Dei et noetrse Bell, de sept verb. I Fidelium piissima mater, furente tentationum tempestate, mater- no affeclu eos, velut intra viscera propria receptos protegit, don In teatum portum reponat. V. cap. 46 GLORIES OF MARY. ed Virgin herself revealed this to St. Bridget, saying: "As a mother who sees her son exposed to the sword of the enemy, makes every effort to save him, thus do I, and will I ever do for my children, sinful though they be, if they come to me for help."* Behold, then, how in every battle with hell we shall always conquer, and cer tainly conquer, if we have recourse to the mother of God and our mother, always repeating: "We fly to thy protection, oh holy mother of God; we fly to thy protection, oh holy mother of God."f Oh, how many victories have the faithful obtained over hell, by having recourse to Mary with this short but powerful prayer! That great servant of God, Sister Mary of the Crucifixion, a Benedictine nun, by this means always conquered the evil spirits. Be joyful then, all ye children of Mary; re member that she adopts as her children all those who wish her for their mother. Joyful; for what fear have you of being lost when this mother defends and protects you? Thus says St. Bona- venture: Every one who loves this good mother and trusts in her protection, should take cour age and repeat: What do you fear, oh my soul? The cause of thy eternal salvation will not be lost, as the final sentence depends upon Jesus, who is thy brother, and upon Mary who is thy * Ita ego facio, et faciam omnibus peccatoribus misericordiam ieam potentibus. Lib. t Sub tuum presidium confugimus, sancta Dei genetrix. GLORIES OF MARY. mother.* And St. Anselm full of joy at this thought, exclaims, in order to encourage us: Oh, blessed confidence! Oh, secure refuge! The mother of God is my mother also. With what certainty may we hope, since our salvation depends upon the sentence of a good brother and of a kind motherjf Hear, then, our mother who calls us, and says to us; "Whosoever is a little one, let him come to me." J Little chil dren have always on their lips the word moth er, and in all the dangers to which they are ex posed, and in all their fears, they cry mother, Ah, most sweet Mary! Ah, most loving moth er ! this is exactly what thou dost desire; that we become little children, and always call upon thee in our dangers,and always have re course to thee, for thou wishest to aid and save us, as thou hast saved all thy children who have had recourse to thee. * Die, anima mea, cum magna flducia: Exultabo et laetabor, quia quicquid judicabitur de me pendet ex eententia fratris et matria mese. t Oh beata fiducia, oh tntum ref ugium ! Mater Dei eat mater mea. Qua certitudine igitur deb emus sperare, quoniam salus de boni fratris et piae matris pendet arbitriol In Depr. $ Si quis est parvulus, veniat ad me. Prov. EXAMPLE. In the history of the foundations of the Com pany of Jesus, in the kingdom of Naples, is re lated the following story of a noble youth of Scotland, named William Elphinstone. He was a relation of King James. Born a heretic, he 48 GLORIES OF MARY. followed the false sect to which he belonged; but enlightened by divine grace, which showed him his errors, he went to France, where, with the assistance of a good Jesuit father, who was like himself a Scotchman, and still more by the intercession of the blessed Virgin, he at length saw the truth, abjured heresy, and became a Catholic. He went afterwards to Rome, where a friend of his found him one day very much afflicted, and weeping. He asked him the cause, and he answered, that in the night his mother had appeared to him and said: "My son, it is well for thee that thou hast entered the true Church; I am already lost, because I died in her esy." From that time he became more fervent in his devotion to Mary, chose her for his moth er, and by her was inspired to become a re ligious. He made a vow to do so, but being ill, he went to Naples to restore his health by a change of air. But the Lord ordered it so that he should die in Naples, and die a religious; for, having become dangerously ill soon after his arrival there, he by prayers and tears obtained from the superiors admittance, and when about receiving the viaticum, he made his vows in pres ence of the blessed sacrament, and was enrolled in the society. After this, in the tenderness of his feelings, he gave thanks to his mother Mary for having rescued him from heresy, and brought him to die in the true Church, and in a religious house in the midst of his brethren. Therefore, he exclaimed: "Oh! how glorious it is to die in GLORIES OF MARY. the midst of so many angels!" Being exhorted to take a little rest, he answered: "Ah, this is not the time to rest when the end of my life is drawing near." Before dying, he said to the persons present: "Brethren, do you not see the angels of heaven around me?" One of the religious having heard him murmuring some thing to himself, asked him what he had said. He answered, that his angel-guardian had re- yealed to him that he should be in purgatory but a short time, and would soon enter paradise. Then he began again to talk with his sweet mother Mary, and repeating the word, mother, mother, he tranquilly expired, like a child falling asleep in the arms of its mother. Soon after, it was revealed to a devout religious that he had already entered paradise. PRAYER. Oh, my most holy mother, how is it possible that, having so holy a mother, I should be so wicked? A mother so inflamed with love to God, and that I should so love creatures? A mother so rich in virtue, and that I should be so poor? Oh, my most amiable mother! I no long- er deserve, it is true, to be thy son, because by my bad life I have rendered myself unworthy. I am content if thou wilt accept me as thy ser vant. I am ready to renounce all the kingdoms of the earth, to be admitted among the lowest of thy servants. Yes, I am content, but do not 50 GLORIES OF MARY. forbid me to call thee my mother. This name wholly consoles me, melts me, and reminds me of my obligation to love thee. This name en courages me to confide in thee. When I am the most terrified at the thought of my sins and of the divine justice, I feel myself comforted by the remembrance that thou art my mother, Permit ms, then, to call thee my mother, my sweetest mother. Thus I call thee, and thus I will ever call thee. Thou, next to God, shalt al ways be my hope, my refuge, and my love, in this valley of tears. And thus I hope to die, commending my soul, at the last moment, into thy sacred hands, saying: "My mother, my mother Mary, help me, have pity on me." Amen. SECTION III. HOW GREAT IS THE LOVE OF OUR MOTHER FOR US. IP, then, Mary is our mother, let us consider how much she loves us. The love of parents for their children is a necessary love, and for this reason, as St. Thomas observes,* children are commanded in the divine law to love their par ents; but there is no command, on the other hand, given to parents to love their children, for love towards one s own offspring is a love so deeply planted in the heart by nature her- * Opusc. GLORIES OF MARY. self, that even the wild beasts, as St. Ambrose says, never fail to love their young.* It is said that even tigers, hearing the cry of their whelps when they are taken by the hunters, will plunge into the sea to swim after the vessels where they are confined. If, then, says our most loving mother Mary, even tigers cannot forget their young, how can I forget to love you, my chil dren ? And, she adds, even if it should happen that a mother could forget her child, it is not possible that I can forget a soul which is my child, f Mary is our mother, not according to tHe flesh, but by love: "I am the mother of fair love. "I Hence she becomes our mother only on account of the love she bears us; and she glories, says a certain author, in being the mother of love; because, having taken us for her children, she is all love towards us. Who can describe the love of Mary for us miserable creatures? Arnold of Carnotensis says that, at the death of Jesus Christ, she ardently desired to die with her Son for our sake.|| So that, as St. Ambrose adds, when her Son hung dying on the cross, * Natnra hoc bestiis infundit, ut catulos parvulos ament. Lib. t Nunquid oblivisci potest mulier infantem euum, ut non miserea- tnrfilio uteri sui? Et si ilia oblita fuerit ego tamen non obliviscar tiii. lea. $ Ego mater pulcbrse dilectionis. Eccl. xxiv. Se dilectionis esse matrem gloriatur, quia tota est amor erga nos, QUOB in filios recepit. Paciucch. I Flagrabat Virgo sestuante charitate incensa, ut pro humanl gen- ris salute simul cum prole prof underet vitam. Tract de. Verb. Dom. 32 GLOKIES OF MARY. Mary offered herself to his murderers, that she might give her life for us.* But let us consider the reasons of this love, for thus we shall better understand how this good mother loves us. The first reason of the great love that Mary bears to men, is the great love she bears to God. Love to God and man is con tained in the same precept, as St. John has writ ten: "This commandment we have from God, that he who loveth God, love also his brother ;"f so that one increases as the other increases. Hence what have the saints not done for love of the neighbor, because they have loved God so much? They have gone so far as to expose and lose liberty and even life for his salvation. Let us read what St. Francis Xavier did in India, where, for the sake of the souls of those barbarians, he climbed mountains, and exposed himself to in numerable dangers to find those wretched beings, in the caverns where they dwelt like wild beasts, and to lead them to God. St. Francis de Sales, to convert the heretics of the province of Chab- lais, risked his life by crossing a river every day for a year, on his hands and knees, upon a fro zen beam, that he might go to the other side to preach to those stubborn men. St. Paulinus be came a slave, to obtain liberty for the son of a poor widow. St. Fidelis, to bring the heretics of a * Pendebat in cruce fllius, mater persecutoribus se offerebat. De Inst. Virg. t Hoc mandatum habemus a Deo, ut qui diligit Deum, diligat 3fc fratrem suuin. 1 Joan. GLORIES OF MARY. iSnrtain place back to God, willingly consented, in preaching to them, to lose his life. The saints, then, because they have loved God so much, have done much for love of the neighbor. But who has loved God more than Mary? She loved God more, in the first moment of her life, than all the saints and angels have loved him in the whole course of theirs; as we shall con sider at length, when we speak of the virtues of Mary. She herself revealed to sister Mary of the Crucifixion,* that the fire of love with which she burned for God was so great, that it would in a moment inflame heaven and earth; and that, in comparison to it, all the flames of the burn ing love of the seraphim were as cool breezes. Therefore, as there is none among the blessed spirits who loves God more than Mary; so there is, and can be none, except God, who loves us more than this our most loving mother. If the love of all mothers for their children, of all hus bands for their wives, and of all saints and angels for their devoted servants, were united, it would not be so great as the love that Mary bears to one soul alone. Father Nierembergh says that the love which all mothers have borne to their children is a shadow when compared with the love which Mary bears to any one of us. Truly she alone loves us more, he adds, than all the angels and saints united. Moreover, our mother loves us much, because Vita, Lib. 54 GLORIES OF MARY. we have been commended to her as children by her beloved Jesus, when, before expiring, he said to her: "Woman, behold thy son;"* signifying by the person of John, all men, as we have be fore remarked. These were the last words of her Son to her. The last remembrances left by beloved friends at the moment of their death are greatly valued, and the memory of them is never lost. Moreover, we are children extreme ly dear to Mary, because we cost her so much suffering. Those children are much dearer to a mother whose lives she has preserved; we are those children, for whom, that we may have the life of grace, Mary suffered the pain of sacrific ing the dear life of her Jesus; submitting, for our sake, to see him die before her eyes in cruel tor ments. By this great offering of Mary we were then born to the life of divine grace. So, then, we are children very dear to her, because we were redeemed at such a cost of suffering. Ac cordingly, as we read of the love which the eter nal Father has manifested for men by giving his own Son to death for us, "God so loved the world as to give his only-begotten Son :"f as St. Bonaven. ture remarks, it may be said of Mary also, that she so loved us as to give her only-begotten 8on. J And when did she give him to us? She gave him to us, says Father Nieremberg, when first she consented to his death; she gave him to * Mulier ecce filius tune. t "Sic Deus dilexit mundum, ut filium suum unigenitum daret." Joan. lii. t Sic Maria dilexit nos, ut filium suum unigenitum darat. GLORIES OF MARY. as, when others deserted him through hatred or through fear, and she alone could have defended, before the judges, the life of her Son. We can easily believe that the words of so wise and ten der a mother would have had a great power, at least with Pilate, to induce him to abstain from condemning to death a man whom he knew and declared innocent. But no, Mary would not ut ter even one word in favor of her Son, to pre vent his death, upon which our salvation depend ed; finally, she gave him to us again at the foot of the cross, in those three hours when she was witnessing his death; because then, at every moment, she was offering up for us his life, with the deepest grief, and the greatest love for us, at the cost of great trouble and suffering, and with such firmness, that if executioners had been want ing, as St. Anselm and St. Antoninus tell us, she herself would have crucified him in obedience to the will of the Father, who had decreed he should die for our salvation. And if Abraham showed a similar fortitude in consenting to sacrifice his son with his own hands, we must believe that Mary would certainly have done the same, with more resolution, as she was holier, and more obedient than Abraham. But to return to our subject. How grateful should we be to Mary, for an act of so much love! for the sacrifice she made of the life of her Son, in the midst of so much anguish, to ob tain salvation for us all! The Lord, indeed, re warded Abraham for the sacrifice he was pre- 56 GLORIES OP MARY. pared to make to him of his son Isaac; but what can we render to Mary for the life of her Jesus, as she has given us a Son more noble and belov ed than the son of Abraham? This love of Mary, says St. Bonaventure, greatly obliges us to love her, seeing that she has loved us more than any other created being loves us, since she has given for us her only Son, whom she loved more than herself.* And from this follows another reason why we are so much beloved by Mary: because she knows that we have been purchased by the death of Jesus Christ. If a mother should see a servant redeemed by a beloved son of hers, by twenty years of imprisonment and suffering, for this rea son alone how much would she esteem that ser vant! Mary well knows that her Son came upon earth solely to save us miserable sinners, as he himself declared: "I have come to save what was lost."f And to save us he has consented to lay down his life for us: "Becoming obedient unto death."| If Mary, then, had little love for us, she would slightly value the blood of her Son, which was *he price of our salvation. It was revealed to St. Elizabeth, the nun, that Mary, from the time she was in the temple, was always praying that God would quickly send his Son to save the world. Now, how much more * Nulla post earn creatura ita per amorem nostrum exardescet, qu fllium suum unicum, quern multo plus se amavit, nobis dedit, et pr aobis obtulit. t Veni salvum facere, quod perierat. Luc. xix. $ Factus *bediens asque ad mortem. Phil. GLORIES OF MARY. certainly must we believe that she loves us, after she has seen us so greatly prized by her Son, that he deigned to purchase us at such a cost! And because all men have been redeemed by Jesus, Mary loves and favors all. She was seen by St. John clothed with the sun: "And there appeared a great wonder in heaven, a woman clothed with the sun."* She is said to be cloth ed with the sun, because, as "There is no one that can hide himself from his heat," f so there is no one living on the earth who is deprived of the love of Mary. From the heat of the sun, as it is explained by the venerable Raymond Jor dan, who through humility called himself the Idiot, that is, from the love of Mary. { And who, says St. Anthony, can comprehend the care which this loving mother has of us all? Therefore, to all she offers and dispenses her mercy. For our mother has desired the sal vation of all, and has co-operated with her Son in the salvation of all. It is certain that she is concerned for the whole human race, as St. Bernard affirms ;| hence the practice of some devout servants of Mary is very useful, who, as Cornelius a Lapide relates, have the habit of praying our Lord to grant * Et eignum magnum apparuit in ccelo, mulier amicta sole. Apoc. xii. t Non est qui se abscondet a calore ejus. Psal. xviii. J A calore ejus, idest a dilectione Mariae. Oh quanta cura est Virgini matri de nobis! Omnibus aperit U num misericordiae suse. I Constat pro universe genere humano fuisse eolicitam. Ho. 8, Mis. 58 GLORIES OF MARY. them those graces which the blessed Virgin is seeking for them, using these words: "Oh Lord, give me what the most holy Virgin Mary is asking for me. "* And this is well, as &Lapide adds, for our mother desires greater things for us than we think of asking for ourselves. f The devout Bernardine de Bustis says, that Mary is more desirous to do us good, and bestow favors upon us, than we are to receive them. J There fore blessed Albertus Magnus applies to Mary the words of wisdom: " She preventeth them that covet her, so that she first showeth herself unto them." So great is the love, says Rich ard of St. Laurence, which this good mother bears us, that when she perceives our neces sities, she comes to relieve them. She hastens be fore she is invoked. If Mary, then, is good to all, even to the un* grateful and negligent, who have but little love for her, and seldom have recourse to her, how much more loving must she not be to those who love her and often invoke her! "She is easily seen by them that love her. " ^f Ob, how easy it is, exclaims the same blessed Albertus, for those who love Mary to find her, and find her full of love and pity! I love them that love * Domine, da mihi, quod pro me postulat Ss. Virgo Maria. t Ipsa enim majora optat, quam nos optare poesumus. $ Plus ipsa desiderat facere tibi bonum, et largiri gratiam quam.tu accipere concnpiscas. Mar.l, Serm. Praeoccupat qui se concupiscunt, ut illis se prior ostendat Sap. I Prius occurrit, quam invocetur. Ric. in Cant. 5 Facile invenitur ab his qui diligunt illam. Sap. GLORIES OF MARY. me,"*she assures us, and declares that she can not but love those who love her. And although our most loving lady loves all men as her chil dren, yet, says St. Bernard, she recognizes and loves especially those who most tenderly love her. Those happy lovers of Mary, as the Idiot asserts, are not only loved, but served by her.f Leonard the Dominican, as we read in the chronicles of his order, who was accustomed to recommend himself two hundred times a day to this mother of mercy, when he was on his death-bed, saw one beautiful as a queen by his side, who said to him: Leonard, do you wish to die and come to my Son and me? " "Who are you? " answered the religious. "I am the mother of mercy," replied the Virgin; "you have many times invoked me, and now I come to take you: let us go to paradise." On that same day Leonard died, and we hope that he followed her to the kingdom of the blessed. "Ah, most sweet Mary, blessed is he who loves youf the venerable brother John Berchmans, of the society of Jesus, used to say: "If I love Mary, I am sure of perseverance, and I shall ob tain from God whatsoever I wish." And this devout youth was never satisfied with renewing his intention, and of ten repeated to himself : "I will love Mary, I will love Mary." * Ego diligentes me diligo. Prov. viii. t Invcnta Maria Virgine, invenitur omne bonum. Ipa namqu* diligit diligentes se, immo sibi servientibus servit. De contempt Virgin, in Prolog. 60 GLORIES OF MARY. Oh,how much this our good mother exceeds all her children in affection, even if they love her to the extent of their power! "Mary is always more loving than her lovers,"says St. Ignatius, martyr.* Let us love her as much as St. Stanis laus Kostka, who loved this his dear mother so tenderly, that when he spoke of her, every one who heard him desired to love her also; lie invented new titles hy which he honored hef name; he never commenced an action without first turning to her image and asking her bless ing; when he recited her office, her rosary, and other prayers, he repeated them with such affec tionate earnestness, that he seemed speaking face to face with Mary; when he heard the Salve Regina sung, his soul and even his countenance was all on fire; when asked one day hy a fath er of the society, as they were going together to visit an altar of the blessed Virgin, how much he loved her,"Father," he answered, "what can I say more than she is my mother ? " And that father tells us how the holy youth spoke these words with such tender emotion of voice, countenance, and heart, that he appeared not a man,but an angel discoursing the love of Mary. Let us love her as much as blessed Hermann, who called her his beloved spouse, whilst he also was honored by Mary with the same name. As much as St. Philip Neri, who felt wholly consoled in merely thinking of Mary, and on this * Semper Maria cum amantibus est amantior. Ep. ad., Ep. GLORIES OF MARY. account named her his delight. As much aa St. Bonaveiiture, who not only called her hia lady and mother, but, to show the tender affec tion he bore her, went so far as to call her his heart and his soul: Hail, lady, my mother; yea, my heart, my soul."* Let us love her as much as her great lover St. Bernard, who loved his sweet mother so much, that he called her "the ravisher of hearts:" f whence the saint, in order to express to her the ardent love he bore her, said to her, "Hast thou not stolen my heart? " J Let us name her our beloved mistress, as St. Bernardine of Sienna named her, who went every day to visit her before her sacred image, in order to declare his love in the tender collo quies he held with his queen. When he was asked where he went every day, he answered that he went to find his beloved. Let them love her as much as St. Louis of Gonzaga, who burned continually with so great love of Mary, that as soon as he heard the sound of the sweet name of his dear mother, his heart kindled, and a flame perceptible to all, lighted up his coun tenance. Let us love her like St. Francis Solano, who, distracted by a holy passion for Mary, sometimes went with a musical instrument to sing of love before her altar, saying that, like earthly lovers, he was serenading his beloved queen. * Ave Domina, mater mea; imo cor meum, auima me*. t Raptrix cordium. $ Nonne rapuisti cor meum? 62 GLOEIES OF MARY. Let us love her as so many of her servants have loved her, who had no way left of manifest ing their love to her. Father Jerome of Trexo, of the Society of Jesus, delighted in calling him self the slave of Mary, and as a mark of his ser vitude went of ten to visit her in a church: and what did he do there? He watered the church with the tears of that tender love which he felt for Mary; then he wiped them with his lips, kiss ing that pavement a thousand times, remember ing that it was the house of his beloved mistress. Father Diego Maryinez, of the same society, who, on account of his devotion to our Lady, on the feasts of Mary, was carried by angels to hea ven, that he might see with how much devotion they were celebrated there, said, "Would that I had all the hearts of the angels and the saints to love Mary as they love her. Would that I had the lives of all men, to devote them all to the love of Mary!" Let others love her as Charles the son of St. Bridget loved her, who said that he knew of nothing in the world which gave him so much consolation as the thought of how much Mary was beloved by God; and he added, that he would accept every suffering rather than that Mary should lose, if it were possible for her to lose it, the least portion of her greatness; and if the greatness of Mary were his, he would re nounce it in her behalf, because she was more worthy of it. Let us desire to sacrifice our life in testimony of our love to Mary, as Alphonso Rodriguez desired to do. Let us, like Francesco GLORIES OF MARY. Binanzio, a religious, and Radagunde, wife of King Clotaire, engrave with sharp instruments of iron upon our breast the sweet name of Mary. Let us, with red-hot iron, impress upon our flesh the beloved name, that it may be more distinct and more enduring, as did her devoted servants Battista Archinto and Agostino d Espinosa, both of the Company of Jesus. If, then, the lovers of Mary imitate, as much as possible, those lovers who endeavor to make known their affection to the person beloved, they can never love her so much as she loves them. I know, oh Lady, said St. Peter Damian, how loving thou art, and that thou lovest us with un conquerable love.* The venerable Alphonso Rodriguez, of the Society of Jesus, was once standing before an image of Mary; and there burning with love for the most holy Virgin, broke forth into these words: "My most amiable mother, I know that thou lovest me, but thou dost not love me so much as I love thee." Then Mary, as if wounded in her love, spoke to him from that image and said: "What dost thou say what dost thou say, oh Alphonso? Oh, how much greater is the love I bear thee than the love thou bearest me! Know that the dis tance from heaven to earth is not so great as from my love to thine." With how much reason, then, did St. Bona- venture exclaim: Blessed are those whose lot it * Scio, Domina, quia amantissima es et amas nos amore invi* Ctbili. Serm. 1, de Nat. 64 GLORIES OF MARY. is to be faithful servants and lovers of this mosl loving mother!* For this most grateful queen is never surpassed in love by her devoted ser- vants.f Mary, in this respect, imitating our lov ing Redeemer Jesus Christ, makes by her favors a twofold return to him who loves her. I will exclaim, then, with the enamored St. Anselm: May my heart languish, may my soul melt with your never-failing love. J May my heart always burn and my soul be consumed with love for you, oh Jesus, my beloved Saviour, oh my dear mother Mary. Grant then, oh Jesus and Mary, since without your grace I cannot love you, grant to my soul, not through my merits, but through yours, that I may love you as you deserve. Oh, God! the lover of men, thou hast died for thy enemies, and canst thou deny to him who asks it, the grace of loving thee and thy mother? EXAMPLE. It is narrated by Father Auriemma,] that a. poor shepherdess loved Mary so much that all her delight was to go to a little chapel of our * Beati quorum corda diligunt Mariam! Beati qui ei famulantur! t Nunquam in hoc certamine a nobis vincitur. Amorera redhibet, et prseterita beneficia semper novis adauget. Paciucch. de B. Virg, $ Vestri continue amore langueat cor meum, liquefiat anima mea. In Depr. ad V. | Date itaque supplicanti animae mese, non propter meritum meum Bed propter meritum vestrum, date illi quantum digni estis amorem vestrum. Oh amator hominum, tu potuisti reos tuos usque ad mor tem amare, et poteris roganti amorem tui et matris tu negare ? Lee ft. | Affett Scamb. torn. GLORIES OF MARY. Jady, on a mountain, and there in solitude, while her sheep were feeding, to converse with her beloved mother and pay her devotion to her. When she saw that the figure of Mary, in relief, was unadorned, she began, by the poor labor of her hands, to make a drapery for it. Having gathered one day some flowers in the fields, she wove them into a garland, and then ascending the altar of that little chapel, placed it on the head of the figure, saying: "Oh, my mother, I would that I could place on thy head a crown of gold and gems; but as I am poor, receive from me this poor crown of flowers, and accept it as a token of the love I bear thee." Thus this de vout maiden always endeavored to serve and honor her beloved Lady. But let us see how our good mother, on the other hand, rewarded the visits and the affection of her child. She fell ill, and was near her end. It happened that two religious passing that way, weary with travel ling, stopped to rest under a tree; one fell asleep and the other watched, but both had the same vision. They saw a company of beautiful vir gins, and among them there was one who, in loveliness and majesty, surpassed the rest. One of the brothers addressed her, and said: "Lady, who art thou? and where art thou going?" "I am the mother of God," she replied, "and I am going to the neighboring village, with these holy virgins, to visit a dying shepherdess, who has many times visited me." She spoke thus ^Uappeared. These two good servants of 66 GLORIES OF MARY. God proposed to each other to go and visit hei also. They went towards the place where the dying maiden lived, entered a small cottage, and there found her lying upon a little straw. They saluted her, and she said to them: "Brothers, ask of God that he may permit you to see the company that surrounds me." They were quick ly on their knees, and saw Mary, with a crown in her hand by the side of the dying girl, con soling her. Then those holy virgins began to sing, and with that sweet music the blessed soul was released from the body. Mary crowned her, and took her soul with her to paradise. PRAYER. Oh Lady, Ravisher of hearts I I would ex claim with St. Boriaventure; who, with the love and favor thou dost bestow upon thy servants, dost ravish their hearts; take my miserable heart also, which desires so earnestly to love thee. Thou, oh my mother, with thy beauty hast en amored a God, and hast drawn him from heaven into thy bosom, and shall I live without loving thee? I will say to thee with thy loving child John Berchmans: "I will never rest until I have attained a tender love for my mother Mary."* No, I will not rest until I am certain of having obtained a love a constant and ten der love for thee, my mother, who hast loved me with so much tenderness even when I was so un- * Nnnqnam qulescam, donee habuero tenerum amorem erga matraa Mariam. GLORIES OF MARY. grateful towards thee. And where should I now be if thou, oh Mary, hadst not loved me, and ob tained so many favors for me? If then thou hast loved me so much when I did not love thee, how much more may I confide in thy goodness, now that I love thee? I love thee, oh my mother, and would wish for a heart capable of loving thee, for all those unhappy beings who do not love thee. Would that my tongue could praise thee with the power of a thousand tongues, in order to make known thy greatness, thy holi ness, thy mercy, and thy love, with which thou lovest those who love thee. If I had riches, I would employ them all for thy honor; if I had subjects, I would make them ail thy lovers; for thee and for thy glory I would give my life, if it were required. I love thee, oh my mother, but at the same time I fear that thou dost not love me, for I have heard that love makes lovers like those they love.* If then I find myself so unlike to thee, it is a proof that I do not love thee. Thou so pure, I so unclean; thou so hum ble, I so proud; thou so holy, I so sinful. But this, oh Mary, is to be thy work; since thou lovest me, make me like unto thyself. Thou hast the power to change the heart; take then mine and change it. Let the world see what thou canst do for those who love thee. Make me holy make me worthy of thy Son. Thus I hope; thus may it be. * Amor ant similes tevnit . ant f acit, Aristot 68 GLORIES OF MARY. SECTION IV. MAKY IS ALSO MOTHER OF PENITENT SINNERS. MARY assured St. Bridget tbat she was mother not only of the just and innocent, but also of sinners, provided they wish to amend.* When a sinner becomes penitent, and throws himself at her feet, he finds this good mother of mercy more ready to embrace and aid him than any earthly mother could be. This St. Gregory wrote to the princess Matilda: Desire to cease from sin, and I confidently promise you you will find Mary more prompt than an earthly mother in thy behalf."f But whoever aspires to be the son of this great mother, must first leave off sin ning, and then let him hope to be accepted as her son. Richard, commenting upon the words, "Then rose up her children, "J remarks, that first comes the word rose up, surrexerunt, and then children, jilii; because he cannot be a son of Mary who does not first rise from the iniquity into which he has fallen. For, says St. Peter Chrysologus, he who does works contrary to those of Mary, by such conduct denies that he wishes * Ego sum quasi mater omnium peccatorum volentium se emeu- dare. t Pone finem a voluntate peccandi, et invenies Mariam indubi- tanter promitto promptiorem carnali matre in tui dilectione. % Surrexernnt filii ejus. Prov. xxxi. $ Nee dignus eet, qui in mortal! peccato est, vocari Alias GLORIES OF MARY. to be her son.* Mary is humble, and will he be proud? Mary is pure, and will he be impure? Mary is full of love, and will he hate his neigh bor? He proves that he is not, and does not wish to be the son of this holy mother, when he so much disgusts her with his life. The sons of Mary, repeats Richard of St. Laurence, are her imitators in chastity, humility, meekness, mer- cy.f And how can he who so much disgusts her with his life, dare to call himself the son of Mary? A certain sinner once said to Mary, "Show thyself a mother;"J but the Virgin an swered him, "Show thyself a son." Another, one day, invoked this divine mother, calling her mother of mercy. But Mary said to him, "When you sinners wish me to aid you, you call me mother of mercy, and yet by your sins make me the mother of misery and grief." "He is cursed of God that angerethhis mother."|] His mother that is, Mary, remarks Richard. *f God curses every one who afflicts this his good mother, by his bad life or his wilfulness. I have said wilfulness, for when a sinner, although he may not have left his sins, makes an effort to quit them, and seeks the aid of Mary, this mother will not fail to assist him, and bring him to the grace of God. This St. Brid- * Q.ul genetricis non facit opera, negat genus. t Filii Marias imitate res ejus, in caetltate, humilitate, mansuefty dine, misericordia. $ Monstra te esoe matrem. $ Monstra te ease filium. Aur. I Maledlctus a Deo qui exaaperat matrem roam. EcclL fit I& f Matrem soam, ideat Mariam. 70 GLORIES OF MARY. get once learned from Jesus Christ himself, who, speaking with his mother, said: "Thou dost aid those who are striving to rise to God, and dost leave no soul without thy consolation."* While the sinner, then, is obstinate, Mary cannot love him; but if he finds himself enchained by some passion which makes him a slave of hell, and will commend himself to the Virgin, and im plore her with confidence and perseverance to rescue him from his sin, this good mother will not fail to extend her powerful hand, she will loose his chains, and bring him to a state of safety. It is a heresy, condemned by the sa cred Council of Trent, to say that all the pray ers and works of a person in a state of sin are sins. St. Bernard says that prayer is the mouth of a sinner, although it is without supernatural excellence, since it is not accompanied by char ity, yet is useful and efficient in obtaining a release from sin; for, as St. Thomas teaches,f the prayer of the sinner is indeed without merit, but it serves to obtain the grace of pardon; for the power of obtaining it is based not upon the worth of him who prays, but upon the divine bounty, and upon the merits and promise of Jesus Christ, who has said, "Every one that asketh receiveth." J The same may be said of the prayers offered to the divine mother. If he who prays, says St. Anselm, does not deserve to * Conanti surge re a d Deum tribal a auxiliam, et nemiuem rebnqail vacuum a tua consolatione. JOmnlaqui petit, acclpit. GLORIES OF MARY. Yl be heard, the merits of Mary, to whom he com mends himself, will cause him to be heard.* Hence St. Bernard exhorts every sinner to pray to Mary, and to feel great confidence in praying to her; because if he does not deserve what he demands, yet Mary obtains for him, by her merits, the graces which she asks of God for him.f The office of a good mother, says the same saint, is this: if a mother knew that her two sons were deadly enemies, and that one was plot ting against the life of the other, what would she do but endeavor in every way to pacify him ? Thus, says the saint, Mary is mother of Jesus, and mother of man; when she sees any one by his sin an enemy of Jesus Christ, she can not endure it, and makes every effort to recon cile them. J Our most indulgent lady only re- quires the sinner to commend himself to her, and have the intention to reform. When she sees a sinner coming to implore mercy at her feet, she does not regard the sins with which he is laden, but the intention with which he comes. If he comes with a good intention, though he have committed all the sins in the world, she embraces him, and this most loving mother condescends to heal all the wounds of his soul; for she is not * SI merlta Invocantis non mcrentur, nt exandlatur; menta tameu matris intercednnt, ut exaudiatnr. t Quia indignus erat, cui donaretur, datum est Maria, ut per iliam ftcciperes quicquid haberes. Serin. 3, in Yig. Nat. $ Oh felix Maria, tu mater rei, tu mater judicls; cam si* mater utritiBque, discording inter tuos Ulios uetjuia tuttuiere. In IT. 72 GLORIES OF MARY. only called by us the mother of mercy, but she really is such, and shows herself such by the love and tenderness with which she succors us. The blessed Virgin herself expressed all this to St. Bridget, when she said to her, However great may be a man s sins, when he turns to me, I am immediately ready to receive him; neither do I consider bow much he has sinned, but with what intention he comes; for I do not disdain to anoint and heal his wounds, because I am call ed, and truly am, the mother of mercy."* Mary is the mother of sinners who desire to be converted, and as a mother she cannot but com passionate them, and it even seems that she re gards the woes of her poor children as her own. When the woman of Chanaan implored Jesus Christ to liberate her daughter from the demon which tormented her, she said: "Have mercy on me, oh Lord, thou son of David; my daughter is grievously troubled by a devil."f But as the daughter, not the mother, was tormented by the devil, it would seem that she should have said, "Oh Lord, have mercy on my daughter," not "have mercy upon me ;" but no, she said/ Have mercy upon me,"Jand with reason, for all the mis eries of children are felt as their own by their * Quantumcumque homo peccat, statim parata sum recipere rever- tentem; nee attendo quantum peccaverit, sed cum quali intentione redit; nam non dedignorejua plagas ungere, et sanare, quia vocor et vere sum mater rnieericordiae. t Miserere mei. Domine Fill J)%vid, ftlxa *?/* male a raatur. Matth. GLORIES OF MARY. mothers. Exactly thus Mary prays God, says Richard of St. Laurence, when she commends to him a sinner who has recommended himself to her^ "Have mercy upon me."* It is as if she said to him, My Lord, this poor creature, who is in sin, is my child; have pity on him, not so much on him as on me who am his mother. Oh, would to God that all sinners would have re course to this sweet mother, for all would cer tainly be pardoned by God. Oh Mary, exclaims St. Bouaventure, in wonder; thou dost embrace, with maternal affection the sinner who is de spised by the whole world! neither dost thou leave him until he is reconciled to his Judgelf The saint here intends to say that the sinner who remains in sin is hated and rejected by all men; even insensible creatures, fire, air, the earth would punish him, and inflict vengeance upon him in order to repair the honor of their in sulted Lord. But if this wretch has recourse to Mary, does she banish him from her presence? No: if he comes asking for help, and intending to amend, she embraces him with the affection of a mother, and does not leave him until she has rec onciled him to God by her powerful interces sion, and re-established him in his grace. "We read in the 2d book of Kings, J that the * Maria clamat pro anima peccatrice; miserere mei. De Land. V XL 6. t Oh Maria peccatorem tot! mundo deBpectum, materno affectu complcterisl nee deseris, quousque miserum judlci veconclliea. la pec. Y4 GLORIES OP MARY. wise woman of Thecua said to David: "My Lord, I had two sons, and for my misfortune one has killed the other; so that I have already lost a child; justice would now take from me my other and only son; have pity on me a poor mother, and do not let me be deprived of both my children." Then David had compassion on this mother, and liberated the criminal, and re stored him to her.* It appears that Mary offers the same petition when God is angry with a sin ner, who has recourse to her: Oh my God, she says to him, I had two sons, Jesus and man; man has killed my Jesus on the cross; thy justice would now condemn man; my Lord, my Jesus is dead; have mercy upon me, and if I have lost one, do not condemn me to lose the other also. Ah, God assuredly does not condemn those sin ners who have recourse to Mary, and for whom ehe prays; since God himself has given these sinners to Mary for her children. The devout Lanspergius puts these words into the mouth of our Lord: I have commended sinners to Mary as her children. Wherefore she is so watchful in the performance of her office that she permits none to be lost who are committed to her care, especially those who invoke her, and uses all her power to lead them back to me. And who can describe, says Blosius, the goodness, the mercy, * Marise peccatores In filios oommendavl, propterea adeo est sedula, ut, officio suo satisfaciens neminem eorum, qui sibi commissi sunt, praecipue illam invocantium, perire sinat, sed quantum valet, oinnes tolhi reducat, V. 1. GLORIES OF MARY. the fidelity, and the charity with which this our mother strives to save us, when we invoke her aid?* Let us prostrate ourselves, then, says St. Bernard, before this good mother, let us cling to her sacred feet, and leave her not until she gives us her blessing, and accepts us for her children. f Who could distrust the goodness of this mother? said St. Bonaventure. Though she should slay me, I will hope in her; and, confident in my trust, I would die near her image, and be saved. J And thus should every sinner say who has re course to this kind mother: Oh my Lady and mother, I deserve for my faults that thou shouldst banish me from thy presence, and shouldst punish me for my sins; but even if thou shouldst cast me off and slay me, I shall never lose confidence in thee and in thy power to save me. In thee I entirely confide, and if it be my fate to die before some image of thine, re commending myself to thy compassion, I should have a certain hope of my salvation, and of going to praise thee in heaven, united to all thy ser vants who called upon thee for aid in death, and are saved. Let the following example be read, and let the reader judge if any sinner can distrust the mercy and love of this good mother, if he has recourse to her. * Hujus matris bonitas, misericordia, fidelitas, cnaritas erga homines tanta est ut nullls verbis explicari possit. t Beatis illius pedibus persolvamur ; teneamus earn, nee dimiu tamus donee benedixerit nes In Sign. Mag. $ Etiamsi occiderit me, sperabo in eum ; et tutus confidens juxta jus imaglnem mori desidero, et salvus ero. S GLORIES OF MARY. EXAMPLE. It is narrated by Belluacensis that in Ridolio, a city of England, in the year 1430, there lived a young nobleman named Ernest, who gave all his patrimony to the poor, and entered a monas tery, where he led so holy a life that he was great ly esteemed by his superiors, particularly for his special devotion to the most holy Virgin. It happened that a pestilence prevailed in that city and the citizens had recourse to that monastery to ask the prayers of the monks. The abbot or dered Ernest to go and pray before the altar of Mary, and not to quit it until she had given him an answer. The youth remained there three days, and received from Mary, in answer, some prayers, which were to be said. They were said, and the plague ceased. It happened after wards that this youth became less ardent in his devotion to Mary; the devil assailed him with many temptations, especially to impurity, and to a desire to flee from the monastery; and hav ing neglected to recommend himself to Mary, he resolved to take flight by casting himself from the wall of the monastery; but passing before an image of the Virgin which stood in the corridor, the mother of God spoke to him, and said: "My son, why do you leave me?" Ernest was over whelmed with surprise, and, filled with com punction, fell on the earth, saying: "My Lady, behold, I have no power to resist, why do you not aid me?" and the Madonna replied: "Why GLORIES OP MARY. have you not invoked me? If you had sought my protection, you would not have been reduced to this; from this day commend yourself to me, and have confidence." Ernest returned to his cell ; but the temptations were renewed, yet he neglected to call upon Mary for assistance. He finally fled from the monastery, and leading a bad life, he went on from one sin to another, till he became an assassin. He rented an inn, where in the night he murdered unfortunate travellers and stripped them of all they had. Pne night, among others, he killed the cousin of the gov ernor of the place, who, after examination and trial, condemned him to the gallows. But during the examination, a young traveller arrived at the inn, and the host, as usual, laid his plans and entered his chamber to assassinate him: but on approaching the bed, he finds the young man gone and a Christ on the cross, covered with wounds, in his place. Our Lord, looking compassionately at him, said: "Is it not enough that I have died once for thee? Dost thou wish to slay me again? Bo it, then; lift thy hand and kill me!" Then the poor Ernest, covered with confusion, began to weep, and exclaimed: "Oh Lord, behold me ready to return to thee, who hast shown me so much mercy." He immediately left the inn to go back to the monastery and do penance; but the officers of justice overtook him on the way, he was carried before the judge, and in his pres ence confessed all the murders he had com mitted. He was at once condemned to death, 78 GLORIES OF MARY. without even being allowed time for confes sion. He commended himself to Mary. He was hung upon the gallows, but the Virgin pre vented his death. She herself released him, and said to him: "Return to the monastery; do pen ance; and when you shall see in my hand a pa per containing the pardon of thy sins, then pre pare to die. Ernest returned, and having relat ed all to the abbot, did great penance. After many years, he saw in the hand of Mary the paper containing his pardon; he then prepared for his last end, and died a holy death. PRAYER. Oh Mary, sovereign queen, and worthy mother of my God, most holy Mary! Finding myself so vile, so laden with sin, I dare not approach thee and call thee mother. But I cannot let my miseries deprive me of the consolation and con fidence I feel in calling thee mother. I know that I deserve to be rejected by thee, but I pray thee to consider what thy son Jesus has done and suffered for me; and then cast me from thee if thou canst. I am a poor sinner, who, more than others, have despised the divine Majesty; but the evil is already done. To thee I have recourse: thou canst help me; oh, my mother, help me. Do not say that thou canst not aid me, for I know that thou art omnipotent, and dost obtain whatever thou desireth from thy God. If then fthou eayest that thou canst not help me, at least GLORIES OF MARY. tell me to whom I must have recourse for succoi in my deep distress. With St. Anselra, 1 will say to thee, and to thy Son : Have pity on me, oh thou, my Redeemer, and pardon me, thou my mother, and recommend me to pardon; or teach me to whom I may have recourse, who is more com passionate than you, and in whom I may have more confidence. No, neither in heaven nor on earth can I find one who has more compassion for the miserable, or who can aid me more than you. Thou, oh Jesus, art my father, and thou, oh Mary, art my mother. You love those who are the most wretched, and you seek to save them. I am worthy of hell, and of all beings the most miserable; you need not to seek me, neither do I ask you to seek me; I present my self to you with a sure hope that I shall not be abandoned by you. Behold me at your feet; my Jesus, pardon me; my Mary, help me. SO GLORIES OF MARY. CHAPTER II. VITA, DULCEDO. Our life, our sweetness. SECTION I. MARY IS OUR LIFE, BECAUSE SHE OBTAINS FOR T7i THE PARDON OF OUR SINS. Ix order to understand rightly the reason why the holy Church calls Mary our life, we must consider that as the soul gives life to the body, BO divine grace gives life to the soul; for a soul without grace, though nominally alive, in truth is dead, as we find in the Apocalypse: "Thou hast the name of being alive, and thou art dead. "* As Mary, then, obtains for sinners, by her inter cession, the gift of grace, she restores them to life. The holy Church applies to her the fol lowing words of Proverbs: "They that in the morning early watch for me, shall find me."f They shall find me, or, according to the Septua- gint, "they shall find grace. "J Hence, to have recourse to Mary is to find the grace of God; for, as immediately follows: "He who finds me shall * Nomen babes quod vivas, et mortuus es. Apoc. iii. t Qui mane vigilant ad me, invenient me. Prov. viii. $ Invenient me, invenient gratiam. GLORIES OF MARY. find life, and shall receive from God eternal sal vation."* Listen, as St. Bonaventure exclaims here upon these words, listen, all ye who desire the kingdom of God ; honor the Virgin Mary, and ye shall have life and eternal salvation.f St. Bernardine of Sienna says, that God did not destroy man after his fall, because of the pe culiar love that he bore his future child Mary. And the saint adds, that he doubts not all the mercy and pardon which sinners receive under the Old Law, was granted them by God solely for the sake of this blessed Virgin. Therefore St. Bernard exhorts us, if we have been so unfortunate as to lose divine grace, to strive to recover it, but to strive through Mary; for if we have lost it, she has found it: and hence she is called by this saint, "The finder of grace. "|| This the angel Gabriel expressed for our consolation, when he said to the Virgin, "Fear not, Mary, for thou hast found grace."!" But if Mary had never been without grace, how could the angel say to her that she had found it? A thing is said to be found when it has been lost. The Virgin was always with God and with grace; she was even full of grace, as the Archangel himself * Qui me invenerit, invcniet vitam, et hauriet ealutem a Domino. t Audite, audite qui cupitis regnum Dei; Virginem Mariam honor- ate, et invenietis vitam et salutem eternam. $ Omnes indulgentias factas in Veteri Testamento non ambig* Deum fecisse solum propter hujue benedictae puellse Virginis rever ntiam, et amorem. Tom. 4, serm. 5 Quaeramus gratiam, et per Mariam quseramue. Serm. de aquwd. I Inventrix gratise. 1 N timeas Maria, invenisti gratiam. Luc. 82 GLORIES OF MARY. announced when he saluted her, "Hail! full of grace, the Lord is with thee."* If, then, Mary did not find grace for herself, for whom did she find it? Cardinal Hugo answers, when comment ing upon the above passage, that she found it for sinners who had lost it. Let sinners, then, says the devout writer, who have lost grace, flee to Mary; with her they will certainly find it; and let them say: Oh Lady, what is lost must be re- Btored to him who has lost it; this grace which thou hast found is not thine, thou hast never lost it; it is ours, for we have lost it, and to us thou shouldst restore it.f In connection with which, Richard of St. Laurence remarks: If then we de sire to find the grace of God, let us go to Mary, who has found it, and always finds it. J And since she ever has been, and ever will be, dear to God, if we have recourse to her, we certainly shall find it. She says, in the holy Canticles, that God has placed her in the world to be our defence, and therefore she is ordained to be the mediatrix of peace between the sinner and God. "I am become in his presence as one finding peace. "* By which words St. Bernard gives encouragement to the sinner, and says: Go to * Ave gratia plena, Dominus tecum. t Currant ergo, currant peccatores ad Virginem qui gratiam amiser- ant peccando, et earn invenient apud ipsam. Secum dicaut; Eedde nobis rem nostram, quam invenisti. $ Cupientes invenire gratiam quaeramua inventricem gratiae, qu, quia semper invenit frustrari non poterit. De Laud. Ego munis et ubera mea sicut turris. Cant. viii. *Ex quo facta sum coram eo quasi pacem reperiens. Cant. Viii. GLORIES OF MARY. this mother of mercy, and show her the wounds which thy sins have inflicted upon thy soul. Then she will certainly pray her Son that he may pardon thee by the milk with which she has nourished him, and the Son who loves her so much will certainly hear her.* So, too, the holy Churchteaches us to pray the Lord to grant us the powerful intercession of Mary, that we may arise from our sins, in the following prayer: "Grant us, oh merciful God ! strength against all our weakness; that we who celebrate the memory of the holy mother of God, may, by the help of her intercession, arise again from our iniquities."! Justly, then, does St. Lawrence Justinian call herthehope of evil-doers, "spes delinquentium," since she alone can obtain their pardon from God. St. Bernard rightly names her the ladder of sin ners, "Peccatorum scala;" since she, this com* passionate queen, offers her hand to poor fallen mortals, leads them from the precipice of sin, and helps them to ascend to God. St. Augustine rightly calls her the only hope of us sinners, since by her means alone we hope for the re mission of all our sins. J And St. John Chrysos- tom reoeats the same thing, namely, that sinners * Vade ad matrem misericordlae, et ostende illi tuorum plagas pc- catorum; et ita ostendet pro te ubera. Exaudiet utiqtie matrem filiue. t Concede, misericors Deus, fragilitati nostrse presidium; ut qui sanctse Dei Genitricis memoriam agimus, intercessions ejus auxilio * noBtris iniquitatibus resurgamus. $ Tu es epes unica peccatorum, qu, per te speramus reniam om nium delictorum. Serm. 18, de Saudis. 84 GLORIES OF MARY. receive pardon only through the intercession of Mary.* Whence the saints in the name of all sinners thus salutes her: Hail! mother of God and ours; Heaven where God dwells; Throne from which the Lord dispenses all graces; al ways pray to Jesus for us, that by thy prayers we may obtain pardon in the day of account, and the glory of the blessed in heaven. f Finally, Mary is rightly called aurora: "Who is she that cometh forth as the morning rising? *| Because, as Pope Innocent says, aurora is the end of night, and the beginning of day, well is the Virgin Mary, who is the end of vices and the beginning of virtues, designated as aurora. And the same effect which the birth of Mary produced in the world, devotion to her produces in the soul; she puts an end to the night of sin, and leads the soul into the way of virtue. Hence, St. Germanus says: Oh mother of God, thy pro tection is immortal ! thy intercession is life. J And in his sermon on the Zone of the Virgin *$ the saint says that the name of Mary, to him * Per hanc peccatorum veniam consequimur. t Ave igitur mater, Ccelum, Thronus, Ecclesise nostrse Decus; as- sidue precare Jesum, ut per te misericordiam invenire in die judicii, et quse reposita eunt iis qui diligunt Deum bona consequi possimus. In Offic. Nat. M., die 5. Quae est ista, quse progreditur quasi aurora consurgens? Cant. Cum aurora sit flnia noctis, et origo diei, vere per auroram desig nator Maria Virgo, quse fuit finis vitiorum, et orig;o virtotum. d ASB. I Serm. 3, in Dorm. t Be Zona Virgin. GLOEIE8 OP MABY. who pronounces it with affection, is either the sign of life, or that soon he will have life. Mary sang: "For behold, from henceforth all nations shall call me blessed."* On this account, says St. Bernard, all nations shall call thee bless ed, because all thy servants by thy means shall obtain the life of grace and eternal glory, f "In thee sinners find pardon, and the just per severance, and afterwards life eternal." J Do not despair, as the devout Bernardine de Bustis says, oh sinners, although you have committed all possible sin, but confidently have recourse to this Lady, for you will find her hands full of mer cies. Then she adds: Mary is more desirous to bestow favors upon you than you are to receive them. By St. Andrew of Crete, Mary is called "The security of divine pardon. "|| By this is meant, that when sinners have recourse to Mary that they may be reconciled to God, God assures them of pardon, and gives them the assurance by also giv ing them the pledge of it. And this pledge is Mary, whom he has given us for our advocate, * Ecce enim ex hoc beatam me dicent omnes generationes. Luc. t Ex hoc beatam te dicent omnes generationes, quae omnibus gen- rationibus vitam et gloriam genuisti. Serm. 2, in Pentec. $ In te peccatores veniaia, justi gratiam inveniunt in eternum. Serm. de Nat. | O peccator ne diffidas etiamsi commisisti omnia peccata; sed secure ad istam gloriosissiman Dominam recurras. Invenies earn in manibus plenam misericordia, et largitate; plus enim ipsa desiderat facere tibi bonum, et largiri gratiam, quam tu acciperi concupiscwu Serm. 5, de N. M. 1 Fidejussio divinarum reeoncillationum, qwe dak) pignote fit. 86 GLORIES OF MARY. by whose intercession, in virtue of the merits of Jesus Christ, God pardons all sinners who place themselves under her protection. It was reveal ed to St. Bridget by an angel, that the holy proph ets were full of joy when they learned that God, by the humility and purity of Mary, would become reconciled to sinners, and receive into his favor those who had provoked his wrath.* No sinner need ever fear that he shall be re jected by Mary, if he has recourse to her mercy. No, for she is mother of mercy; and as such, desires to save the most miserable. Mary is that happy ark in which he who takes refuge will never suffer the shipwreck of eternal ruin ; "area in qua naufragium evadimus." Even the brutes were saved in the time of the deluge in the ark of Noe; so, under the mantle of Mary, even sin ners are saved. St. Gertrude one day saw Mary with her mantle extended, beneath which many wild beasts, lions, bears, and tigers had shelter ed themselves; and Mary not only did not cast them from her, but received them with pity and caressed them. And by this the saint under stood, that the vilest sinners, when they flee to Mary, are not cast out, but welcomed and saved from eternal death. Let us enter, then, into this ark, and seek refuge under the mantle of Mary; for she certainly will not reject us, and will surely save us. * Exultabant autem prsenoecentes, quod ipse Dominus ex tua hnmilitate et vitas puritate, O Maria stella praefulgida/placaretur, et quod reciperet eos in suam gratiam, qui ipeum ad iraeundiam pro* f ocaverunt. Sena. Ang. GLORIES OP MARY. EXAMPLE. It is narrated by Father Bevms,* of a very sinful person named Helen, that having gone to church, she accidentally heard a sermon on the rosary. As she went out she bought one but carried it hidden, so that it should not be seen. Afterwards, she began to recite it; and although she recited it without devotion, the most holy Virgin infused into her heart such consolation and sweetness in it, that she could not cease re peating it. And by this she was inspired with such a horror of her evil life, that she could find no peace, and was forced, as it were, to go to con fession. She confessed with so much contrition, that the confessor was amazed. Having finished her confession, she went immediately before an altar of the blessed Virgin, to thank her advocate; she recited her rosary, and the divine mother spoke to her from her image, and said; "Helen, you have too long offended God and me; hence forth change your life, arid I will bestow upon you many of my favors." The poor sinner in confusion, answered: "Ah, most holy Virgin, it is true that hitherto I have been very sinful, but thou, who art all-powerful, assist me; I give my self to thee, and will pass the remainder of my life in doing penance for my sins." Assisted by Mary, Helen bestowed all her goods upon the poor, and commenced a rigorous penance. She was tormented by dreadful temptations, but she 88 GLORIES OP MARY. continued to recommend herself to the mother of God; and always, with her aid, came off vic torious. She was favored also with many super natural graces, as visions, revelations, and proph ecies. At last, before her death, of which she had been warned a few days previously by Mary, the Virgin herself came with her Son to visit her; and in death, the soul of this sinner was seen, in the form of a beautiful dove, ascending to heaven. PRAYER. Behold, oh mother of my God, Mary, my only hope, behold at thy feet a miserable sinner, who implores thy mercy. Thou art proclaimed and called by the whole Church, and by all the faithful, the refuge of sinners; thou then art my refuge; it is thine to save me. Thou knowest how much thy Son desires our salvation.* Thou, too, knowest what Jesus Christ suffered to save me. I offer to thee, oh my mother, the suffer ings of Jesus; the cold which he endured in the stable, the steps of his long journey into Egypt, his toils, his sweat, the blood that he shed, the torments which caused his death before thy eyes upon the cross; show thy love for this Son, whilst I, for the love of him, beg thee to aid me. Ex tend thy hand to a fallen creature, who asks pity of thee. If I were a saint, I would not ask for mercy; but because I am a sinner, I have recourse Scls dulclsdma Dei mater, qnaatam plaemt bsnadleto fllio too ttlM BMtm. Qtiill Paris, GLORIES OF MARY. to thee, who art the mother of mercies. I know that thy compassionate heart finds consolation in succoring the wretched, when thou canst aid them, and dost not find them obstinate in their sins. Console, then, to-day thy own compassion ate heart, and console me; for thou hast a chance to save me, a poor wretch condemned to hell; and thou canst aid me, for I will not be obsti nate. I place myself in thy hands; tell me what I must do, and obtain for me strength to do it, and I will do all I can to return to a state of grace. I take refuge beneath thy mantle. Jesus Christ wishes me to have recourse to thee, that, for thy glory and his, since thou art his mother, not only his blood, but also thy prayers, may aid me to obtain salvation. He sends me to thee that thou mayest assist me. Oh Mary, I hasten to thee, and in thee I trust. Thou dost pray for so many others, pray, and say also one word for me. Say to God, that thou desirest my salva tion, and God certainly will save me. Tell him that I am thine; this is all I ask from thee. SECTION II. MABY IS AGAIN OUR LIFE, BECAUSE SHE OBTAINS FOB US PERSEVERANCE. FINAL perseverance is a divine gift so great, that, as the holy Council of Trent has declared, it is a wholly gratuitous gift and one that can not be merited by us. But, as St. Augustine teaches us, all those obtain perseverance from 90 GLORIES OF MARY. God who ask it of him; and as Father Suarez says, they infallibly obtain it if they are dili gent to the end of life in praying for it; because, as Cardinal Bellarmine writes: This persever ance is daily to be sought, that it may be daily obtained.* Now, if it is true, which I consider certain, according to the present very general opinion, as I shall presently demonstrate in chap. 5th if it is true that all the graces which are bestowed on us by God pass through the hands of Mary, it must also be true that only through Mary can we hope for and obtain this great gift of perseverance. And we certainly shall obtain it, if, with confidence, we always ask it of Mary. She herself promises this grace to all those who serve her faitlif ully in this life. "They that work by me shall not sin; they that explain me shall have life everlasting:" f which words the holy Church puts into the mouth of Mary on the Feast of her Conception. In order that we may be preserved in the life of divine grace, spiritual strength is necessary to resist all the enemies of our salvation. ISTow, this strength can only be obtained by means of Mary: Mine is this strength, says Mary: "Mea est fortitude." God has intrusted this gift to my hand, that I may bestow it on my devoted servants. "By me kings reign:" "Per * Quotidie petenda est, ut quotidie obtineatur. t Qui operantur in me, non peccabunt; <jui elucidant me, vitam ternam habebunt. Eccli. xxiv. , $ Prov. viii. In Feeto S. Maria ad nires. GLORIES OF MARY. me rege regnant." J By me my servants reign, and rule their senses and their passions, and thus make themselves worthy of reigning eternally in heaven. Oh, what strength have the ser vants of this great Lady to conquer all the temp tations of hell! Mary is that tower spoken, of in the holy Canticles: "Thy neck is as the tower of David, which is bailt with bulwarks a thousand bucklers hang upon it, all the armor of valiant men."* She is like a strong tower of defence for her lovers, who take refuge with her in the day of battle; in her all her devoted servants find shields and weapons of every kind to defend themselves against the powers of hell. For this reason, the most holy Virgin is call ed a plane-tree: "As a plane-tree by the water in the streets was I exalted." f This passage is explained by Cardinal Hugo, who tells us that the plane-tree has leaves like shields. J And by this is explained the defence that Mary affords those who take refuge with her. The blessed Amadeus gives another explanation, and saya that she is called a plane-tree, because, as the plane-tree, with its shade, protects the traveller from the heat of the sun and from the rain, so, * Sicut turris David collum tuum, quae edificata est cum propug naculis; miJie clypei pendent ex ea, ornnls armatnra fortium. Cant. t Quasi platanus exaltata sum juxta aquam In plateife flee* xriv. t PlaUnus habet folia scutis similla. 92 GLORIES OF MARY. under the mantle of Mary, men find shelter front the heat of their passions and the fury of temp* tations.* Unfortunate are those souls who withdraw from this shelter, neglect their devotion to Mary, and tail to recommend themselves to her in trial. If the sun should no more rise upon the world, says St. Bernard, what would the world become but a chaos of darkness and horror?f If a soul loses her devotion to Mary, she will immediate ly be full of darkness, and that darkness of which the Holy Ghost says: "Thou hast appoint ed darkness, and it is night; in it shall the beasts of the woods go about." J When the divine light does not shine in a soul it is night, and it will become a den of all sins and demons. Woe to those, as St. Anselm says, who turn away from the light of this sun; that is, who neglect devotion to Mary. St. Francis Borgia, with reason, feared for the perseverance of those in whom he did not find a special devotion to the blessed Virgin. When once he asked some nov ices to what saint they had the most devotion, and found that some of them were not especial ly devoted to Mary, he M T arned the master to watch more carefully these unfortunate persons; * Virgo ramorum extensione se ubiqua expandit, ut filios Adae ab lestu et turbine umbra deeiderabili protegeret. Horn. t Tolle corpus hoc eolare, ul>i dies? Tolle Mariam, quid, nisi ten- brse relinquentur? Serm. de Aquaed. $ Posuisti tenebras, et facta est nox; in ipsa pertransibnnt omni baatiae sylvse. Psal. ciii. | V Y eta qui solem istum aversantur I GLOEIES OF MARY. and it happened that they all lost their vocation and quitted religion. St. Germanus justly called the most holy Vir gin the breath of Christians; because, as the body cannot live without breathing, so the soul can not live without having recourse and commend ing itself to Mary, through whose means the life of divine grace is obtained for us and preserved in us.* As respiration is not only the sign, but also the cause of life, so is the name of Mary, when it is spoken by the servants of God, not only proves that they are living, but procures and maintains this life, and obtains for them every aid. The blessed Alan us, when once assailed by a strong temptation, was on the point of being lost because he omitted to recommend himself to Mary; but the blessed Virgin appeared to him, and, to warn him against such neglect in future, gave him a blow on the ear, and said to him: "If thou hadst commended thyself to me, thou wouldst not have been exposed to this peril. On the other hand: "Blessed is the man," says Mary, that heareth me, and that watcheth daily at my gates, and waiteth at the posts of my doors." J Mary will certainly be ready to obtain light and strength for those faithful servants, * Sicut respiratio non solum est signum vitae, Bed etiam causa; eie Mariw nomen, qnod in servorum Dei ore versatur, simul argumentum eet quod vere vivant, simul etiam hanc vitam efficit et conservat; omnemque eis opem impertitur. Orat. de Deip. t Beatus homo qui audit me, qui vigilat ad fores meas quotldie, et biervat ad postes ostii mei. Prov. viii. In Festo Cone. B. V. M. 94 GLORIES OP MAEY. that they may abandon their vices and walk in the paths of virtue. Hence is she, as Innocent III. beautifully expresses it: The moon by night, the dawn of the morning, and the sun toy day.* The moon, to him who is groping in the night of sin, to give him light to see his wretch- ed state of condemnation; the dawn, the fore runner of the snn, to him who is enlightened, that he may come forth from sin and return to divine grace; and the sun, to him who is in grace, that he may not again fall into any precipice. Theologians apply to Mary these words of Ecclesiasticus: "Her bands are a healthful bind ing."! Wherefore are they called bands, asks St. Lawrence Justinian, unless because she binds her servants, that they may not wander in forbid den fields? J St. Bonaventure explains in a sim ilar manner the words of the office of Mary: My abode is in the full assembly of saints." He says that Mary is not only established in the fulness of the saints, but that she also upholds the saints, that they may not fall away; she sus tains their virtue that it may not waver, and pre vents the demons from doing them harm.|| It is said that "all her domestics are clothed * Luna in nocte, aurora in diluculo, sol In die. Serai. 2, de Ass. t Vincula illius alligatura salutaris. Eccli. $ Quare vinculae? nisi quia servos ligat, ne discurrant per campof licentiae. In plenitudine sanctorum detentio mea. Eccli. xxlv. 1 Ipsa quoque non solum in plenitudine sanctorum detinetur, Bed ctiam in plenitudine sanctos detinet, ne eorum plenitudo minuatuij detinet nimirum virtutes, ne fugiant; detinet demonos ne nocea&t In spec. GLORIES OF MARY. with double garments." * Cornelius a Lapide thus describes this double garment: It is a double garment, because she clothes her ser vants with the virtues of her Son, as well as with her own; f and, thus clothed, they will preserve holy perseverance. For this reason, St. Philip Neri always admonished his penitents by saying to them: My children, if you desire per severance, be devout to Mary. The venerable brother John Berchmans, of the Company of Jesus, also said: He who loves Mary, shall have perseverance. The reflection which Rupert the abbot makes upon the prodigal son is very beauti ful. If the mother of this prodigal son had been living, he would either never have left his father s house or would have returned much sooner. J And by this lie wished to say, that he who is a child of Mary, either never departs from God, or if for his misfortune he departs, by means of Mary he quickly returns. Oh, if all men loved this most kind and loving Lady, and in temptations always and immedi ately had recourse to her, who would fall? Who would be lost ? He falls and is lost who does not flee to Mary. St. Lawrence Justinian ap plies to Mary these words of Ecclesiasticus : "I have walked in the waves of the sea;" 8 and * Omnes domestic! ejus vestiti snnt duplicibus. Prov. xxxi. t Duplici veste ipsa ornat sibi devotos, quia tarn Christ! qnamsais Virtutibus eos induit. t Si prodigus flllus viventem matrem habnisset, vel a paterna donM annquam diecessisset, vel forte citius rediisset. 5 In flaetibus maris ambulavi C. xxiv. 96 GLOKIES OF MARY. makes her to say: I walked with my servants in the midst of the tempests to which they are ex posed, to assist them, and prevent them from falling into the precipice of sin.* Father Bernardine de Bustis relates that a hawk darted upon a bird which had been taught to say Ave Maria; the bird said Ave Maria, and the hawk fell dead. By this our Lord wished to show us, that if an irrational bird was saved from destruction by invoking Mary, how much more surely will he be prevented from falling into the power of evil spirits, who is mindful to invoke Mary in his temptations. Nothing remains to be done, says St. Thomas of Villa- nova, when the devil comes to tempt us, but, like the chickens when the kite appears, to run quick ly under the shelter of the wings of our mother. Let us, then, at the approach of the temptations which assail us, without stopping to parley with them, place ourselves at once under the protec tion of Mary.f And then, the saint goes on to say, our Lady and mother must defend us; for, after God, we have no refuge but thee, who art our only hope, and the only protectress in whom we may confide. Let us, then, conclude with the words of St. * Scilicet cum f amiliaribus meis, ut ipsos eruerem a nauf ragie pee- eatorum. t Sicut pulli, volitantibus desuper milvis, ad gallinae alas occur- runt , ita nos sub velamento alarum tuarum abscondimur. Serm. 3, de Nat. Virg. } Neecimus aliud refu^ium nisi te, tu sola es unica spes nostra. tu eolA patrona nostra, ad quern omnes aspicimus. GLORIES OF MARY. Bernard;* Oh man, whoever thou art, thou know- cst that in this miserable life thou art rather toss ing on the tempestuous waves, among dangers and tempests, than walking upon the earth; if thou wouldst not sink, keep thy eye fixed on this star, namely, Mary. Look at the star, in voke Mary. When in danger of sinning, when tormented by temptations, when doubts disturb thee, remember that Mary can aid thee, and in stantly call upon her. May her powerful name never depart from the confidence of thy heart, nor from the invocation of thy lips. If thou wilt follow Mary, thou shalt never wander from the path of safety. Commend thyself always to her, and thou shalt not despair. If she upholds thee, thou shalt not fall. If she protects thee, thou need not fear ruin. If she guides thee, thou shalt be saved without difficulty. In a word, if Mary undertakes to defend thee, thou shalt cer tainly arrive at the kingdom of the blessed. Thus do, and thou shalt live. EXAMPLE. In the celebrated history of St. Mary of Egypt, which we find in the first volume of the Lives of * O quiequis te intelligis in hujus eseculi pro fluvio magis inter pro- cellas et tempestates flucluarc, quam per terram ambulare; ne aver- tas oculos a fulgore hujus sideris, si non vis obrui procellis; respice stellam, voca Mariam. In periculis, in angustiis, in rebus dubii* Mariam cogita, Mariam invoca. Non recedat ab ore, non recedat a corde. Ipsam eequens, non devias. Ipsam rogans, non desperas. Ipsa tenente, non corruis. Ipsa protegente, non metuis. Ipsa dace, non fatigarie. Ipaa propitia, pervenis. Sic fac, et vives. Horn. ^ upr Missus. 98 GLORIES OP MARY. the Fathers, we read that, at twelve years of age she fled from her parents, and went to Alexan dria, where she led an infamous life, and became the scandal of the city. After sixteen years spent in sin,she wandered off to Jerusalem; when , on the festival of the Holy Cross, she was led to enter the church, more from curiosity than de votion. On the threshold she was thrust back, as if by some invisible power; she attempted a second time to enter, and again was repelled, and a third and a fourth time the same thing happened. The wretched creature withdrew then into a corner of the portico, and there she was interiorly enlightened, and saw that God had refused her entrance into the church on account of her wicked life. By chance she raised her eyes, and saw a picture of Mary which was paint ed in the vestibule. She turned to it, weeping, and said: "Oh mother of God, have pity on this poor sinner! I know that, on account of my sins, I do not deserve that thou shouldst regard me; but thou art the refuge of sinners: for the love of Jesus, thy Son, help me. Obtain for me that I may enter the church, for I desire to change my life, and go and do penance wherever thou ehalt direct." Then she heard an interior voice, as if the blessed Virgin answered her: "Come, since thou hast invoked me, and wishest to change thy life, enter the church, for the door will no longer be closed against thee." The sinner en tered, adored the cross, and wept. She returned to the picture: f Oh Lady," she said, "I am ready; GLORIES OP MAST. where shall I retire to do penance?" " Go," said the Virgin, " beyond the Jordan, and thou wilt find the place of thy repose." She made her con fession, received holy communion, passed the river, reached the desert, and understood that there was her place of penance. During the first seventeen years that she lived in the desert, the evil spirits fiercely assailed her, to make her fall again. What did she then do? She recom mended herself to Mary, and Mary obtained for her strength to resist for seventeen years, after which the conflict ceased. Finally, after fifty- seven years spent in the desert, in the eighty- seventh of her age, through Divine Providence, she was found by the abbot St. Zosimus. To him she related the story of her whole life, and begged him to return there the following year, and bring her holy communion. The holy abbot returned, and gave her communion. Then she implored him again to do the same thing. Ha returned the second time, and found her dead, her body surrounded with light, and at her head these words written in the sand: "Bury in this place the body of me, a miserable sinner, and pray God for me." A lion came and dug her grave, the abbot buried her, and, returning to the monastery, he related the wonders of divine mercy towards this happy penitent. PRATER. Oh mother of mercy! holy Virgin! behold at 100 GLORIES OF thy feet the traitor, who, returning ingratitude for the favors received through thee from God has betrayed thee and God. But, oh my Lady! know that my misery does not destroy, but in creases my confidence in thee, because I see that my misery increases thy compassion for me. Show, oh Mary! that thou art the same to me as thou art to all those who invoke thee, full of grace and mercy. It is enough for me that thou regardest me with compassion). If in thy heart thou hast pity for me, thou wilt not cease to protect me; and if thou dost protect me, what should I fear? No, I fear nothing; I fear not my sins, for thou canst remedy their evil consequences; nor the demons, for thou art more powerful than hell; nor thy Son who is justly angry with me, for at one word of thine he will be appeased. I only fear that through negligence I may fail to implore thy protection in my temptations, and that this may cause my ruin. But I promise thee to-day, I will always have recourse to thee. Help me to keep this resolution. Behold the opportunity thou hast of satisfying thy desire to relieve so miserable a reature as I am. Oh mother of God, I have great confidence in thee. From thee I expect the grace to do just penance for my sins, and fiom thee I hope the strength never more to fall back into them. If I am sick, thou canst heal me, oh heavenly phy sician. If my sins have made nre weak, thy hlp an make me strong. Oh Mary, I hope every GLORIES OP MARY. thing from thee, for tliou hast all power with God c SECTION III. Dulcedo: Sweetness. MARY RENDERS DEATH SWEET TO HER SERVANTS. "HE that is a friend loveth at all times; and a brother is proved in distress."* True friends and relatives are not known in times of prosper ity, but in the season of adversity and misery. Worldly friends do not desert their friend when he if in prosperity; but if any misfortune over takes him, particularly in the hour of death, immediately his friends abandon him. Not so does Mary desert her devoted servants. In their distresses, and especially at the trying hour of death, when our sufferings are the great est that can be endured on earth, she our good Lady and mother cannot abandon her faithful servants; and as she is our life in the time of our exile, so is she also our sweetness in the hour of death, by obtaining for us that it may be sweet and blessed. For since that great day in which it was the lot and the grief of Mary to be present at the death of Jesus, her Son, who was the head of the elect, she obtained the grace of aiding at death all the elect. Hence the holy * Omni temporc diligit qui arnicas e*t, et frater in icgustiia Prcv. xvii. 102 GLORIES OP MARY. Church requires us to pray the blessed Virgin, that she would especially aid us in the hour of our death: "Pray for us sinners, now and at the hour of our death."* The sufferings of the dying are very great, on account of their remorse for sins committed, their dread of approaching judgment, and the uncertainly of eternal salvation. At that mo ment especially, the devil puts forth all his pow er to gain the soul that is passing into eternity; knowing that the time is short in which he jray win her, and that if he loses her, he has lost her forever. "The devil is come down unto you, having great wrath, knowing that he hath but a short time."f And therefore the devil, who has always tempted her in life, will not be satisfied to tempt her alone in death, but calls compan ions to his aid: "Their houses shall be filled with serpents. "J When any one is at the point of death, his house is filled with demons, who unite to accomplish his ruin. It is related of St. Andrew Avellino, that at the time of his death, ten thousand devils came to tempt him; and we read in his life, that at the time of his agony lie had so fierce a struggle with hell, that it caused all his good religious who were present to tremble. They saw the face of the saint swell from agitation, so that it * Ora pro nobis peccatoribus, nunc et in hora mortis nostrae. t Deecendit Diabolus ad vos, habens iram rnagnam, sciens quod* modicum tempus habet. Apoc. xii. $ Implbuntur domus eorum dracoriibus, Ia. xiii. GLORIES OP MARY. became black; they saw all his limbs trembling, and greatly agitated, rivers of tears flowed from his eyes, and his head shook violently; all these were signs of the horrible assault he was suffering from the powers of hell. All the religious wept in compassion, redoubled their prayers, and trembled with fear when they saw that a saint died thus. Yet they were consoled by seeing that the saint often turned his eyes, as if seek ing help, towards a devout image of Mary, for they remembered that he had often said in life, that in the hour of his death, Mary must be his refuge. It finally pleased God to terminate this struggle by a glorious victory, for the agita tion of his body ceased, his countenance gained its natural shape and color, and fixing his eyes tranquilly on that image, he devoutly bowed his head to Mary, who, it is believed, then appeared to him, as if to thank her, and quietly breathed forth in her arms his blessed soul, with heavenly peace depicted on his countenance. At the same time a Capuchin nun, in her agony, turned to the religious who were with her and said: "Say an Ave Maria, for a saint has just died." Ah, how these rebels flee before the presence of their queen! If, in the hour of death, we have Mary on our side, what fear can we have of all the powers of hell? David, in dread of the ag ony of death, comforted himself with confidence in the death of his future Redeemer, and in the intercession of the Virgin mother: "For though I should walk in the midst of the shadow of 104 GLORIES OF MARY. death, I fear no evils, for thou art with me; thy rod and thy staff they have comforted me."* Cardinal Hugo understands the staff to signify the tree of the Cross, and the rod the intercession of Mary, who was the rod foretold by Isaias: "And there shall come forth a rod out of the root of Jesse, and a flower shall rise up out of hia root."f This divine mother, says St. Peter Da- mian, is that powerful rod by which the fury o the infernal enemies is conquered. J Hence St. Antoninus encourages us, saying: If Mary is for us, who is against us? Father Manuel Padial, of the Society of Jesus, being at the point of death, Mary appeared to him, and said, to com fort him: "The hour has at length come when the angels, rejoicing, say to thee, Oh happy la bors! oh mortifications well recompensed!" At which words an army of devils was seen taking flight in despair, crying: "Alas! we have no power, for she who is without stain defends him." J In like manner, the devils assailed Father Jasper Hay wood, when he was dying, with great temptations against faith; he immediately com mended himself to the most holy Virgin, and then was heard to exclaim: "I thank thee, oh Mary, that thou hast come to my aid."^[ * Et si ambtilavero in medio umbrae mortis, virga tua, et baculm tuus ipsa me consolata stint. Psal. xxii. t Egredietur virga de radice Jesse, et flos de radice ejus ascendet* laa. % Haec est ilia virga, qua retunduntur impetus adversantlma do*. taonnm. Serm. de Ass. $ Si Maria pro nobia, quia contra nos. I Patrig. Menol. alii. 23 Apr. t Putrig. Men, te.< GLORIEft OP MARY. St. Bonaventure says that Mary sends the archangel Michael, with all the angels, to the defence of her dying servants, to protect them from the assaults of evil spirits, and to receive the souls of all those who have especially and constantly recommended themselves to her.* When a man leaves this life, Isaias says that hell is in uproar, and sends its most terrible de mons to tempt that soul before it leaves the body, and then afterwards to accuse it when it is presented at the tribunal of Jesus Christ to be judged: "Hell below was in an upr.oar to meet thee; at thy coming it stirred up the giants for thee." f But Richard says, that the demons, when that soul is defended by Mary, will not even dare to accuse it; knowing that a soul pro tected by this great mother is never, and will never, be condemned. J St. Jerome wrote to the virgin Eustochium, that Mary not only assists her dear servants in their death, but also comes to meet them in their passage to the other life, to encourage them and accompany them to the divine tribunal, And this agrees with what the blessed Virgin said to St. Bridget, speaking * Michael dux et princeps militias coelestis cum omnibus adminis- tratoriis spiritibus, tuis, virgo, paret praeceptis, In defendendis, et guscipiendis de corpore animabua Fidelium, specialiatertibi, Domina, die, ac nocte se commendantium. In Spec. t Infernus subter te conturbatus est in occursum adventus tui, su- citabit sibi gigantes. Isa* xiv. $ Quis apud judicem accusare atideat, cui viderit matrem patroct* luntem? Rice. Pep. to. 5, Lez. | M orient! bus beata Virgo, non tantuiu euccurnt. Bed etiam oow 106 GLORIES OF MARY. of her servants when they are at the point of death: "Then I, their most loving Lady and mother, hasten to them in death, that they may have consolation and comfort."* St. Vincent of Ferrer adds: The blessed Virgin receives the souls of the dying. The loving queen receives their souls under her protection, and she her* self presents them to the judge her Son, and thus certainly procures their salvation, f This happened to Charles, son of St. Bridget, who, dying in the perilous profession of a soldier, and far from his mother, the saint feared for his salvation; but the blessed Virgin revealed to her that Charles was saved for the love he bore her, in recompense of which she had assisted him in death, and had suggested to him the Christian acts necessary to be made at that moment. The saint saw at the same time Jesus upon a throne, and the devil bringing two accusations against the most holy Virgin: the first, that Mary had prevented him from tempting Charles at the moment of death; the second, that Mary herself had presented his soul to its judge, and thus had saved without even giving him an opportu nity to expose the reasons why he claimed it as his own. She then saw him driven from the pres ence of the judge, and the soul of Charles taken to heaven. * Tune ego carisslma eorum domina et mater occurram eis in ruorte, ut Ipsl consolationem et refrigerium habeant. Rev. lib. t Beata virgo anlmas morientlum suscipit, Sena, de Ass, GLORIES OF MARY. "Her bands are a healthful binding; in the latter end thou shalt find rest in her."* Blessed art thou, oh brother, if in death thou shalt find thyself bound by the sweet chains of love for the mother of God! These chains are chains of salvation, which will secure to thee eternal sal vation, and give thee in death that blessed peace which will be the commencement of thy eternal peace and rest. Father Binetti, in his book "On the Perfections of our Lord," relates that having been present at the death of a devoted servant of Mary, he heard from him these words before he breathed his last: "Oh, my Father, if you knew what happiness I find in having served the most holy mother of God! I could not describe to you the joy I feel at this moment."f Father Suarez, because he was all his life very devoted to Mary, used to say, that he would willingly ex change all his knowledge for the merit of one Hail Mary, and died with so much joy, that he exclaimed at his last moment, "I never imagined it would be so sweet to die, non putabam tarn dulce esse mori." J You too, devout reader, will doubtless feel the same peace and joy, if at death you can remember having loved this good mother, who cannot but be faithful to her children, when they are faithful to her service, paying her their offerings of visits, rosaries, and fastings, and * Vincula ejus alllgatura salutaris, In novissimis invenies requiem inea. Eccli. * Opusc. 108 GLOKIES OF MARY. especially thanking her, praising her, and often commending themselves to her powerful pro tection. Neither will you be deprived of this consola tion on account of your sins, if from henceforth you will be careful to live well, and to serve this very grateful and gracious Lady. In the trials and temptations with which the devil will assail you, that he may throw you into despair, she will comfort you, and even come herself to assist you in death. Maryin, brother of St. Peter Damian, as the saint himself relates, find ing that he had offended God, went one day be fore an altar of Mary to dedicate himself to her service, putting his girdle around his neck in token of his servitude, and thus said: "My Lady, mirror of purity, I, a poor sinner, have of fended God and thee by violating chastity: I have no other remedy than to offer myself as thy servant; to thy service I dedicate myself to-day; receive this rebel, do not despise me." He then laid on the altar a certain sum of money, prom ising to pay the same every year as a tribute of his devotion to Mary. After some time Maryin died; but before his death he was heard one morning to say: " Arise, arise, pay homage to my Lady;" and afterwards: " What a favor is this, oh queen of heaven, that thou shouldst con descend to visit this thy poor servant. Bless me, oh Lady, and permit me not to be lost after thou hast honored me with thy presence." At thii moment his brother Peter entered. Maryin re- GLORIES OP MABY. lated to him the visit of Mary, and how she had blessed him, lamenting that the persons present had not arisen at her entrance; and shortly after quietly passed away to our Lord. Such will be your death also, oh my reader, if you are faithful to Mary, even if in your past life you have offended God. She will give you a sweet and happy death. And if then you are greatly alarmed and lose courage in view of the sins you have committed, she will come to comfort you as she came to Adolphus, Count of Alsace, who, having quitted the world and become a Franciscan, as the chron icles relate, was very devoted to the mother of God. His last days arrived, and at the remem brance of the life he had led in the world, and the rigor of divine justice, he began to fear death and doubt of his salvation. Then Mary, who never sleeps when her faithful servants are in trouble, accompanied by many saints, appeared to him, and encouraged him with these tender words of consolation : "My dear Adolphus, thou art mine, thou hast given thyself to me, then why dost thou so greatly fear death?"* The servant of Mary was consoled by these words, every fear disappeared, and he died in great peace and contentment. Let us, too, although we are sinners, take courage and have the confidence that Mary will come to assist us in death, and console us by * Adolphe mi cariMime, inori cur time*, meus com gitf 110 GLORIES OF MARY. her presence, if we serve and love her during the remainder of our life on this earth. Our queen, speaking one day to St. Matilda, promis ed that she would be present at the death of all those devoted children who had faithfully serv ed her in life.* Oh my God, what a consolation must it be in that last hour of life, when our lot for eternity is to be decided, to find close by our side the queen of heaven, who sustains and com forts us by promising us her protection! Be sides the examples already cited of the assistance afforded by Mary to her faithful servants, they are innumerable others to be found in various books. This favor was granted to St. Clare, to St. Felix, a Capuchin, to the blessed Clara of Montefalco, to St. Theresa, and St. Peter of Al cantara. But for our common consolation, I will mention the few following examples. Fath er Crasset relatesf that St. Mary of Oignies saw the blessed Virgin by the pillow of a devout widow of Villembroe, who was tormented by a burning fever. The most holy Mary was stand ing by her side consoling her, and cooling her with a fan. St. John of God, at death, expected a visit from Mary, to whom he was greatly devot ed; but finding she did not come, he was afflict ed, and perhaps complained a little. But at length the holy mother appeared to him, and as * Ego omnibus qul mihi pie deserviunt, volo In morte fidelissime tomquam mater piissima adesse eosque consolari ac protefcare. Bios. p. 2, Concl. an. fid. cap. f Dir, alia verg. torn. SLOEIES OF MARY. Ill if reproaching him for his want of confidence, said to him these tender words, which should encourage all the servants of Mary: " John, it is not in my heart, at this hour, to desert my children."* As if she had said to him: My John, of what were you thinking? that I had abandoned you ? Do you not know that I can not abandon my devoted children at the hour of death ? I did not come before, because it was not yet time ; but now I come ready to take you, let us go to paradise. And soon after the saint expired, and flew to heaven to give thanks eternally to his most loving queen.f EXAMPLE. I will now relate another example by way of conclusion to the subject of which I have been just speaking, and for the sake of showing how great is the tenderness of this good mother tow ards her children when they are dying. The pastor of a certain place went to assist at the death-bed of a rich man. He was dying in a splendid house, and a multitude of relations, friends, and servants, surrounded his bed. But among these, the priest saw a number of devils in the shape of hounds, who waited to seize upon his soul, and who actually did so; for he died in sin. At the same time he was sent for by a poor woman, who was dying, and desired the * Joannes non est meum, in hac hora meos devotos derelinquere. t Bolland. 8 Maryii. 112 GLORIES OP MARY. "Holy sacraments; not being able to leave the dy ing rich man, whose soul was so much in need of his assistance, he sent another priest to her, who accordingly went, carrying with him the holy sacrament. He found in the dwelling of that good woman no servants, no retinue, no splendid furniture, for she was very poor, and we may suppose had only a little straw to lie upon. But what does he see? He sees in that apart ment a great light, and near the bed of the dying person was Mary the mother of God, who was con soling her, and with a cloth was wiping the sweat from her brow. The priest seeing Mary, had not the courage to enter, but she made a motion to him to approach. He entered, Mary pointed to a seat, that he might sit down and hear the con fession of her servant. The poor woman then made her confession, received the holy sacra ment with much devotion, and at last exptred happily in the arms of Mary.* PEAYER. Oh my sweetest mother, what will be the death of me, a poor sinner? Even now, when thinking of that great moment, in which I must die, and be presented at the divine tribunal, and remem bering how often, by my wicked consent, I my self have written my own sentence of condem nation, I tremble, am confounded, and fear great ly for my eternal salvation. Oh Mary, my hopei * Crtoog. Mond. Mat p. 3, d. 38. CLOBIES OF MAEY. are in the blood of Jesus, and in thy intercession. Thou art the Queen of heaven ! the Lady of the universe ! it is sufficient to say that thou art the mother of God. Thou art great, but thy great ness does not separate thee from us ; it even inclines thee to have more compassion on our miseries. When our earthly friends are raised to any dignity, they seclude themselves from those whom they have left in a low estate, and will not condescend even to look at them. But it is not so with thy loving and noble heart. Where thou dost behold the greatest misery, there thou art most intent on giving relief. When invoked, thou dost immediately come to our aid, and even anticipate our supplications ; thou dost console us in our afflictions, dissipate all tempests, put down our enemies; in a word, thou dost never omit an opportunity of doing us good. Ever blessed be that divine hand which has united in thee so much majesty and so much tenderness, so much greatness and so much love! I always thank our Lord, and congratu late myself that I can regard thy happiness and mine, thy fate and mine as one. Oh consoler of the afflicted, console in his affliction one who re commends himself to thee. I am tortured with remorse for my many sins; I am uncertain wheth er I have repented of them as I ought to have done; I see how corrupt and imperfect are all my works. The devil is awaiting my death in order to accuse me. Divine justice violated must be satisfied. Oh my mother, what will become of 114 GLORIES OP MARY. If thou dost not aid me, I am lost. Answel me, wilt thou aid me? Oh merciful Virgin, con sole me; obtain for me strength to amend, and to &e faithful to God during what remains to me of life. And when I shall find myself in the last agony of death, oh Mary! my hope, do not aban don me; then more than ever assist me, and save me from despair at the sight of my sins, of which the devils will accuse me. Oh Lady, pardon my boldness; come, then, thyself to console me by thy presence. Grant me this favor which thou hast bestowed on so many; I also desire it. If my boldness is great, greater still is thy goodness, which seeks the most miserable to console them. In this, thy goodness, I trust. May it be to thy eternal glory that thou hast saved from hell a miserable wretch, and brought him to thy king dom, where I hope to console myself by being always at thy feet to thank, bless, and love thee throughout eternity. Oh Mary, I wait for thee, do not leave me then disconsolate. Come, come. Amen, amen. GLOEIES OF MARY. CHAPTER III. SPES NOSTRA SALVE. Hail, our hope. SECTION I. MARY IS THE HOPE OP ALL. MODERN heretics cannot endure that we should salute Mary in this manner by calling her our hope. Hail, our hope, spes nostra salve." They say that God alone is our hope, and that he who places his hope in a creature is accursed of God.* Mary, they exclaim, is a creature, and, as a creature, how can she be our hope ? Thus say the heretics, but notwithstanding this, the Church requires all the clergy, and all religious daily to raise their voices, and in the name of all the faithful, invoke and call Mary by the sweet name of our hope, the hope of all: "Hail, our hope!" In two ways, says the angelic St. Thomas, can we place our hope in a person: as the principal cause, and as the intermediate cause. Those * Maledictus homo qui confidit in homine. Jer. xvii. 31(5 GLORIES OP MABT-. who hope for some favor from the king, hope for it from the king as sovereign, and hope for it from his minister or favorite as intercessor. If the favor is granted, it comes in the first place from the king, but it comes through the medi um of his favorite; wherefore, he who asks a favor justly calls that intercessor his hope. The king of heaven, because he is infinite goodness, greatly desires to enrich us with his graces; but, because confidence is necessary on our part, in order to increase our confidence, he has given his own mother for our mother and advo cate, and has given her all power to aid us; and hence he wishes us to place in her all our hopes of salvation, and of every blessing. Those who place all their hope on creatures, without de pendence upon God, as sinners do, who to ob tain the friendship and favor of man, are willing to displease God, are certainly cursed by God, as Isaias says. But those who hope in Mary, as mother of God, powerful to obtain for them graces and life eternal, are blessed, and please the heart of God, who wishes to see that noble creature honored, who, more than all men and angels, loved and honored him in this world. Hence we justly call the Virgin our hope hoping, as Cardinal Bellarmine says, to obtain, by her intercession what we could not obtain by our prayers alone.* We pray to her, says St. Anselm, in order that the dignity of the inter* * D Beat. lib. ft cap, 8. GLORIES OF MARY. essor may supply our deficiencies.* Therefore, the saint adds, to supplicate the Virgin with such hope, is not to distrust the mercy of God, but to fear our own unworthiness.f With reason does the Church, then, apply to Mary the words of Ecclesiasticus, with which he salutes her: "Mother of holy hope;"J that moth er who inspires us not with the vain hope of the miserable and transitory advantages of this life, but with the holy hope of the immense and eter nal good of the blessed life to come. St. Eph- rem thus salutes the divine mother: "Hail, hope of the soul! hail, secure salvation of Christians! hail, helper of sinners! hail, defence of the faith ful, and salvation of the world !" St. Basil teaches us that, next to God, we have no other hope than Mary, and for this reason he calls her: After God our only hope, "Post Deum sola spes nostra;" and St. Ephrem, reflecting on the order of Providence in this life, by which God has or dained (as St. Bernard says, and we shall here after prove at length) that all those who are saved must be saved by means of Mary, says to her: Oh Lady, do not cease to receive and shelter us under the mantle of thy protection, since, after * Ut dignitas interceesoris suppleat Inopiam nostram. De Ezc. t Unde Virginem interpellare, non eet de divina misericordia dif- fidere, sed de propria indignitate formidare. Loc. cit. t Mater sanctse spei. Cap. xxiv. Aveanimae spes; ave Christianorum firma sains; ave peccatornm djutrbc; ave vallum fidelium; et mundi sains. De Laud. Viig. 118 GLORIES OF MARY. God, we have no hope but thee.* St. Thomas of Villanova says the same thing, calling her our only refuge, help, and protection.! St. Bernard assigns the reason for this by say ing: Behold, oh man, the design of God, a design arranged for our benefit, that he may be able to bestow upon us more abundantly his compassion; for, wishing to redeem the human race, he has placed the price of our redemption in the hands of Mary, that she may dispense it at her pleas- ure.J God ordered Moses to make a propitiatory of the purest gold, telling him that from it he would speak to him: "Thou shalt make a propi tiatory of the purest gold. Thence will I give orders, and will speak to thee." J A certain author explains this propitiatory to be Mary, through whom the Lord speaks to men, and dispenses to them pardon, graces, and f avors. And there fore St. Irenseus says that the divine Word, be fore incarnating himself in the womb of Mary, sent the archangel to obtain her consent, because he would have the world indebted to Mary for * Nobis non est alia quam a te flducia, O Virgo sincerissima; gub alls tuse pietatis protege et custodi BOS. De Laud. Virg. * Tu unicum nostrum, refugium subsidium, et asylum. Con 3, de Gone. Virg. t Intuere, homo, consilium Dei, consilium pietatis; redempturua humanum genus, universum prsettum contulit in Maria. Serin, de Nat. $ Facies et propitiatorium de auro mundissimo Inde prseci" piam et loquar ad te. Exod. c. xxv. Te uni versus mundus continet commune propitiatorium. Inde pientissimus Dominus loquitur ad cor; inde responsa dat benignita- tie et veniee; inde munera largitur; inde uobis omne bonum emanat. GLORIES OF MARY. the mystery of the incarnation.* Also the Idiot remarks, that every blessing, every help, every grace that men have received or will receive from God, to the end of the world, has come to them, and will come to them, through the inter cession and by means of Mary.f Rightly, then did the devout Blosius exclaim : Oh Mary, who art so amiable, and so grateful to him who loves thee, who will be so stupid and unhappy as not to love thee! In doubt and perplexity thou dost enlighten the minds of those who have recourse to thee in their troubles. Thou art the comfort of those who trust in thee, in time of dan ger. Thou dost help those who invoke thee. Thou art, continues Blosius, next to thy divine Son, the secure salvation of thy servants. Hail then, oh hope of the despairing. Hail helper of the destitute ! Oh Mary, thou art omnipotent, since thy Son would honor thee by immediately doing all that thou desirest.| St. Germanus, recognizing Mary to be the source of every blessing, and the deliverance from every evil, thus invokes her: Oh my Lady^ thou alone art m^ help, given me by God ; thou * Quid est quod sineMarisa consensu non perficitur incarnationis mysterium? quia nempe vult illara Deus omnium bonornm esse principium. Lib. 3, contr. Valent. t Per ipsam habet mundus, et habiturns est omne bonum. In Pref. Contempl. $ O Maria quis te non amet? Tu in dubiis es lumen, in mceroribus solatium, in periculis rcfugium. Tu post unigenitum tuum certa fidelium sains. Ave desperantium spes, ave destitutorum adjutrir. Cujua honori tantum tribuit Filius, ut quod vis mox flat. Cimeliarcb, Bmbol. 1, ad Mar. 120 GLORIES OF MARY. art the gu^le of my pilgrimage, the support of my weaKiiess, my riches in poverty, my deliver er from bondage, the hope of my salvation: graciously listen, I pray thee to my supplications, take compassion on my sighs, thou my queen, my refuge, my life, my help, my hope, my strength.* Justly, then, does St. Antoninus apply toMary that passage of wisdom: "Xow all good things came to me together with her." f Since Mary is the mother of God and the dispenser of all good, the world may truly say, and especially those in the world who are devoted to this queen, that, together with devotion to Mary, they have obtained every good thing. J Wherefore the Abbot of Celles said positively: He who has found Mary finds every good thing. He finds all graces and all virtues; since she by her powerful intercession obtains for him in abundance all that he needs to make him rich in divine grace. She gives us to know that she has with her all the riches of God, that is, the divine mercies, that she may dispense them for * Oh Domina mea, sola mihi ex Deo solatium, itineris mei directio, debilitatis meae poteiitiu, mendicitatis nieae divitiae, vulnerum me- erum medicina, dolorum meornm revelatio, vinculorum meorum solatio. salutis mese spes; exaudi orationes meas, miserere suspi. riorum meornm, Domina mea, refugium, vita,auxilium, spes et robur meum. In Encom. Deip. t Venerunt autem mihi omnia bona pariter cum ilia. Cap. vii. % Omnium bonorum mater est; et venerunt mihi omnia bona cum ilia, gcilicet virgine, potest dicere mundus. Anton. Part. I tit. | Invanta Maria, invenitur omne bonum. GLORIES OF MARY. the benefit of those who love her. "With me are riches and glory, that I may enrich them that love me."* Hence St. Bonaventure says: "We should all keep our eyes fixed on the hands of Mary, that through her we may receive the blessings we desire, f how many of the proud have found hu mility through devotion to Mary ; how many of the violent, meekness ; how many blind, the light ; how many despairing, confidence ; how many lost, salvation ! And precisely this she herself predicted when she pronounced in the house of Elizabeth that sublime canticle : "Be hold, from henceforth all generations shall call me blessed. "J Which words St. Bernard re peats, and says : All nations will call thee bless ed, for to all nations thou hast given life and glory ; in thee sinners find pardon, and the just find perseverance in divine grace. Whence the devout Lanspergius represents the Lord thus speaking to the world : Venerate my mother with especial veneration. Oh men, he says, poor children of Adam, who live in the midst of so many enemies and so much misery, strive to * Mecum sunt divitiae et opes superbte . nt ditem dllignte me. Prov. viii. t Oculi omnium nostrum ad manus Marise semper debent resplcri, ut per manus ejus aliquid boni accipiamus. In Spec. $ Ecce enim ex hoc beatam me dicent omnes generationes. Luc. Ex hoc beatam te dicent omnes generationes,quse omnfbn* gn- erationibus vitam et gloriam genuisti. In te peccatores veniam, jua* fratiam inveniunt in teternum. Serai. 3, in Peotec. 122 GLORIES OF MARY. honor with particular affection my mother anfl yours. I have given her to the world as an ex> ample of purity, a refuge and asylum -for the afflicted.* That is, I have given Mary to the world for your example, that from her you may learn to live as you ought ; and for your refuge, that you may have recourse to her, In your tribulations. This my child, says God, I have created such that no one can fear her, or be unwill ing to have recourse to her, for I have created her with so benign and compassionate a nature, that she will not despise any who seek her pro tection, and she will deny no favor to any who ask it. She spreads the mantle of her com passion over all, and never permits any one to go from her feet unconsoled. May the great goodness of our God, then, be ever blessed, who has given us this great mother and advocate, so loving and tender. Oh ! how tender are the sentiments of confi dence which filled the heart of the most loving St. Bonaventure for his dear Redeemer Jesus, and for our loving intercessor Mary ! Let the Lord chastise me as much as seemeth to him good, I know that he will not refuse him self to those who love him and who seek him with an upright heart. I will embrace him with * Matrem meam veneratione prcecipua venerare; ego enim mundo dedi in puritalis exemplum, in prsesidium tutissimum, ut sit tribula- tis asylum, quam nemo formidet; nemo ad earn accedere trepidet. Propterea namque adeo feci earn mitem, adeo misericordem ut nem- inem aspernat, null! se neget; omnibus pietatis sinum apertum tnat, nernmem a se redire trietem siuaL Lib. Min. GLORIES OF MARY. my love, and I will not let him go till he has blessed me, and he will not depart without me. If I can do nothing else, at least I will hide my self in his wounds ; there I will remain, and out of himself he shall not be able to find me.* Finally, he adds, if my Redeemer, for my sins, drives me from his feet, I will cast myself at the feet of his mother Mary, and, prostrate there, I will not depart until she has obtained my pardon; for this mother of mercy has never failed to take pity on misery and console the wretched who seek her aid ; and therefore, if not from obliga tion, at least from compassion, she will not fail to induce her Son to pardon me.f Look upon us, then, we will conclude with the words of Euthymius, look upon us, then, with thine eyes of compassion, oh our most mer ciful mother, for we are thy servants, and in thee we have placed all our hope.f EXAMPLE. It is related in the Fourth Part of the Treas ure of the Rosary, miracle eighty-fifth,that a gen tleman who was most devoted to the divine * Quantumcumque me Deus praesciverat, scio quod seipsum negare non potest. Eum amplexabor, et si mihi non benedixerit, earn non demitiam; et sine me recedere non valebit. In cavernis vulnerum snorum me abscondam, ibique extra ee me invenire non poterit. t Ad matris BUSS pedes provulutus stabo, et mihi veniam impetret; ipsa enim non misereri ignorat; et miseris non satisfacere nunquam scivit. Ideoque ex compassione mihi ad indulgentiam Filium in- clinabit. P. 3, Stim. Div. $ Respice, O mater misericordiosiesima, respico servos tuos, in te nim omnem epem nostram collocavimus. Orat de Deip. 124 GLORIES OF MARY. mother, had set apart in his palace an oratory where, before a beautiful statue of Mary, he was accustomed often to remain praying, not only by day, but also by night, interrupting his rest to go and honor his beloved Lady; but his wife, for he was married, though she was a very devout person, observing that her husband in the deepest silence of the night left his bed, and going from his apartment did not return for a long time, became jealous, and was suspici ous of evil; wherefore, one day, to free herself from this thorn which tormented her, she vent ured to ask him if he ever loved any other wonr an but herself. Smiling, he answered her: "I as sure you that I love the most amiable lady in the world; to her I have given my whole heart and rather would I die than cease to love her; if you knew her, you would say that I ought to love her more than I do." He meant the most holy Virgin whom he loved so tenderly. But his wife, conceiving a greater suspicion than be fore, in order to ascertain the truth better, inter rogated him anew, and asked him if he arose from his bed and left the room every night to meet that lady. The gentleman, who did not perceive the great trouble of his wife, answered "Yes." The wife was completely deceived, and, blinded by passion, one night when her husband accord ing to his custom, had left the chamber, seized a.knife in despair, cut her throat, and very soon died. Her husband having finished his devo- tioni, returned to his apartment, but. on going GLORIES OF MARY. to bed, found it wet. He called his wife; she did not answer: he tried to arouse her; she was immovable. At length he took a light, found the bed full of blood, and his wife dead, with her throat cut. Then he perceived that she had destroyed herself through jealousy. What does he do? He locks the door of his apartment, re turns to the chapel, prostrates himself before the most blessed Virgin, and shedding a tor rent of tears, said to her: "Oh my mother, be hold my affliction: if thou dost not console me, to whom shall I go ? Remember I am so unfor tunate as to see my wife dead and lost because I have come hither to pay thee honor, oh my moth er, who dost help us in all our troubles, help me now." How surely does every one obtain what he wishes if he supplicates with confidence this mother of mercy! No sooner did he offer this prayer than he heard a servant-maid calling him: "My lord, come to your apartment, for your lady calls you." The gentleman could hardly believe these words for joy. Return, he said to the servant, and see if she really calls me. She re turned, entreating him to go quickly, for her mistress was waiting for him. He went, open- ed the door, and found his wife living; she threw herself at his feet in tears and begged him to pardon her, saying : "Oh, my husband, the mother of God, through thy prayer, has deliv ered me from hell." Weeping for joy, they went to their oratory to thank the blessed Vir gin. The next day the husband made a feast 126 GLORIES OF MARY. for all their relations, to whom the wife herself related the facts, at the same time showing the marks of the wound, and all were more deeply inflamed with the love of the divine mother. PRAYER. Oh mother of holy love, oh our life, our ref uge, and our hope, thou knowest that thy Son Jesus Christ, not content with making himself our perpetual intercessor with the eternal Fath er, would have thee also engaged in obtaining for us, by thy prayers, the divine mercy. He has ordained that thy prayers should aid in our salvation,and has given such power to them that they obtain whatever they ask; I, a miserable sinner, turn to thee then, oh hope of the wretch ed. I hope, oh Lady, through the merits of Jesus Christ and thy intercession to secure my salvation. In these I trust; and so entirely do I trust in thee, that if my eternal salvation were in my own hands, I would wish to place it in thine ; for in thy mercy and protection I would trust far more than in my own works. My mother and my hope, do not abandon me, as I deserve. Behold my misery, pity me, help me, save me. I confess that I have often, by my sins, shut out the light and aid which thou hast obtained for me from the Lord. But thy compassion for the wretched and thy power with God are far greater than the number and malignity of my sins* It is known GLORIES OF MARY. in heaven and on earth that he who is protect ed by thee will certainly not perish. Let all forget me, but do not thou forget me, oh moth er of the omnipotent God. Say unto God that I am thy servant, tell him that I am defended by thee, and I shall be saved. Oh Mary, I trust in thee: in this hope I live, and in this hope I wish to die, repeating always: "Jesus is my only hope, and after Jesus, Mary."* SECTION II. MARY THE HOPE OF SINNERS. AFTER God had created the earth he created two lights, the greater and the less : the sun to give light by day, and the moon to give light by night.f The sun, says Cardinal Hugo, was the type of Jesus Christ, in whose light the just re joice who live in the daylight of divine grace ; but the moon was the type of Mary, by whom sinners are enlightened, who are living in the night of sin. J Mary, then, being the moon, so propitious to miserable sinners, if any unhappy person, says Innocent III. finds that he has fall en into this night of sin, what must he do ? Since he has lost the light of the sun, by loosing divine grace, let him turn to the moon, let him * Unica spes mea Jesus, et post Jesum Virgo Maria. i Fecitque Dens duo luminaria magna; luminare majus ut praeeaaol diei, luminare minus ut prseesset nocti. $ Luminare majus Christ us, qnl preeest justi*; lumlnaro oteMfc, &8t Maria, qu prteest peccatoribu& 128 GLORIES OF MAKY. pray to Mary, and she will give him light to know the misery of his condition, and strength to come forth from it.* St. Methodius says that by the prayers of Mary innumerable sinners are continually converted.! One of the titles by which the holy Church ttaches us to invoke the divine mother, and ifcich most encourages poor sinners, is the title of "Refuge of Sinners," with which we invoke her in the Litanies. There were anciently, in Judea, cities of refuge ; and criminals, who sought protection in them, were free from the penalty of their offences. Now, there are not so many cities of refuge, but instead of these there is one only, Mary ; of whom it was epoken : Glorious things are said of thee, oh city of God Gloriosa dieta sunt de te civitas Dei. J But with this difference, that not all criminals could find refuge in those ancient cities, nor for all sorts of crime ; but under the mantle of Mary all offenders may find protection, what ever crimes they have committed. It is suffi cient for any one to have recourse to her for protection. "I am the city of refuge for all those who flee to me," as St. John of Damascus says, speaking in her name. It is enough that we have recourse to her. * Qui jacet in nocte culpse, respiciat lunam, deprecetur Mariano* germ. 2, de Ass. t Marias virtute et precibus pene inimmerae peccatorunt conver- eiones fiunt. * Psal. Ixxxvi. Ego civitas refugii omnium ad me confugientium. d Dorm. GLORIES OP MARY. He who has been so happy as to enter this city need not speak in order to secure his safety. "Assemble yourselves and let us enter into the fenced city, and let us be silent there."* This fenced city, as the blessed Albertus Magnus ex plains it, is the holy Virgin, whose defence is grace and glory. "Let us be silent there," ac cording to the gloss: "since we may not dare t:> supplicate the Lord for pardon, it is enough that we enter into the city and are silent, for then Mary will speak and will pray for us. "f Whence a devout writer exhorts all sinners to seek shelter under the mantle of Mary, saying : Fly, oh Adam, oh Eve, and ye their children, who have offended God ; fly and take refuge in the bosom of this good mother. Do you not know that she is the only city of refuge, and the only hope of sinners ?| As St. Augustine has called her, The only hope of sinners : "ITnica spes peccatorum. Hence St. Ephrem says: Thou art the only advocate of sinners, and of those who are depriv ed of every help; and he thus salutes her: Hail! refuge and retreat of sinners, to whom alone they can flee with confidence.! And this is * Convenite celeriter et ingrediamur civitatem munitam, et Bile- amus ibi. Jerem. viii. t Et eileamus ibi. Qtiia non audemus deprecari Dominum quern offendimus, ipsa, deprecetur et roget. J Fugite O Adam, O Eva, fugite eorum liberi intra sinum matris Mariae. Ipea est civitas refugii, spes Ulrica peccatorum. Fernan dez, in c. iv. Gen. Serm. 18, de Sanct. 1 1 Ave peccatorum refugium et hospitium: adquam nimirum ca- tagere peasant peccatores. Land. Virg. 130 GLOKIES OP MARY. what David intended to express, says a certain author, when he said:" He hath protected me in the secret place of his tabernacle."* And what is this tabernacle, if not Mary? As St. German- us calls her, a tabernacle made by God, in which none but God has entered, in order to complete the great mysteries of human redemption.! On this subject the great Father St. Basil says: The Lord has given us Mary as a public hospital where all the infirm are poor, and destitute of every other help, may assemble: "Aperuit nobis Deua publicum valetudinarium." Now, in hospitals established expressly for the reception of the poor, I would ask, who have the first claim to be received, if not the poorest and most infirm? Wherefore, let him who finds himself not mis erable, because most destitute of merit, and most afflicted by the maladies of the soul, name ly, sins, say to Mary: Oh Lady, thou art the refuge to the infirm; do not reject me, for, because I am the poorest and most infirm of all, I have the greater claim upon thee to receive me. Let us say with St. Thomas of Villanova: Oh Mary, we poor sinners know no refuge but thee. Thou art our only hope; to thee we intrust our salvation. Thou art the only advocate with Jesus Christ; to to thee we all have recourse.! * Protexit me in abscondito tabernaculi sui. Psal. xxvt. t Tabernaculum a Deo fabricatum, in quo solus Deus ingressut eat sacris mysteriis operaturus in te pro salute omnium hominum. $ Nescimus aliud refugium nisi te. Tu sola es nnica spes nostra to. qua confidimus. Tu sola patrona nostra, ad quam omns aspici Bras. Serra. de Nat B. Y-. 0LOXIXS OF MARY. In the Revelations of St. Bridget, Mary is called the star going before the sun : **6idug vadens ante solem."* By which we are to un derstand, that when devotion to the divine mother first dawns in a sinful soul, it is a certain sign that God will soon come to enrich her with his grace. The glorious St. Bonaventure, in order to revive in the hearts of sinners confi dence in the protection of Mary, represents to us the sea in a tempest, in which sinners who have fallen from the bark of divine grace, toss ed about by remorse of conscience, and by the fear of divine justice, without light and with out a guide, have almost lost the breath of hope, and are nearly sinking in despair ; at this criti cal moment the saint, pointing to Mary, who is commonly called "The star of the sea," raises his voice and exclaims : Oh poor, lost sinners, do not despair, lift your eyes to that beautiful star, take courage and trust, for she will guide you out of the tempest, and bring you to the port of safety, f St. Bernard has said the same thing : If you would not be overwhelmed in the tempest, turn to this star, and call Mary to thy aid. J The devout Blosius also says that she is the only ref uge for those who have offended God : the * Rev. entr. t Respirate ad illam perditi peccatores, et perducet vos ad portaafc In Psal. viii. $ Si non vi obrui procellie, resplce stellam, roca Ifariam. Miss. 132 GLORIES OP MARY. asylum of all those who are tempted and afflict, ed.* This mother of mercy is all kindness and all sweetness, not only with the just, but also with sinners and those who are in despair; so that when she beholds them turning towards her, and sees that they are with sincerity seek ing her help, she at once welcomes them, aids them, and obtains their pardon from her Son,f She neglects none, however unworthy they may be, and refuses to none her protection; she con soles all; and no sooner do they call upon her, than she hastens to their help. J With her gen tleness she often wins their devotion, and raises those pinners who are most averse to God, and who are the most deeply plunged in the lethargy of their vices that she may dispose them to re ceive divine grace, and at last render them selves worthy of eternal glory. God has creat ed this his beloved daughter with a disposition so kind and compassionate, that no one can hesi tate to have recourse to her intercession. | The devout writer concludes with saying: It is not possible that any one can be lost, who with ex- * Ipsa peccantium singulare refugium; ipsa omnium quos tentatio urget, aut calamitas, aut persecutio, tutissimum asylum. t Tota mitisest et suavis,non solum justis, verumetiam pcccator^ bus, et deeperatis. Quo?, ut ad se ex corde clamare conspexerit, etatim adjuvat, suscipit et Judici reconciliat. \ Nullum aspernens, nulli se negat; omnes consolatur, et tenuiter hivocata, prsesto adest. Sua bonitate esepe eos, qui Deo minus afficiuntur ad sui cultum blande allicit; potenterqne excitat, ut per hnjusmodi studium pr J>arentur ad gratiam, et tandem apti reddantur regno ccelorum. I Talia a Deo facta eat, at nemo ad earn accedes trepidet. GLORIES OF MARY. actness and humility practises devotion to this divine mother.* She is called a plane-tree: As a plane-tree was I exalted: Quasi platauus exaltata sum."f Sin- ners may understand by this, that as the plane- tree gives a shelter to travellers, where they may take refuge from the heat of the sun, thus Mary, when she sees the anger of divine justice kin dled against them, invites them to resort to the shelter of her protection. St. Bonaventure re marks that Isaias, in his day lamented, aud said, " Behold, thou art angry and we have sin ned there is none that riseth up and tak- eth holdof thee;"J because Mary was not yet bora into the woiid. But now, if God is offen ded with any sinner, and Mary undertakes to protect him, she restrains the Sou from punish ing him, and saves him. J Also, continues St. Bonaventure, no one can be found more fit than Mary to place her hand upon the sword of divine justice, that it may not descend upon the head of the sinner.!" Richard of St. Laurence ex presses the same thought, when he says: God lamented, before the birth of Mary, that there was no one to restrain him from punishing * Fieri non potest, ut pereat, qui Marias sedulus et humUis cultor extiterit. In can. Vit. Spir. cap. t Eccli. xxiv. t Ecce tu iratus es, et peccavimus .... non est qui consurgat. l teneat te. Isa. Ixiv. Ante Mariam non fuit qui sic Deum detinere auderet I Detinet Filium ne peccatoribus percntiat. \ Nemo tarn idoneus, qui gladio Dommi^manus objiciatt 134 GLORIES 07 HAST. the sinner; but Mary being born, she appeases him.* St. Basil encourages sinners with the same thought, and says: Oh sinner, be not timid, but in all thy necessities flee to Mary, invoke her aid, and thou wilt always find her ready to assist thee, for it is the divine will that she should aid all men in all their necessities.! This mother of mercy has such a desire to save the most abandoned sinners, that she even goes to seek them ; and if they have recourse to her, she will surely find a method of rendering them dear to God. Isaac baing desirous to eat the flesh of some venison, promised to give his benediction in ex change for it to Esau; but Rebecca wishing that her other son Jacob should receive this ben ediction, ordered him to bring her two kids, for she would prepare the food that Isaac loved. **Go thy way to the flock, bring me two kids." J St. Antoninus says that Rebecca was the type of Mary, who says to the angels, Bring me sin ners (who are typified by the kids), that I may prepare them in such a manner (by obtaining for them sorrow and good resolutions) as to ren der them dear and acceptable to my Lord. The Abbot Francone, pursuing the same thought, * Querebatur Dominus ante Marlam: Non est qul consurgat, et teneat me. Ezech. xxii. Donee Inventa est Maria, quse tenuit cum, ionec emolliret. De Laud. Virg. t Ne diffidas, peccator, sed in cunctis Mariam sequere et Invoca, Qu&m volutt Deus in cunctis eubvenire. De Annunc. Virg. $ Pcrgene ad gregem, after mlhi duos tuedos. Gen. xxrii 2. | Part 4, tit. GLORIES 07 MARY. fays, that Mary so well understands Low to pre pare these kids, that they not only equal, but sometimes even surpass the flavor of venison.* The blessed Virgin herself revealed to St. Bridget, that no sinner in the world is so great an enemy to God, that if he has recourse to her and invokes her aid, does not return to God and is not restored to his favor, f And the same St. Bridget heard one day Jesus Christ saying to his mother, that she could obtain the di vine favor even for Lucifer, if he would humble himself so far as to ask her help. J That proud spirit would never stoop to implore the protec tion of Mary, but if such a thing could happen, Mary would take pity upon him, and the power of her prayers would obtain from God his par don and salvation. But what cannot happen to the devil may well happen to sinners who seek the help of this mother of mercy. Noe s ark also prefigured Mary; because as in that all the animal creation found refuge, so un der the mantle of Mary all sinners find protec tion, who have made themselves like the brutes by their vices and sensuality. With this differ ence, however, says a certain author: The brutes entered into the ark and remained brutes * Vere sapiens mulier, quse novit sic htedos condire, ut gratiam cervorum cosequent, aut etiam superent. Tom. 3, de Grat. t Nullus ita abjectus a Deo, qui si me invocaverit, non raveriatur adDeum. $ Etiam diabolo misericordiam ezbiberes si humilitei Ber. 1?6 6IXSES OF MJLKT. etiH;thewolf remained a wolf, the tiger a ti ger* Bnt nnder the mantle of Mary the wolf becomes a lamb, the tiger a dove. St Gertrude once saw Mary with her mantle outspread, and nnder it wild beasts of various kinds, leopards, lions, and bears; and the Virgin not only did not drive them from her but with her hand kindlv received them and caressed The saint understood that these wild beasts were misfriMa sinners who when they take refuge with Mary are received by her with sweetness and love, f Jusdy, then, did St. Bernard say to the Vir gin: Ok Lady, thou dost abhor no sinner, how- erer abandoned mud vile he may be, when he udeseendio extend thy kind hand to draw UK from the depths of despair. ^ amiable Mary, who made thee so merciful and kind towards ihe most misoable sinners. Ob, wretched are those who do not love thee, and who, having it in their power to seek help of ftoc, do not trust in thee! He who does not implore the aid of Mary is lost: but who km erer been lost that had recourse to her? It is related in Sdiptnie that Boon permitted GLORIES OF JCABT. the woman named Ruth to glean the ears that the reapers dropped and left behind them: " Colligebat si>icas post terga metentium." * St. Bonaventnre adds, that as Ruth found fa vor in the eyes of Booz. so Mary has found fa vor in the eyes of the Lord, and is permitted to glean after the reapers, f The reapers are the apo 1 - tolic laborers, missionaries, preachers, and con fessors, who toil through the day to gather and win souls to God. But there are some rebellion* and obdurate souls who are left behind even by these reapers, and it is granted to Mary alone by her powerful intercession to save these abandon ed ears. But unhappy are those who do not yield themselves to this sweet Lady! for they will be entirely lost and accursed! Blessed, on the other hand, are those who have recourse to this good mother! There is no sinner in the world, says the devout Blosius, so lost and sunk in sin, that Mary would abhor him and reject him. Ah, if such would seek her aid, this good moth er could and wouM reconcile them to her Son, and obtain for tuem pardon. "With reason, then, oh my sweetest queen, does St. John of Damascus salute thee and call BathiLS. tBnth in ocnfis ltM,WMli inocnHs 138 GLORIES OF MARY. thee: "The hope of the despairing."* Justly does St. Laurence Justinian name thee : "The hope of evil-doers."f St. Augustine : "The only ref uge of sinners." J St. Ephrem : "The secure haven for the shipwrecked. " The same saint calls thee even by another appellation : "The pro tectress of the condemned."! Finally, St. Ber nard, with reason, exhorts the desperate not to despair ; whence, full of joy and tenderness tow ards this his most dear mother, he asks her lovingly : Oh Lady, who would not trust in thee, if thou dost thus relieve even the despairing? I do not doubt in the least, he adds, that if we always applied to thee we should obtain what we wish. In thee, then, let the despairing hope. If St. Antoninus relates that a sinner finding himself in disgrace before God, imagin ed himself standing before the tribunal of Jesus Christ : the devil was accusing him and Mary defending him. The enemy presented against this poor criminal the catalogue of his offences, which, placed in the balance of divine justice far outweighed his good works ; but what then did his great advocate do ? She extended her kind hand and placed it in the other scale; it de scended in favor of her suppliant, and thus it * Salve Bpes desperatorum. t Spcs delinquentium. P. P. cap. $ Unica spes peccatorum. Naufragorum portus tutissimus. I Protectrix damnatorum. T Quis non sperabit in te, quse etiam adjuvas desperate* t Nott dubito, quod ei ad te venerimus; habebimua quod volemua. In tt tigo iptret qui desperat. Sup. Salv. Beg. GLORIES OF MARY. was given him to understand, that she would ob tain his pardon if he would change his life; and, indeed, after that vision he was converted and changed his life. EXAMPLE. The blessed John Erolto, who, through hu mility, called himself the disciple, relates,* that there was once a married man who lived in dis grace in the sight of God. His wife, a virtuous woman, not being able to induce him to abandon his vicious courses, entreated him that at least, while he was in so miserable a condi tion, he would offer this devotion to the mother of God, namely, to say a "Hail Mary" every time he passed before her altar. He according ly began to practise this devotion. One night, when he was about to commit a sin, he saw a light, and, on closer observation, perceived that it was a lamp burning before a holy image of the blessed Virgin, who held the infant Jesus in her arms. He said a "Hail Mary," as usual ; but what did he see ? He saw the infant cover ed with wounds, and fresh blood flowing from them. Both terrified and moved in his feelings, he remembered that he himself too had wound ed his Redeemer by his sins, and began to weep, but he observed that the child turned away from him. In deep confusion, he had recourse to the most holy Virgin, saying : "Mother of mercy, thy Son rejects me ; I can find no adro- 140 GLORIES OF MARY., eate more kind and more powerful than thou, \vho art his mother ; my queen, aid me, and pray to him in my behalf." The divine mother an swered him from that image : "You sinners call me mother of mercy, but yet you do not cease t.> make me mother of misery, renewing the pas sion of my Son, and my dolors." But because Mary never sends away disconsolate those who cast themselves at her feet, she began to entreat her Son that he would pardon that miserable sinner. Jesus continued to show himself un willing to grant such a pardon, but the holy Virgin, placing the infant in the niche, prostrat ed herself before him, saying : "My Son, I will not leave thy feet until thou hast pardoned this sinner." "My Mother," answered Jesus, "I can deny thee nothing ; dost thou wish for his pardon ? for love of thee I will pardon him. Let him come and kiss my wounds." The sin ner approached, weeping bitterly, and as he kissed the wounds of the infant, they were healed. Then Jesus embraced him as a sign of pardon. He changed his conduct, led a holy life, and was ever full of love to the blessed Virgin, who had obtained for him so great a favor. PRAYER. I venerate, oh most pure Virgin Mary, thy most sacred heart, which was the delight and repose of God ; a heart filled with humility, purity, and divine love. I, an unhappy sinner, GLORIES OF MARY. come to thee with a heart filled with unclean- ness and wounds. Oh mother of mercy, do not on this account despise me, but let it excite thee to a greater compassion, and come to my help. Do not look for virtue or merits in me before thou grantest me thy aid ; I am lost, and only merit hell. Look at nothing, I pray thee, but the confidence I have in thee, and the desire I cherish of amending my life. Look at what Jesus has done and suffered for me, and then abandon me if thou canst. I offer to thee all the afflictions of his life, the cold that he suffered in the stable, his journey to Egypt, the blood that he shed, his poverty, toil, sweat, and sad ness, the death he endured in thy presence, for love of me ; and, for the love of Jesus, promise to save me. Ah, my mother, I will not and I cannot fear that thou wilt cast me from thee, when I flee to thee and implore thy help. To fear this, would be unjust to thy mercy, which seeks the miserable to relieve them. Oh Lady, do not refuse thy compassion to him to whom Jesus has not refused his blood ; but the merits of this blood will not be applied to me, if thou dost not recommend me to God, From thee I hope salvation. I do not ask of thee riches, honors, or the other goods of earth ; I only a&k of thee the grace of God, love for thy Son, the fulfilment of his will, and paradise, where I may love him eternally. Is it possible that thou wilt not hear me ? No, already thou dost hear me, as I hope ; already thou art praying for me, al 142 GLORIES OF MARY. ready thou art procuring me the favors I ask, al ready thou art receiving me under thy protection. My mother, do not leave me ; continue, con tinue to pray for me, until thou seest me safe in heaven at thy feet, to bless and thank thee through all eternity. Amen. CHAPTER IV. AD TE CLAMAMTJS EXULES FILII HEV-ffi. To thee do we cry, poor banished children of Ev. SECTION I. HOW BEADY MARY IS TO SUCCOR THOSE WHO CALL UPON HER. WE poor children of the unhappy Eve, guilty before God of her sin, and condemned to the same punishment, go wandering through this valley of tears, exiles from our country, weep ing and afflicted by innumerable pains of body and soul! But blessed is he who in the midst of so many miseries turns to the consoler of the world, to the refuge of the unhappy, to the great mother of God, and devoutly invokes her and supplicates her! "Blessed is the man that heareth me, and that watcheth daily at my gates."* Blessed, says Mary, is he who listens to my counsels, and incessantly watches at the * Beatns homo, qui audit me, et rigilat ad fora meat qootidia! Pro? rb viii 84 GLORIES OF MARY. door of my mercy, invoking my help and inter cession! The holy Church instructs us her chil dren with how great attention and confidence we should have continually recourse to this our lov ing protectress; ordaining special devotions to her, that during the year many festivals should be celebrated in her honor; that one day of the week should be especially consecrated to her; that every day, in the divine office, all ecclesi astics and members of religious orders should in voke her in behalf of the whole Christian people, and that three times a day all the faithful, at the sound of the bell, should salute her. This will suffice to show how , in all seasons of public calamity, the holy Church always directs her children to have recourse to the divine mother with novenas, prayers, processions, visits to her churches and altars. This, Mary herself wishes us to do, namely, always to invoke and suppli cate her, not to ask our homage and praise, which are too poor in comparison with her merit, but that our confidence and devotion to her thus in creasing, she may aid and console us more. She seeks such as approach her devoutly and rever ently, says St. Bonaventure; these she cherishes., loves, and adopts as her children.* The same St. Bonaventure says, that Mary was prefigured by Ruth, whose name, being in terpreted, signifies seeing , hastening /f for Mary, * Ipea tales quserit qui ad earn devote et reverenter accedant; hod enim diligit, hos nutrit, hos in filios suscipit. P. 3, Stim. Div. t Video* et feettaana. In Spec. 144 GLORIES OF MARY. seeing our miseries,~hastens to aid us by her com passion.* < To which Novarino adds, that Mary is so desirous to do us good, that she can bear no delay; and not being a miserly keeper of her favors, but the mother of mercy, she cannot re strain herself from dispensing, as soon as possible among her servants, the treasures of her liberal ity, t Oh, how ready is this good mother to aid him who invokes her! "Thy two breasts are like two young roes." J Richard of St. Laurence, ex plaining this passage, says that the breasts of Mary readily, like the roe s, give the milk of mercy to those who ask it. The same author assures us that the mercy of Mary is bestowed on all who ask it, though they offer no prayer but a "Hail Mary." Hence, Novarino affirms, that the blessed Virgin not only hastens, but flies to aid those who have recourse to her. She, says this author, in exercising mercy, can not but resemble God; for, as the Lord hastens to succor those who ask help from him, being very faithful to observe the promise which he has made to us Ask, and you shall receive] so Mary, when she is invoked, immediately * Videns enim noetrara miseriam, eetet f estinans ad impendendam suam misericordiam. t Nescit nectere naoras benefaciendi cupida, nee gratiarum avara cuetos est; tardare nescit molimina misericordiae mater benefi- centiae suse thesauros in suos effusura. Nov. Umbr. Virg. J Duo ubera tua sicut duo hinnulli caprese. Cant. Compressions levissima angelicas ealutationis larga etillabunt Btillicidiae. 8 Petite .et accipietis., GLORIES OF MARY. hastens to help those who call upon her.* And by this is explained who was the woman of the Apocalypse, with two wings of a great eagle, that she might fly into the desert.f Ribeira ex plains these two wings to signify the love with which Mary always hastens to God. J But the blessed Amadeus says, remarking on this pas sage, that the wings of an eagle signify the velocity with which Mary, surpassing in swift ness the seraphs, always comes to the help of her children. We read in the Gospel of St. Luke, that when Mary went to visit St. Elizabeth, and be stow blessings on all her family, she was not slow, but travelled that whole journey with haste. || But we do not read that it was so on her return. For the same reason, it is said in the sacred Canticles, that the hands of Mary are turned. ^F For, as Richard of St. Laurence explains it, The art of turning is easier and quick er than other arts, so Mary is more ready than any other of the saints to aid her suppli ants.** She has the greatest desire to console all, * Alls utitur Dens; nt suis opitnletur, statim advolat; alas sumit et Virgo, in nostri auxilium advolatura. Nov. c. 10, Excurs. t Et datse sunt mulieri alae duse aquilae magnse ut volaret in de- eertum. Apoc. xii. $ Pennas habet aquilse, quia amore Dei volat. Motu celerrimo seraphin alas excedens, ubique snis ut mater oc- currit. Horn. 8, de Land. Virg. I Exurgens Maria abiit in montana cum festinatione. Luc. 1 Manns iilius tornatiles. Cant. ** Sicut ars tornandi promptior est aliis artibus, sic Maria ad benefaciendum promptior est aliis sanctis. De Laud. Virg. 146 GLORIES OP KABT. and she scarcely hears herself invoked before she graciously receives the petition and comes to our aid.* Justly, then, St. Bonaventurc calls Mary, The salvation of those who invoke her; "O salus te invocantium!" signifying, that to be saved it is sufficient to appeal to this di vine mother, who, according to Richard of St. Laurence, is always ready to aid those who pray to her.f For, as St. Bernardine de Bustis says; This great Lady is more desirous to con fer favors upon us than we are to receive them. J Neither should the multitude of our sins di minish our confidence that we shall be graciously heard by Mary, if we cast ourselves at her feet. She is the mother of mercy, and there would be no occasion for mercy, if there were no wretch edness to be relieved Therefore, as a good mother does not hesitate to apply a remedy to her child, however loathsome its disease, although the cure may be troublesome and disgust ing; thus our good mother does not abandon us, when we recur to her however great may be the filth of our sins, which she comes to cure. This sentiment is taken from Richard of St. Lau rence. And Mary intended to signify the same * Omnee consolatur, et tenuiter invocata presto adest. Blosiua in Cant. Vit. Spir. t Inveniens semper paratam auxiliari. $ Plus vult ilia facere tibi bonum, quam tu accipere concupiscai. Mar. 1, Serm. 5, de Norn. Mar. { Non enim mater haec dedignaturpeccatoremsicut nee bona mater filium Bcabiosum. Quia propter hoc factam ee recolit misericordia genitricem. Ubi enim non est mieeria, misericordia non habet locum, Oo Laud, Virg. lib. GLORIES OF HART. when she appeared to St. Gertrude, spreading her mantle to receive all who hadreccnrse to her: at the Bame time it was given the So nt to under stand, that the angels are waiting to defend the devout suppliants of Mary from the assaults of hell* So great is the love and pity which this good mother has for us, that she does not wait for our prayers before giving us her aid. "She pre- venteth them that covet her, so that she first fihoweth herself unto them."f These words of wisdom St. Anselm applies to Mary,and says that she anticipates those who desire her protection. By this we are to understand, that she obtains many graces from God for us before we ask them from her. Therefore Richard of St. Victor says: Mary is called the moon: Pulchra utlunajj net only because she hastens as the moon to shine on those who seek her light, but because ghe so earnestly desires our welfare that in our necessities she anticipates our prayers, and in her compassion she is more prompt to help us than we are to have recourse to her. J For, adds the same Richard, the breast of Mary is so full of pity that she scarcely knows our miseries before she offers us the milk of her mercy, neither can this gracious queen perceive * Eev. lib. f Prieoccupat, qui se concuplscunt, at illis ee prius ostendat. $ In Cant. S Velocitate praestat. | Velocius occurrit ejus pietas, quam Invocatur, et onun anticipat. LOG. cit. 148 GLORIES OP MAET. the necessities of any soul without relieving it.* And truly, Mary manifested to us while she was on earth, in the nuptials of Cana,f her great compassion for our sufferings, which prompts her to relieve them before we pray to her. This kind mother saw the trouble of that pair who were mortified to find that their wine had failed at the wedding banquet; and without being re quested, moved only by her compassionate heart, which cannot look upon the afflictions of others without pity, prayed her Son, to console them by merely mentioning to him the necessi ties of the family: They have no wine: J "Vi- num non habent." After which, her Son, to comfort that family, and still more to satisfy the compassionate heart of his mother, perform ed, as she desired, the well-known miracle of changing the water contained in vases into wine. Kovarino here remarks, tli at if Mary, though un asked, is so ready to aid us in our necessities, how mucli more so will she be when we invoke her and implore her aid! If any one doubts that he shall be assisted by Mary when he has recourse to her, let him listen to the words of Innocent III.: Who has everinvo- yoked this sweet Lady, and has not been heard by * Adeo replentur uberatua misericordia, ut alterius miserise notiti* tacta, lac fundant niisericordiae. Nee possis miserias scire, et non ubvenire. In Cant. t Luc. % Joan. Si tarn prompta ad auxilium currit non quaesita, quid qusesita pr9titura eat. GLORIES OP MARY. her?* Who, oh holy Virgin, exclaims the blessed Eutychian, has ever sought thy powerful protection, which can relieve the most miser* able and rescue the most degraded, and has been abandoned by thee? No, this has never hap pened, and never will happen. f Let him be si lent concerning thy mercy, oh blessed Virgin, whose necessities have been neglected by thee after he has implored thy aid.J Sooner will heaven and earth be destroyed, says the devout Blosius, than Mary fail to aid those who, with a pure intention, recommend themselves to her and put their confidence in her. And to increase our confidence, St. An- selm adds, that when we have recourse to this divine mother, we may not only be sure of her protection, but that sometimes we shall be soon er heard and saved by invoking her holy name than that of Jesus our Saviour.] And he gives this reason: Because it belongs to Christ, as our judge, to punish, but to Mary, as our advocate, to pity. T By this he would give us to under stand, that we sooner find salvation by recur- * Quis Invocavit earn et non est auditus ab ipsa? Serin. 2, de Ass. t Quis unquam, O Beata, fideliter omnlpotentem tuam rogavlt cpem, et f uit derelictus ? Revera nullus unquam. In vita S. Theoph. J Sileat misericordiam tuuin, Virgo beata, qui in necessitatibus te tevocatam meminerit defuisse. Serai. 1, de Ass. Citius coelum cum terra perierint, quam Maria aliquein serio s implorantam sua ope destituat. In Spec. c. la. I Velocior nonnunquam est nostra ealus, invocato nomine Mariae, quam invocato nomine Jesu. De Exc . 1 Quia ad Christum, tanquam judicein, pertinet etiam punire; ad Virginem tanquam patronam nonnisi misereri. Loc. cit. 100 GLORIES OF MARY. ring to wie mother than the Son; not because Mary is more powerful than her Son to save us, for we know that Jesus is our only Saviour, and that by his merits alone he has obtained and does obtain for us salvation; but because when we have recourse to Jesus, considering him also as the judge to whom it belongs to punish the ungrateful, we may lose the confidence neces sary to be heard; but going to Mary, who holds no other office than that of exercising compassion towards us as mother of mercy, and defending us as our advocate our confidence will be more secure and greater. We ask many things of God and do not obtain them; we ask the;n from Mary and obtain them; how is this? Nicephorus answers: This does not happen because Mary is more powerful than God, but because God has seen fit thus to honor his mother.* How consoling is the promise that our Lord himself made on this subject to St. Bridget. We read in her revelations, that one day this saint heard Jesus speaking with his mother, and that he said to her: "Mother, ask of me what ever thou wilt, for I will refuse nothing that thou dost ask;f and be assured," he added, "that all those who for love of thee seek any favor, although they are sinners, if they desire to amend. I promise to hear them."! The same * Muf/a petuntur a Deo, et non obtinentur; multa petuntur a Maria et obtinentur; non quia potentior sed quia Deus earn decrevit sic Aonorare. Pep. Grandez, etc. t Nulla erit petitio tna in me, quae non audiatur. Lib. $ Et per te omnes, qui per te petunt misericordiam, cam volunlato it emendandi, gratiam habebunt. Loe. cii. GLORIES OF MARY. thing was revealed to St. Gertrude, who heard ur Redeemer himself say to Mary, that he had in his omnipotence permitted her to exercise mercy towards sinners who invoke her, in what ever manner it should please her.* Every one invoking this mother of mercy may then say, with St. Augustine: "Remember, oh most compassionate Lady! that since the begin ning of the world there never has been any one abandoned by thee. Therefore pardon me if I say that I do not wish to be the first sinner who has sought thy aid in vain."f EXAMPLE. St. Francis of Sales, as we read in his life, effi caciously experienced the power of this prayer. At seventeen years of age he was living in Paris, engaged in study, and at the same time wholly devoted to pious exercises and holy love of God, which gave him a perpetual foretaste of heaven ly joy. At this time the Lord, to try his faith, and attach him more strongly to his love, per mitted the devil to represent to him that his efforts were in vain, because he was already condemned by the divine decree. The darkness and dryness in which it pleased God to leave him at the time for he was insensible to all con- * Ex omnipotentia mea, Mater, tibi concessi propitlationem om nium peccatorum, qui devote invocant tuse pietatis auxilium, qnali- cnmque modo placeat tibi. Pep. loc. cit. t Memorure piissima Maria, a eseculo non ease auditum, quamquam ad tua praesidia conf ugienteni esse derelictum. 152 GLORIES OP MARY. soling thoughts of the divine goodness, caused this temptation to have more power over the heart of the holy youth; so that through great fear and desolation he lost his appetite, sleep, color, and cheerfulness, and excited the com passion of all those who looked upon him. Whilst this horrible conflict lasted, the saint could conceive no other thoughts and utter no other words but those of sorrow and distrust. Shall I, then," he said, as it is related in his life, "be deprived of the favor of my God, who hitherto has shown himself so gracious and so kind to me? Oh love! oh beauty ! to which I have consecrated all my affections, shall I never more enjoy your consolations? Oh Virgin mother of God, the most beautiful of all the daughters of Jerusalem, ami then never to see thee in paradise? Ah, my Lady! if I am never to see thy lovely face, do not permit me to be forced to blaspheme and curse thee in hell." These were the tender sentiments of that afHict- ted heart, still so enamored of God and the Vir gin. This temptation lasted for a month, but at length the Lord was pleased to deliver him from it by means of the consolor of the world, most holy Mary, to whom the saint had before made a vow of chastity, and upon whom he used to say he had placed all his hopes. One evening, on returning home, he entered a church, where he saw a small tablet suspended from the wall; he found written on it the prayer of St. Augus tine above mentioned: "Remember, oh mo$ GLORIES OF MARY. merciful Mary! that no one, in any age, was ever known to have fled to thee for help and found himself abandoned." He prostrated himself be fore the altar of the divine mother, and recited with deep feeling this prayer; he renewed his vow of chastity, promised to recite daily the rosary, and then added: "Oh my queen, be my advocate with thy Son, whom I dare not ap proach. My mother, if in the other world I should be so unhappy as not to be able to love my Lord, whom I know is so worthy to be lov ed, at least obtain for me that I may love him as much as I can in this world. This is the grace that I ask of thee, and from thee I hope for it." Thus he supplicated the Virgin, and then abaiiv doned himself to the divine mercy, resigning himself entirely to the will of God. But hardly had he finished his prayer, when by his most sweet mother he was suddenly freed from temp tation ; he immediately recovered his interior peace, and with it health of body, and from that time continued to live a most devout servant of Mary, whose praises and mercies he never ceased to proclaim in his preaching and his writings to the end of his life. PRAYER. Oh mother of God! oh queen of angels! oh hope of men! listen to him who invokes thee and haa recourse to thee. Behold me to-day prostrate at thy feet; I, a miserable slave of hell, conse crate myself to thee as thy servant forever, of- 154 GLORIES OF MARY. fering myself to serve and honor thee to the uU most of my power all the days of my life. I know that thy honor is not increased by the ser vice of so vile and wretched a slave as I arn^ who have so grievously offended thy Son and iny Redeemer Jesus. But if thou wilt accept one so unworthy as I for thy servant, and chang ing him by thy intercession, wilt render him worthy, thy own compassion will confer upon thee that honor which I, vile as I am, cannot render thee. Accept me, then, and do not re* ject me, oh my mother! The eternal Word came from heaven upon earth to seek the lost sheep, and to save them, became thy Son. And wilt thou despise a poor sheep, who comes to thee to help him find Jesus? The price has al ready been paid for my salvation; my Saviour has shed his blood, which is enough to save in finite worlds. It only remains this blood should be applied to me; and to thee it belongs, oh .blessed Virgin! to thee it belongs, as St. Ber nard says, to bestow the merits of this blood on whomsoever it may please thee. To thee it be longs, as St. Bonaventure also says, to save whom thou wilt.* Oh my queen, help me, then! my queen, save me! To you this day I commit my soul; and do thou secure its safety. Oh, salvation of those who invoke thee I I will exclaim with the same saint, save m * Qnem ipea vis calvng erlt. t O Mine te ia LOBIE3 OF MARY. SECTION II. HOW rOTTERFUL IS MARY IN PROTECTING THOSE \THO INVOKE HER IN TEMPTATIONS OP THE DEVIL. NOT only most holy Mary is queen of heaven and of the saints, but also of hell and the devils, for she has bravely triumphed over them by her virtues. From the beginning of the world God predicted to the infernal serpent the victory and the empire which our queen would obtain over him, when he announced to him that a woman would come into the world who should conquer him. "I will put enmities between thee and the woman ; she shall crush thy head."* And what woman was this enemy if not Mary, who, with her beautiful humility and holy life, always conquered him and destroyed his forces ? St. Cyprian affirms that the mother of our Lord Jesus Christ was promised in that woman :f and hence he remarks, that God did not use the words I put, but I will put, lest the prophecy should seem to appertain to Eve. J He said, I will put enmity between thee and the woman, to signify that this his vanquisher was not the living Eve, but must be another woman descending from her, who was to bring to our first parents greater blessings, as St. Vin cent Ferrer says, than those they had loet by * Inimlcitias ponam inter te et muliercm; ipsa conteret cap* taom. Gen. iii. t Mater Domini Jesn Christ! in ilia muliere womissa est. t Non pono, *ed ponam ne ad Evam pertinei " deatur. 186 GLORIES OF MARY. their sin.* Mary, then, is this great and strong woman who has conquered the devil, and has crushed his head by subduing his pride, as the Lord added : "She shall crush thy head."f Some of the commentators doubt whether these words refer to Mary or to Jesus Christ, because in the Septuagint version we read : "He shall crush thy head." J But in our Vulgate, which is the only version approved by the Council of Trent, it is She, and not He. And thus St. Am brose, St. Jerome, St. Augustine, St. John Chrysostom, and many others have understood it. However this may be, it is certain that the Son by means of the mother, or the mother by means of the Son, has vanquished Lucifer ; so that this proud spirit, as St. Bernard tells us, has been ignominiously overpowered and crushed by this blessed Virgin. Hence as a slave conquered in war, he is forced always to obey the commands of this queen. St. Bruno says, that Eve, by yielding to the serpent, brought into the world death and darkness ;but that the blessed Virgin, by conquering the devil brought us life and light : and she has bound him so that he cannot move to do the least harm to her servants. * Parentibus prbnis Virginem ab Ipsis processuram; qa afferret majus bonum quam ipsi perdideruut. Serin. 2, de Nat. Virg. t Ipsa conteret caput tuum. $ Ipse conteret caput tuum, JSub Marias pedibns conculcatus et contritus miseram patltnt servitntem. Serm. in Sign. Magn. $ Et Eva mors, et c aligo; in Maria, vita conslstit, et lux. DJa a diabolo victa cst; hsec diabolnm vlcit et Hgavlt. Ap ; Scala Franc. GLORIES OF MAKT. Richard of St. Laurence gives a beautiful ex planation to these words of Proverbs; "The hearts of her husband trusteth in her, and he shall have no need of spoils.* Richard says; The heart of her husband, that is, Christ, trusts in her, and he shall have no need of spoils, for she will endow him with the spoils which she has taken from the devil. f God has intrusted the heart of Jesus, as a Lapide expresses it, to the care of Mary, that she may procure for it the love of men; and thus he will not be in need of spoils, that is, of the conquest of souls, for she will enrich him with those souls of which she despoils hell, and which she has rescued from the demons from her powerful aid. It is well known that the palm is the emblem of victory, and for this reason our queen has been placed on a high throne in the sight of all potentates, as a palm, the sign of certain victory, which all can promise themselves who have re course to her. "I was exalted like a palm-tree in Cades." J That is, for a defence as blessed Al- bertus Magnus says: Oh, my children, Mary seems to say to us with these words, when the enemy as sails you, lift your eyes to me, behold me and. take courage; for in me, who defends you, you will behold, at the same time, your victory. So * Confldlt In ea cor virl eul, et spollis non indigebit. Prov. xxxl. t Confidit In ea cor viri sui, scilicet Christl. Et spoliis non indiga* bit; ipsa er.im quasi ditat sponsum cmnm, quibus spoliat diaboluiiu $ Quasi palma exallata snm In Cades. Eccll. xxiv. 8 Scilicet ad def endendum. 156 GLOBIES OF MJLKY. that recourse to Mary is the most certain meant of overcoming all the assaults of hell; for she, as St. Bernardine of Sienna says, is queen over hell, and ruler of the spirits of evil, for she con trols and conquers them.* And therefore Mary is called terrible against the power of hell, as an army set in array. "Terrible as an army set in array."f Set in array, because she knows how to array her powers, that is, her compas- fion and her prayers, to the confusion of the en emy and the benefit of her servants, who, in their temptations, invoke her powerful aid. "As the vine I have brought forth a pleas ant odor." J "I, like the vine, as the Holy Spir it puts it in her mouth to say, have given fruit of sweet odor." "It is said," adds St, Bernard, on this passage, " that every venomous reptile shuns the flowering vines. " As from vines all poisonous serpents flee, thus the demons flee from those fortunate souls in whom they per ceive the odor of devotion to Mary. On this account she also is called a cedar: " I was exalt ed like a cedar in Libanus,"] not only because as the cedar is free from corruption, so Mary is free from sin. but also because, as Cardinal Hugo Beata Virgo dominatur In regno infernl. Dicitur Igitur domim deemonnm, quasi domans dsemones. Senn. 3, de Glor. Norn, Mar. t Tembilis ut castrorum acies ordinata. Cant, vi, 3. J Ego quasi vitis fructificavi suavitatem odoris. Eccli. xxiv. Aiunt de florescentibus vitibus omne reptile venantium excedeit loco. Serm. 60, in Cant. | Quasi cedrus exaltata sum in Libano. Eccli. xxir. &LOKXK8 OF KURT. remarks upon this passage, as the cedar with its perfume puts serpents to flight, so that Mary with her sanctity puts to flight the devils.* Victories were gained in Judea by means of the ark. Thus Moses conquered his enemies. "When the ark was lifted up, Moses said, Arise, oh Lord, and let thy enemies be scattered."! Thus Jericho was conquered; thus were the Philistines conquered; "for the ark of God was there." J It is well known that this ark was the type of Mary. As the ark contained the manna, thus Mary contained Jesus, whom the manna also prefigured, and by means of this ark, victories were gained over the enemies of earth and over hell. Wherefore St. Ber- nardine of Sienna says that when Mary, the ark of the New Testament, was crowned queen of heaven, the power of hell over men was weak ened and overthrown.] "Oh, how the devils in hell," says St. Bona- venture, "tremble at Mary and her great name!" H~ The saint compares these enemies to those of whom Job makes mention and says: "He diggeth through houses in the dark .... * Cedrus odore BUO f ugat serpentes, et beata Virgo dtemones. t Cum elevaretur area, dicebat Moys^s; Surge Dom in e, et diseipen- tur inimici tui. Num. $ Erat enim ibi area Dei. xiv. Area continens manna, idest Christum, est B. Virgo, qu victo* riam contra homines et daemones largitur. Cornel, a Lap. 1 Quando elevata fuit Virgo gloriosa a celestia regna, dsemonli potentia Imminuta est et dissipata. Tom. 3, de B. V. Serm. 1 quam tremenda tat Maria daamonibus. Spec. Virg. 160 GLORIES OF MAKY. If the morning suddenly appear, it is to them the shadow of death."* Thieves enter houses in the dark to rob them, but when the dawn comes they flee, as if the image of death appeared to them. In the same manner, as St. Bonaven- ture expresses it, the demons enter into the soul in times of darkness, that is, when the soul is ob scured by ignorance; they dig through the houses of our minds in the darkness of ignor ance; but then, he adds, as soon as the grace and the mercy of Mary enter the soul, this beautiful aurora dissipates the darkness, and the infernal enemies flee as at the approach of death. f Oh, blessed is he who always, in hia conflicts with hell, invokes the beautiful name of Mary! In confirmation of this it was revealed to St. Bridget that God has given Mary such power over all evil spirits, that whenever they assail any of her servants who implore her aid, at the slightest sign from her they flee far away in terror, preferring that their pains should be re doubled rather than that Mary should domineer over them in this manner. * Perfodit in tenebris domos . Si subito apparuerit aurora; arbitrantur umbrara i^ortis. Job xxiv. t Perfodiunt in tenebris ignorantise domos mentium nostrarum. Si Bubito supervenerit aurora, idest Mariae gratia, et misericordia, gic f uginnt, sicut omnes f ugiunt mortem. In Spec. Virg. t Super omnes etiam malignos epiritus ipsam sic potentem effecit, quod qiiotiescumque ipsi hominem Virginis auxilium im- plorantem impugnaverint, ad ipsius Virginis nutum illico pa- vidi procul difiugiunt; volentes potius euas poenas multiplicari, quam ejusdem Virginia potentiam super se taliter dominari. Sena, Aug. c. 20. GLORIES OF MARY. A Lapide remarks upon the words with which the divine spouse praises his beloved bride, when he calls her the lily, and says that as the lily is among thorns, so is his beloved among the other daughters ;* that, as the lily is aremedy against serpents and poisons, so the invocation of Mary is a special remedy for overcoming all tempta tions, particularly those of impurity, as they who have tried it have universally experienc- ed.f St. John of Damascus said, and every one may say the same who is so happy as to be de voted to this great queen : Oh, mother of God, if I trust in thee, I shall surely not be vanquish ed ; for, defended by thee, I will pursue my enemies, and opposing to them thy protection and thy powerful support as a shield, I shall surely conquer them. J James the Monk, reput ed a doctor among the Greek fathers, discours ing of Mary to our Lord, says : Thou, oh my Lord, hast given us this mother for a powerful defence against all our enemies. It is related in the Old Testament that the Lord guided his people from Egypt to the * Sicot lillum inter spinas, sic arnica mea Inter fllias. Cant. t Slcut lilinm valet inter serpentes et venena, sic beatse Virginis Snvocatio singulare est remedium in omni tentatione, praesertim li- bidinis, ut experientia constat. J Insnperabilem spem tuam habens, O Deipara, servabor, Persequar Juimicos meos, solara habens ut thoracem protectionem tuam, et mnipotens auxilium tuum. In Annunc. Dei Gen. | Tu arma omni vi belli potentiora, trophseuinque invictum pnM* 162 GLORIES OP MABT. promised land, by day in a pillar of clouds, by night in a pillar of fire.* This pillar, now of clouds, now of fire, says Richard of St. Laurence, was a type of Mary and her double office, which she exercises continually in our be half ; as a cloud she protects us from the heat of divine justice, and as fire she protects us from demons.f Fire, as St. Bonaventure adds, for as wax melts at the approach of fire, thus the evil spirits lose all power in the presence of those souls who often call upon the name of Mary, and devoutly invoke her, and more than all, strive to imitate her.| Oh, how the devils tremble, exclaims St. Ber nard, if they only hear the name of Mary utter ed ! As men, says Thomas a Kempis, fall to the earth through fear, when a thunderbolt strikes near them, so fall prostrate the devils when but the name of Mary is heard. | How- many noble victories have the servants of Mary not gained over these enemies by the power of * Per diem in columna nubis, et per noctem in columna ignis. Exod. xiii. t Ecce duo officia, ad quse data est nobis Maria, scilicet, ut no protegat a calore soils justitiae. tamquam nnbes, et tamquam ignis; nt omnes nos protegat contra diabolum. Lib. 7, de Laud. Virg. $ Fluunt sicut cera a facie ignis, ubi inveniunt crebram hujug nominis recordationem, devotam invocationem, eolicitam imiU- tionem. In Spec. $ In nomine Manse omne gennflectitur, et daemones non solum pertimescunt, sed, audita hac voce, contrcmiscunt. Senn. sup. IBxpavwcunt coell reginam gpiritua malign! et GLORIES OF MARY, her most holy name II Thus St Anthony of Padua conquered them, thus the blessed Henry Suso, thus many other lovers of Mary. It i& related in the accounts of the missions to Japan that a great number of demons appeared in the form of ferocious animals to a certain Christian of that country, to alarm him and threaten him, but he spoke to them in these words :"I have no ?,rms with which to terrify you ; if the Most High permits it, do with me according to your pleasure. Meanwhile I use as my defence the most sweet names of Jesus and Mary." Hardly had he uttered these words, when behold, at the sound of those fearful names, the earth opened and those proud spirits were swallowed up. St. Anselm also asserts that he had seen and heard many persons who at the mention of the name of Mary were delivered from their dangers.* Vary glorious, oh Mary, and wonderful, ex claims St. Bonaventure, is thy great name. Those who art mindful to utter it at the houg of death, have nothing to fear from hell, fot the devils at once abandon the soul when they hear the Dame of Mary.f And the saint adds, that an earthly enemy dee *rt no gre&blf tndtto aomtoe *B. Ttetot ac igoe, tamquam tonitm decttte it, proaternantni ad aanctse Mari vocabnhun. L. 4, ad Hov. * 8De vidimus et andivimns Trfnrftnos Iwmtna ^ snis pericnlis Bominii recorder! Marise, et liiico omms pencun malum evasisse, 8. An*, de Exc. Virg. t Gloriostun t admlrabile Oft nomen tamn O Mariaj qai iliadw- 164 GLORIES OF MARY. a great army, as the powers of hell fear the name and protection of Mary.* Thou, oh Lady, says St. Germanus, by the invocation alone of thy most powerful name, dost render thy ser vants secure from all the assaults of the enemy.f Oh, if Christians were mindful in temptations to invoke with confidence the name of Mary, it is certain that they would never fall ; for, as blessed Alanus remarks, at the thunder of that great name, the devil flees and hell trembles. J This heavenly queen herself revealed to St. Bridget, that even from the most abandoned sin ners, who had wandered the farthest from God, and were most fully possessed by the devil, the enemy departs as soon as he hears her most powerful name invoked by them, if they do it with a true intention of amending. But the Virgin added, that if the soul does not amend, and with contrition quit its sins, the demons im mediately return to it and hold it in their pos. session.!! tinent non expavescunt in puncto mortis; nam daemones audientes hoc nomen Marise statim relinquunt animam. In Psalt. * Non sic timent hostcs visibiles castrorum multitudinem copiosam, sicut aereae potestates Marias vocabulum, et patrocinium. Loc. cit. t Tu servos tuos contra hostis invasiones, sola tui nominis in- Tocatione tutos eervas. Serm. de Zona. Virg. J Satan fue;it, infernus contremiscit, cum dico Ave Maria. Omnes dcemones audientes hoc nomen, Maria, statim relinquunt nimam quasi territi. L. 1, Rev. c. 9. | Bt revertuntur ad earn, nisi aliqua emendatio subsequatur. LaU 1. ROT. GLORIES OF MARY. EXAMPLE. ID Reisberg there lived a Canon regular named Arnold, who was very devoted to the blessed Vir gin. Being at the point of death, he received the sacraments, and calling his religious to him, begged them not to leave him at the last mo ment. Scarcely had he said this, when he began to tremble violently and roll his eyes; cold sweat fell from him, and with an agitated voice he ex claimed: "Do you not see those demons who would seize me and carry me to hell?" Then ho cried: My brothers, invoke for me the help of Mary; I trust in her that she will give me the victory." They immediately began to recite the Litany of our Lady, and at the words, Holy Mary, pray for him, "Sancta Maria, ora pro eo," the dying man cried: "Repeat, repeat the name of Mary, for I am even now at the tribunal of God." He stopped for a moment, and then ad ded: "It is true that I did it, but I have done penance for it." Then turning to the Virgin, he said: "Oh Mary, I shall be delivered if thou wilt help me." The demons soon after made another attack, but he defended himself by blessing him self with the crucifix, and invoking Mary. Thus he passed the whole night, but when morning dawned, Arnold, restored to serenity, joyfully said: "Mary, my Lady, and my refuge, has ob tained for me pardon and salvation." Then be holding the Virgin, who summoned him to f ol* 166 GLOF.IES OF low her, he said : " I come, oh Lady, I come." He made an effort to rise, but not being able to fol low her with the body, gently expiring, he fol lowed her with his soul, as we hope, to the blets- ed kingdom of glory.* PRAYER. Behold at thy feet, oh Mary my hope, a poor sinner who many times, through his own fault, has been the slave of hell. I know that I have often been conquered by the devil, because I have neglected to recur to thee, oh my refuge. If I had always sought thy protection, if I had invoked thee, I should never have fallen. I hope, oh my Lady, most worthy of love, that by thy help I have escaped the powers of hell, and that God has pardoned me. But I tremble for the future, lest I again fall into their power. I know that these enemies of mine have not lost all hope of reconquering me, and at this moment they are preparing new assaults and temptations. Oh, my queen and refuge, aid me. Shelter me beneath thy mantle, let me not become again their slave. I know that thou wilt succor me and give me victory whenever I invoke thee. I fear only that in my temptations I may forget thee, and neglect to call upon thee. This, then, is the grace, oh most holy Virgin, that I seek and wish from thee, that I may always remember * Father Auriemma, Affetti Scambiev. Tom. GLORIES OF MARY. thee, and especially when I find myself in conflict with the enemy; let me not then fail to invoke thee often with the words: "Oh Mary, help me, help me, oh Mary." And when at length the day of my last conflict with hell, the day of my death arrives, oh, my queen , powerfully assist me then, and remind me thyself to invoke thee more frequently, with the voice or with the heart, that expiring with thy most sweet name, and that of thy son Jesus on my lips, I may go to bless and praise thee, and never leave thy feet in paradise through all eternity. Amen. 108 GLORIES OF MARY. CHAPTER V. AD TE SUSPIRAMUS GEMENTES ET FLENTES lH HAC LACRYMARUM VALLE. To thee do we send up our sighs, groaning and weeping In dhia val ley of tears. SECTION I. THE NEED WE HAVE OP THE INTERCESSION OF MARt FOR OUR SALVATION. To invoke and pray to the saints, especially to the queen of saints, most holy Mary, that they may obtain for us, by their intercession, the divine favor, is not only a lawful but a use ful and holy practice, and this is of faith, being established by the Councils, against heretics, who condemn it as injurious to Jesus Christ, who is our only mediator; but if a Jeremias, af ter his death, prays for Jerusalem*; if the elders of the Apocalypse present to God the prayers of the saints; if a St. Peter promises his disciples to remember them after his death; if a St. Stephen prays for his persecutors; if a St. Paul prays for his companions; if, in a word, the * Mach. GLORIES OF MARY. aaints pray for us, why may we not implore the saints to intercede for us? St. Paul commends himself to the prayers of his disciples: Pray for us: "Orate pro n obis."* St. James exhorts the Christians to pray for each other: "Pray for one another, that ye may be saved." f We may then do likewise. No one will deny that Jesus Christ is the only mediator of justice, and that by his merits he has obtained for us reconciliation with God. But, on the other hand, it is impious to deny that God is pleased to grant favors at the inter cession of the saints, and especially of Mary his mother, whom Jesus desires so much to see loved and honored by us. Every one knows that honor paid to a mother redounds to her children. J Hence St. Bernard says, let not any one think that by greatly praising the mother he will throw into the shade the glories of the Son; for the more he honors the mother, so much more he honors the Son. St. Ildephonsus says, that all the honor which is paid to the mother and the queen, is rendered to the Son and king. | And there is no doubt that on account of the merits of Jesus, the great privilege has been granted to Mary to be the mediatrix of our salvation; *Thess. t Orate pro invicem ut salvemini. J Gloria filiorum Patres eorum. Prov. xvii. | Non est dubium, quicquid in laudibus matris profermius, ad filium pertinere. Horn. Miss. I Refunditur in filium quod impenditur matri, tranafunditur honor In regem, qui defertur in famulatum reginse. CSLCTTTa KF BULi-i not, indeed, mediatrix of justice, but of - and intercession, as she is called by St. Bona- venture. * St. Lawrence Justinian also says: Can she be otherwise than full of grace, who has been made the ladder of paradise, the gate of heaven, the most true mediatrix between God and man?f Wherefore St. Anselm well remarks," that when we implore the holy Virgin to obtain graces for us, it is not that we distrust the divine mercy, but rather that we distrust our own unworthiness, and commend ourselves to Mary that her merits may compensate for ooi* un worthiness. It cannot be doubted, therefore, except by those "wbo are deficient in faith, that it is a useful and holy thing to have -recourse to the interces sion of Mary. But the point that we here pro pose to prove is, that the intercession of Mary is even necessary for our salvation: necessary, to speak properly, not indeed absolutely, but mor ally. And we affirm that this necessity arises from the will of God itself, who has ordained that all the favors which he dispenses should pass through the hands of Mary, according to the opinion of St. Bernard, which may well be * Maria 3de!iss!ma mediatrix noetras satatis. t Quomodo non est plena gratia, quae effecta est paradiei scala, coeli janua, Dei atque hominum verissium mediatrix f Serm. da Annunc. $ Ut dignltas Intercessorla suppleat inopiam noetram. Unde Vlr- pinem interpellare, non est de divina misericordi& diffldera. aed d brooria indignitate formidar. DeExc. GLORIES OP MAEY. Ifrl sidered at the present day the common opinion of doctors and divines, as the author of "The king dom of Mary" has already called it It is embrac ed by Vega, Mendoza, Paciucchelli, Segneri,. Poire, Crasset, and innumerable other learned r au- thors. Even Father Noel Alexander, an author usually very reserved in his assertions, declares it to be the will of God that we receive all f avore through the intercession of Mary.* In confirma tion of this, he quotes the celebrated passage of St. Bernard: This is the will of him who would have us receive all things through Mary.f The same opinion is held by Father Contensone who, explaining the words of Jesus Christ of the cross to John, behold thy mother, "Ecce mater tua," says: It is as if he said, no one shall par take of my blood except by the intercession of my mother. My wounds are fountains of grace, but to none can their streams be conveyed ex cept by the channel of Mary.; Oh John, my ..dis ciple, even as thou lovest my* mother, * so shalt thou be loved by me.J The statement that ; whatsoever > we Deceive from the Lord comes to us by meanC~plFMaryi does not find favor with a certain ; mod ernfaa- * Qui yult ut omnia bona ab ipso expectemus, potentissima Vir ginia matris intercessione impetranda, cum earn, ut par est, invoca- xnus. Epist. 76, in calce torn. 4, Moral. t Sic est voluntas ejus, qui totum noa babere voluit per Mariam. J Quasi diceret, Nullus sanguinis mei particeps erit, nisi intercea, ione matris mese. Vulnera gratiarum fontes sunt, sed ad nullos de- livabuntur rivi, nisi per Maria canalem. Joannes diacipule, tantum ft me amaberis, quantum earn amaverig. Theol. mentis, et oovd. torn. 172 GLORIES OP MABY. thor, who, although he treats with much piety and learning of true and false devotion, yet speak ing of the devotion towards the divine mother, has shown himself very sparing in granting her the glory that a St. Germanus, a St. Anselm, a St. John of Damascus, a St. Bonaventure, a St. Antoninus, a St. Bernardine of Sienna, the vener able Abbot of Celles, and so many other doc tors, have not hesitated to attribute to her who have not scrupled to declare that for the above-mentioned reason the intercession of Mary is not only useful, but necessary. The above- named author says that this proposition, namely, that God grants no favor except through Mary, is an hyperbole and an exaggeration which has es caped from the mouth of some saints in a mo ment of fervor, and properly speaking, is to be understood only in the sense that through Mary we have received Jesus Christ, by whose merits we receive all graces. Otherwise, he continues, it would be an error to believe that God could not grant graces, without the intercession of Mary, since the apostle says: "There is one God and one Mediator of God and men, the man Christ Jesus."* So far the above-named author. But witli his leave I will suggest to him what he himself in his book teaches me, that the me diation of justice by means of merit, and the me diation of grace by means of prayer, are very different things. Thus it is also one thing to ay that God cannot, another to say he will not * 1 Tim. GLORIES OF MARY. grant favors without the intercession of Mary. We willingly acknowledge that God is the foun tain of every good, and absolute Lord of all graces and that Mary is only a pure creature who, through grace, receives whatever she obtains from God. But who can deny it to be reason able and proper to assert that God, in order to exalt this noble creature, who, more than all other creatures, has loved and honored him in her life, having chosen her for the mother of his Son the Redeemer of the world, has also seen fit to dispense through her hands all the graces which are to be granted to redeemed souls? We acknowledge that Jesus Christ is the only me diator of justice, as we have stated above, who by his merits obtains for us grace and salvation; but we affirm that Mary is the mediatrix ^of grace, and although whatever she obtains, she obtains through the merits of Jesus Christ, and because she prays and asks for it in the name of Jesus Christ, yet whatever favors we ask are all obtained through her intercession. In this there is certainly nothing opposed to the sacred doctrines; on the contrary, it is entire ly conformed to the sentiments of the Church, who, in the public prayers, by her approved, teaches us to appeal constantly to his divine mother, and invoke her as the Health of the weak: "Salus infirmorum." The Refuge of sin ners: "Refugium peccatorem." The Help of Christians: "Auxiliumchristianorum." Our life *nd our hope: "Vita et spes nostra." The same 174 GLORIES OF MARY. holy Church, in the office which she requires to be recited on the Festivals of Mary, applying to her the words of Wisdom, gives us to under stand that in Mary we shall find every hope: "In me is all hope of life and virtue."* That in Mary we shall find every grace: "In me is all grace of the way and of the truth."f In a word, that we shall find in Mary life and eternal sal vation: "He that shall find me shall find life, and shall have salvation from the Lord." J And again: "They that work by me shall not sin. They that explain me shall have life everlasting." All which passages signify the need we have of the intercession of Mary. This then is the sentiment in which so many theologians and holy fathers concur, of whom we cannot with justice say, as the author quoted atfove has asserted, that to exalt Mary they have uttered hyperboles, and that excessive exaggera tions have fallen from their lips. To exaggerate and utter hyperboles, is to exceed the limits of truth, which cannot be said of the saints who have spoken, enlightened by the Spirit of God, who is the Spirit of truth. And here, if I may make a brief digression, let me express a senti ment of mine, namely: when an opinion is in any way honorable to the most holy Virgin, and has some foundation, and is not repugnant to the * In me omnis spes vitae et virtutls. t In me omnis gratia vitse et veritatis. $ Qui me invenerit, inveniet vitam, et hauriet salutem a Domino. Qui operantur in me, non peccabunt. Qoi elucidant me, vitam wtcrnam habebuut. GLORIES OF MARY. faith and the decrees of the Church, and to the truth, the rejection of it, and opposition to it, be cause the contrary may also be true, indicates little devotion to the mother of God. I would not be one of the number of these, nor would I gee you, my reader, one of them, but rather of the number of those who fully and firmly be lieve all that can be believed, without error, con cerning the greatness of Mary, as the Abbot Ru pert says, who places among the offerings of devotion most pleasing to this mother, that of a firm belief in her great privileges.* If no one else, St. Augustine at least might remove from us all fear of exaggeration in the praise of Mary, who asserts that all we may say in her praise is little in comparison with what she merits on ac count of her dignity as mother of God. The holy Church also, in the Mass of the blessed Virgin, requires these words to be read: "For thou art happy, oh sacred Yirgin Mary, and most worthy of all praise. But let us return to our subject, and hear what the saints say of the opinion in question. St. Bernard says that God had bestowed all graces on Mary, that men, through her as through a channel, may receive whatever goods is in store for them. J; Moreover, the saint here makes an important reflection, and says that be- * Ejus magnalia flrmiter credere. Laud. Virg. t Felix namque es, sacra Virgo Maria, et omni lande digniseima, Plenug aquwductus, ut accipiant cteteri de plenitudine. Sena, GLORIES OF MARY. fore the birth of the most holy Virgin there ed no such current of grace for all, since this de sired channel did not yet exist.* But for this end, he adds. Mary has been given to the world, that through this channel the divine graces might continually flow down upon us.f As Holof ernes, in order to gain the city of Bethulia, directed the aqueducts to be broken, so the devil makes every effort to deprive souls of their devotion to the mother of God ; for, if this channel of grace were closed, he could ea sily succeed in gaining them to himself. The same holy father continues, and says : Observe, then, oh souls, with what affection and devotion the Lord would have us honor this our queen, by always seeking and confiding in her protec tion ; for in her he has placed the fulness of all good, that henceforth we may recognize as com ing from Mary whatever of hope, grace, or sal vation we receive. J St. Antoninus says the same thing : All the mercies ever bestowed upon men have all come through Mary. For this reason she is called the moon, be- * Propterea tempore humano generi fluenta gratise def uerunt, quod Tiecdum intercecleret Is de quo loquimur, tarn desiderabilis aquseduo tus. Serm. de Aquaed. t Descendit per aquasductum vena ilia coelestis stillicidla gratis arentibus cordibus nostris infundens. Loc. cit. $ Intueamini quanto devotionis affectu a nobis earn voluit honorari, qui totius boni plenittidinem posuit in Maria; ut proinde si quid epei nobis est, si quid gratise, si quid salutis, ab ea noverimus redundare. germ, de Nat. Virg. Per earn de ccelis exivit quidquid gratlw venit in mundum. GLOBIES OP MAEY. cause, as St. Bonaventure remarks, as the moon is between the sun and the earth, and reflects upon the latter what she receives from the former, so Mary receives the celestial influences of grace from the divine Son, to transfuse them into us who are upon the earth.* For this reason, too, she is called the gate of heaven by the holy Church: "Felix coeli porta;" because, St. Bernard again observes, as every rescript of grace sent by the king comes through the palace gate, so it is given to Mary, that through her thou shouldst receive whatever thou hast.f St. Bonaventure, moreover, says that Mary is called the gate of heaven, because, no one can enter heaven if he does not pass through Mary, who is the door of it.J St. Jerome confirms us in the same sentiment (or, as some persons think, another ancient au thor of a sermon upon the Assumption which is inserted among the works of St. Jerome), when he says, that in Jesus Christ was the fulness of grace as in the head, whence descend to the members, which we are, all the vital spirits, that is, the divine aids for attaining eternal salva tion: in Mary likewise was fulness as in the neck, * Quia eicut luna Inter corpora ccelestia et terrena est media, et quod ab illis accipit ad inferiora refundit; sic et Virgo rcgina inter nos et Deum est media, et gratiam ipsa nobis refundit. Serin. 74, de Nat. Dom. t Datum est Marise, ut per illam acciperes quicquid baberes. Senn. 3, in Virg. Nat. $ Nullns potcst coelum, Intrare, nisi per Maxiam transeat tamauam perportun. GLORIES OF MARY. through which those vital spirits pass to the members.* This is confirmed by St. Bernardine of Sienna, who more clearly unfolded this thought, Baying that through Mary are> trans mitted to the faithful, who are the mystic body of Jesus Christ, all the graces of the spir itual life, which descends upon them from Jesus their head.f St. Bonaventure also attempts to assign the rea son for this when he says: Grod being pleased to dwell in the womb of this holy Virgin, she has acquired thereby, in a certain sense, a kind of jurisdiction over all graces; since Jesus came from her sacred womb, together with him pro ceed from her, as from a celestial ocean, all the streams of divine gifts. J St. Bernardine of Si enna expresses this in even clearer terms. From the time, he asserts, that this mother conceived in her womb the Divine Word, she acquired, if we may thus express it, a special right to the gifts which proceed to us from the Holy Spirit, BO that no creature has received any grace from God except by the intervention and hand of Mary.g * In Christo fuit plenitude gratiae elcut in capite influente, In Maria sicut in collo transfundente. Serai, de Ass. t Per Virginem a capite Christ! vitales gratice in ejus corpus mystic cum transfunduntur. Serm. 61, de Nat. Virg. $ Cum tota natura divina intra Virginia uterum extiterit; non timeo dicere quod in omnes gratiarum effluxus quamdam jurisdic- tionem habuerit haec Virgo, de cujus utero quasi de quodam dl Tinitatia oceano flumina emanabant omnium gratiarum. In Spec, cap. A tempore quo virgo mater conceplt in utero yerbum Dei, quam* dam, mt sic dicam, juricdictionem obtinuit, in omoi tpiritoa GLORIES OP MARY. And thus is explained by a certain author* that passage of Jeremias where the prophet, speaking of the incarnation of the Word and of Mary his mother, says, that "a woman shall com pass a man."f The author above named explains this to mean that, as no line proceeds from the centre of a circle which does not pass through its circumference ; thus no grace comes to us from Jesus, who is the centre of every good, that does not pass through Mary, who encom passed him after she had received him in her womb. Hence, says St. Bernardine, all gifts, all virtues, and all graces, are dispensed by Mary J to whom she will, when she will, and in the manner she will. Richard likewise says, that God wishes all the good he bestows on creatures to pass through the hands of Mary. Hence the venerable Abbot of Celles exhorts every one to have recourse to this treasurer of graces, as he calls her: "The- saurariam gratiarum;" for only by her means the world and men are to receive all the good they may hope for.|| By which it is evident processlone temporal!; ita ut nulla creatura aliquam a Deo obtinult gratiam, nisi secundum ipsius pite matris dispensationem. Sena. 1, tract. * Crasset, Div. della Verg. t Pcemina circumdabit virum. Jerem. xxxi. t Ideo omnla dona, virtutes, et gratise, quibtts vult, quande Tnlt, et quomodo vult, per ipsius manus dispensantur. Serin. 61, ut sup. Deus quicquid boni dat creaturis suis, per manus matris Virginia Vult transire. I Accede ad Virginem, quia per ipsam mundua babiturus est om&a De contempl. V. In Prol. 180 GLORIES OP MARY. that the saints and authors above quoted, in saying that all graces come to us through Mary, have not intended to say this only because we have received from Mary, Jesus Christ, who is the fountain of every good, as the author named above would imply; but they assure us that God, after having given us Jesus Christ, has decreed that all the graces which have been dis pensed, are dispensed, and shall be dispensed to men, even to the end of the world, through the merits of Jesus, shall be dispensed through the hands and by the intercession of Mary. Hence Father Suarez concludes it to be the universal sentiment of the Church at the present day, that the intercession of Mary is not only useful, but necessary.* Necessary, as we said before, not in the sense of absolute necessity, because only the mediation of Jesus Christ is absolutely necessary for us, but in the sense of moral necessity; for the Church holds the opinion, with St. Bernard, that God has chosen to bestow no grace upon us but by the hands of Mary.f St. Ildephonsus affirmed this before St. Bernard, when, addressing the Virgin, he says: Oh Mary, God has decreed to commit to thee all the favors that he would confer upon men; hence he has confided to thee all the treasures and riches of grace.! And therefore St. Peter Damian * Sentit Ecclesia intercessionem B. Virginia esse sibi utilem, et neceseariam. Tom. 2, in 3, par. disp. t Nihil Deus habere nos voluit, quod per manus Marise non trans it. Serm. 3, in Vigil. Nat. $ Ornuia bona qu illis sunmia, majestas decrerit f acere, tola ; GLORIES OF MARY. Bays,* that God would not become man without the consent of Mary, that, in the first place, we might remain greatly indebted to her; and sec ondly, that we might understand the salvation of all men to be made dependent upon her good pleasure. St. Bonaventure, contemplating the words of Isaias, where the prophet says; From the race of Jesse there shall come forth a rod that is, Mary; and from that the flower that is, the Word in carnate^ utters these beautiful words: Let him who would obtain the grace of the Holy Spirit, seek the flower in the rod, Jesus in Mary; since by the rod we obtain the flower, and by the flower we find God. J And he afterwards adds: If thou wouldst have this flower, strive, with prayers, to incline the stem of the flower in thy favor, and thou wilt obtain it. The seraphic Doctor, also commenting on the words: They found the child with Mary his mother,"|| says: Jesus is never found but with and through Mary ;T fcus decrevit commendare; commissi quippe sunt thesauri, et or- namenta gratiarum. In Cor. Virg. * De Nat. Virg. Pac. Exc. t Egredietur virga de radice Jesse, et flos de radice ejus ascendet, et requiescet super eum spiritus Domini. Isa. \ Quicumque Spiritus Sancti gratiam adipisci desiderat, florem, in virga quserat; per virgam enim ad florem, per florem ad spiritum perveniruus. In Spec. Si hunc florem habere desideras, virgam floris precibus flectas. Loc. cit 1 Invenerunt puerum cum Maria matre ejus. Matth. 5 Kunquam invenitur Christus, nisi cum Maria, nisi per Madam. InEpiph. 282 GLORIES OF MARY. and concludes with these words: He seeks Jesus In vain who does not look for him with Mary.* Hence St. Ildephonsus says: I would be a ser vant of the Son, and as he can never be a servant of the Son who is not the servant of the mother, my ambition is to be a servant of Mary.f EXAMPLE. It is related by BelluacensisJ and Cesarius, that a noble youth having lost by his vices the wealth left him by his father, became so poor that he was obliged to beg. He quitted his na tive land, that he might live with less shame in a distant country where he was unknown. On this journey he met one day an old servant of his father, who, seeing him so cast down by the poverty he was Buffering, told him to cheer up, for he would take him to a prince who was so liberal that he would provide him with every thing he needed. Now this wretch was an impious sorcerer. One day he took the youth with him to a wood on the borders of a moor, where he be gan to address some invisible person. The youth asked to whom he was speaking. "To the devil," he answered; and seeing the youth terri fied, bade him not to fear. Continuing to speak * Frnstra Igitur quarit qnl cum Maria In venire non quierit. tUt Rim eervus fllli, servitutem appeto genitricis. Do Vlxf> Har. $ Spec. Diet. GLORIES OF MARY. with the devil, he said: "This youth, oh my mas ter, is reduced to extreme necessity, and wishes to be restored to his former condition." " If ha will obey me," said the enemy, * I will make him richer than before; but in the first place, he must renounce God." At this the youth shuddered, but urged on by that cursed magician, he yield ed, and renounced God. " But this is not suffici ent," said the demon; "he must also renounce Mary; for it is to her that we attribute our great est losses. Oh, how many souls she has snatch ed from us, and led back to God and saved!" "Oh, this I will not do," exclaimed the youth; "deny Mary! why she is my only hope. I would rather be a beggar all my life." With these words he left the place. On his way he happened to pass a church dedicated to Mary. The unhappy youth entered it, and kneeling before her altar, began to weep and implore the most holy Virgin that she would obtain the pai- don of his sins. Mar^ immediately began to in tercede with the Son for that miserable being. Jesus at first said: "But that ungrateful youth, my mother, has denied me." But seeing that his mother still continued to entreat him, he at last said: "Oh, my mother, I have never refused thee any thing; he shall be pardoned, since thou dost ask it." The citizen who had purchased the inheritance of that prodigal was secretly present at this scene, and beholding the mercy of Mary towards that sinner, he gave him his only daugh ter in marriage, and made him heir of all his pos- 184 GLORIES OF MARY. sessions. Thus that youth recovered, through the intercession of Mary, the favor of God and even his temporal possessions. PRAYER. Oh my soul! behold the beautiful hope of sal vation, and of life eternal, which the Lord has granted thee, by giving thee, in his mercy, con fidence in the protection of his mother, when thou hast by thy sins so often merited his dis pleasure and the pains of hell. Give thanks, then, to God, and to thy protectress, Mary, who hath deigned to shelter thee beneath her mantle, as al ready thou certainly knowest, by the many graces that thou hast received through her. Yes, I thank thee, oh my loving mother! for the good thou hast done me, a miserable sinner, deserving of hell. From how many dangers hast thou deliver ed me, oh my queen! How much light and how many mercies hast thou obtained for me, from God, by thy intercession! What great advan tage, or what great honor hast thou received from me, that thou art thus intent on doing me good? Thy goodness alone, then, hath moved thee in my behalf. if I were to give my blood, my life for thee, it would be little compared to what I owe thee, for thou hast delivered me from eter nal death; thou, who hast enabled me to recover, as I hope, the divine favor, and from thee final ly I acknowledge all my blessings to proceed. GLORIES OF MARY. Oh my Lady! most worthy of love, I a miserable creature can make thee no return but always to praise and love thee. do not disdain to ac cept the affection of a poor sinner, who is en amored of thy goodness. If my heart is not worthy to love thee, because it is evil and full of earthly affections, do thou change it. unite me to my God, and unite me so that I can never be separated from his love. This thou desirest of me, that I may love tby God, and this I wish from thee. Obtain for me that I may love him, and love him always, and I ask nothing more. Amen. SECTION II. THE SAME SUBJECT CONTINUED. BERNARD says, that as a man and a wom an have co-operated for our ruin, so it was fit that another man and another woman should co operate for our restoration; and these were Jesus and his mother Mary. Doubtless, says the saint, Jesus Christ alone was all-sufficient for our redemption: yet it was more fitting that each sex should take part in our redemption, when both took part in our corruption. * For this reason blessed Albertus Magnus calls Mary the co-operatrix with Christ in our redemption: "Adjutrix Redemptionis." And she herself re vealed to St. Bridget, that as Adam and Eve * Congruum magis fuit ut adesset nostraa reparation! sexm nterque, quorum corruptioui neuter defuissit. Serai, in Sig Magn* 18$ GLORIES OF MARY. sold the world for one apple, so her Son and! herself with one heart redeemed the world.* God could, indeed, as St. Anselm asserts, create the world from nothing; but when it was lost by sin, he would not redeem it without the co operation of Mary.f In three ways, says Father Suarez, the divine mother shared in the work of our salvation: first, by having merited, that is, with merit of con- gruity, the Incarnation of the Word. Second ly, by praying much for us while she lived on the earth. Thirdly, by willingly sacrificing to God the life of her Son for our salvation; and therefore the Lord has justly ordained that as Mary has, with so much love for man, aided in the salvation of all, and thereby so greatly promoted the glory of God, all through her intercession shall obtain salvation. Mary is called the co-operatrix with her Son in our justification, because God has committed to her keeping all the graces that he has des tined for us. J Wherefore St. Bernard affirms, that all men, past, present, and to come, should regard her as the medium and negotiator of the salvation of all ages. * Adam et Eva vendidernnt mundum pro nno porno; fiHua meua et Bgo redemimus mundum uno corde. Lib. t Qui potult omnia de nihilo facere, noluit ea violata sine Maria reficere. In Alloq. coel. $ Auxiliatrix nostrae justificationis, quia Deus omnes gratias faci- endas Mariae cornrnisit. Ad mam sicut ad medium, sicut ad negotium omnium sseculorum reepiciant, et qui prsecesserunt, et nos qui sumus. et qui eequentur. Senn. 2, in Pentec. GLORIES OF MARY. Jesus Christ has said, that no one could find him unless his Eternal Father drew him by his divine grace.* Thus, also, according to Rich ard, Jesus said of his mother: No one comes to me unless my mother draw him with her pray- ers.f Jesus was the fruit of Mary, as Elizabeth ex pressed it: " Blessed art thou among women, and blessed is the fruit of thy womb."| Who- ever, then, wishes for the fruit, must go to the tree; whoever wishes for Jesus must go to Mary; and he who finds Mary, certainly also finds Jesus. St. Elizabeth, when the most holy Virgin came to visit her in her house, not knowing how to thank her, in deep humility exclaimed: "How have I merited that the mother of my God should come to visit me?" But why! we may ask: did not Elizabeth already know that not Mary only, but Jesus also, had entered her dwelling? And why, then, does she call herself unworthy to receive the mother, and not rather unworthy of receiving a visit from the Son. Ah, well did the saint understand that when Mary comes she brings Jesus also; and hence it was sufficient for her to thank the mother, without naming the Son. "She is like the merchant s ship, she bringeth * Nemo venit ad me, nisi Pater meus traxerft enm. t Nemo venit ad me, nisi Mater mea suis precious traxerit enm. In Cant. $ Benedicta tu inter mulieres, et benedictus fructus ventris tui. Luc. Et unde hoc mihl, ut veniat mater Domini mei ad me ? Lee. 188 GLORIES OP MARY. her bread from afar."* Mary is that bleswd ghip, which brought to us from heaven Jesus Christ, the living bread that came from heaven to give us life eternal, as he has said: "I am the living bread which came down from heaven: if any man eat of this bread, he shall live forever."}- Hence Richard of St. Laurence says, that all those will be lost in the sea of this world who are not received into this ship, that is, protect ed by Mary. J He also adds, that whenever "we find ourselves in danger of destruction from the temptations or passions of the present life, we ought to flee to Mary, crying quickly, Oh Lady, help us; save us, if thou wouldst not see us lost. And let it be remarked here, in pass ing, that this writer does not hesitate to say to Mary: Save us, we perish "Salva nos, perhnus;" as the author mentioned several times in the previous section does, who denies that we can ask the Virgin to save us, because, as he says it belongs only to God to save us. But if a person condemned to death may ask some fa vorite of the king to save him by interceding for him with his prince, why cannot we im plore the mother of God to save us by obtaining for us through her prayers the grace of eter- * Facta est quasi navis institoris, de longo portans panem suum. Prov. xxxi. t Ego sum panis vivus, qui de coelo descend!, siquis manducaverit x hoc pane vivet in aeternum. Joan vi. 51 . % In mare mundi submergentur omnes illi, quos non suscepit navig ista. DeLaud. Virg. Ideo quoties videmus insurgentes fluctus hujus maris, clamar* dsbwnus ad Mariam; Domina, salva nos, perinuis. Loc. cit. GLORIES OF NARY. nal life? St. John of Damascus did not hesi tate to say to the Virgin: Oh pure and immacu late queen, save me, deliver me from eternal damnation.* St. Bonaventure called Mary the salvation of those invoking her.f The Church al lows us to invoke her: Health of the weak "Sa- lus infirmorum;" and shall we hesitate to ask her to save us, when, according to a certain author, to no one is the door of salvation open except through her? J And before him St. Germanus, speaking of Mary, said: No one can be saved except through thee. But let us see what more the saints say of the need we have of the intercession of the divine mother. The glorious St. Cajetan said that we could ask for graces, but we could never obtain them without the intercession of Mary. And St. Antoninus confirms this, expressing himself thus beautifully: Whoever asks and wishes to obtain graces without the intercession of Mary, attempts to fly without wings ;|| for, as Pharaoh said to Joseph, "The land of Egypt is in thy hand;"*! an d as he sent all those to Joseph who applied to him for assistance, saying: Go to Joseph "Ite ad Joseph;" so God, when we * Regina immaculata et pura, salva me, libera ab eterna damna. tione. Orat. Pan eg. t O salus te invocantium. t Nemini nisi per earn patet aditus ad salutem. Pacciucch. de B, Virg. Nemo qui salvus fiat nisi per te. Serm. de Zona. Virg. i Qui petit sine ipsa, sine alia tentat volare. P. 8, tit. IMS. T Terra Egypt! in manu tna eat. 190 GLORIES OF MARY. supplicate him for favors, sends us to Mary: Go to Mary " Ite ad Mariam;" for he has de creed, says St. Bernard, that he will grant no favors except through the hands of Mary.* Hence Richard of St. Laurence says: Our salva tion is in the hands of Mary, and we Christians can more justly say to her than the Egyptians to Joseph, our salvation is in thy hand.f The venerable Idiot says the same thing: Our salva tion is in her hands " Salus nostra in manu illius est." J Cassian asserts the same thing, but in stronger language. He absolutely affirms that the salvation of the whole world depends upon the favor and protection of Mary. St. Ber- nardine of Sienna thus addresses her: Oh Lady, since thou art the dispenser of all graces, and we must receive the grace of salvation through thy hand alone, then our salvation depends on thee.J Richard says rightly then, that as a stone falls so soon as the earth is removed from beneath it, in like manner a soul, if the support of Mary is taken away, will fall first into sin and then into hell. ^ St. Bonaventure adds, that God will not save us * Decrevit nihil dare, nisi per Mariam. Serm. de Nat. Virg. t Salus nostra in manu Mariae est, ut ei dicere multo melius vale*> mns nos Christian!, quam Egyptii dixerunt Joseph salua nostra im manu illius est. L. 2, de Laud. Virg. $ In Pnef. Cant. { Tota salus mnndi consistit in multitudlne favorfs Maria. 1 Tu dispensatrix omnium gratiarum; salus nostra in manu tua est. Serm. 1, de Nat. Virg. T Sicut lapis, subtracta terra, delabitur in profundum ; ita eub- tracto Marise adjutorio, {homo delabitur in peccatum, (t inde in h> ferntun. L. 8, de Laud. Virg. GLORIES OF MARY. without the intercession of Mary,* and goes on to say, that as an infant cannot live without its nurse, so no one without the protection of Mary can be saved. f Therefore he exhorts us in this way: Let thy soul thirst for devotion to Mary; preserve it always, never abandon it until you arrive in heaven and receive her maternal ben ediction. | Who, says St. Germanus, would ever know God, if it were not through thee, oh most holy Mary? Who would be saved? Who would be free from peril? Who would receive any favor if it were not through thee, oh mother of God? Oh Virgin mother, oh full of grace! And in another place he says: If thou didst not open the way, no one would be frefi from the sting of the flesh and of sin.|] As we have access to the eternal Father only through Jesus Christ, so, says St. Bernard, waj have access to Jesus Christ only through Mary. T And St. Bernard gives us the reason why the Lord decreed that all men should be saved by the in- * Ipse Bine ea non salvabit te. t Quemadmodnm inf ans sine nutrice non potest vlvere, ita sine domina nostra uon potes habcre salntem. In Cant. B. V. pro Sabb. $ Sitiat ergo anima tua ad ipsam; tene, nee dimitte, donee bene- dixerittibi. $ Nemo est, o eanctissima, qui ad Dei notitiam venit, nisi per te; nemo qui salvus flat, nisi per te, Dei parens; nemo liber a periculis nisi per te, Virc;o mater. Nemo donum Dei euscepit, nisi per te, gratia plena. Serm. de Zona. Virg. I Nisi enim tu iter aperieres, nemo spiritualis evaderet. Orat. de Dorm. Deip. ^ Per te accessum habemus ad fllium, o Inventrix gratlas, mater saloiis, nt per te nos suscipiat, qui per te datus oat uobia. 192 GLORIES OF MARY. tercession of Mary, namely that through Mary we might be received by that Saviour who, through Mary, has been given to us; and therefore the saint calls her the mother of grace and of our salvation. Then, resumes St. Germ anus, what would become of us? what hope of salvation would remain to us if thou, oh Mary, didst abandon us, thou who art the life of Christians?* But, the modern author above quoted remarks: If all graces pass through Mary, when we implore the intercession of the saints, they must have recourse to the meditation of Mary to ob tain for us these graces. This, however, says he, no one believes, or has ever thought of. I reply, that there can be no error or difficulty in believing this. What difficulty is there in saying that God, to honor his mother, having crowned her queen of the saints, and having ordained that all graces should be dispensed by her hands would have the saints also invoke her to obtain favors for their clients? As to saying that no one has ever thought of it, I find that St. Ber nard, St. Anselm, St. Bonaventure, Father Sua- rezf also, and others expressly assert it. In vain, says St. Bernard, would one pray to the other saints for a desired favor, if Mary did not inter cede to obtain it for them. { Thus also a cer tain author explains, in this connection, that * Si nos deserueris, quid erit de nobis, Vita Christianorum? Sena, de Zona Virg. t Tom. 2, in 3, p. D. 28, sect. Fruatra alios sanctos oraret, quern ista non adjuvaret. GLORIES OP MAR?. passage of David: "All the rich among the peo ple shall entreat thy countenance."* The rich of that great people of God are the saints, who, when they wish to obtain a favor for one of their clients, all recommend themselves to Mary, that she may obtain it for them. Justly, then, says Father Suarez, we implore the saints to be our intercessors with Mary, who is their lady and queen. It is precisely this which St. Benedict promised to St. Frances of Rome, as we learn from Father Marchese. J The above-named saint appeared to her one day, and taking her under his protec tion, promised to be her advocate with the di vine mother. St. Anselm adds, in confirmation of this, addressing the blessed Virgin : Oh Lady, what the prayers of all these saints can obtain, in union with thine, thou canst obtain, by thy intercession alone without their aid. But wherefore hast thou such power? "quare hoc potes?" continues the saint. Because thou alone art the mother of our common Saviour, thou art the spouse of God, the universal queen of heaven and earth.]] If thou dost not speak for us, no * Vultum tuum deprecabuntur omnes divites plebis. Psal. xliv. t Inter sanctos non solemus uti uno tamquam intercessore ad alium, cum omnes sint ejusdem ordinis, ad virginem autem tam quam ad Dominam ac Reginam alii sancti adhibentur intercessores. J Nel Diario di Maria alii. 21, di Marzo. Quid possunt omnes isti tecnm, tu sola potes sine illis omnibus. Orat. 45, ad S. Virg. Mar. I Quia mater es salvatoris nostri, sponsa Dei, regina coeli et teme. Lib. Exc. v. ap. Pac. Exc. 20, in sal. Ang. 194 GLORIES OF MARY. saint will pray for us and aid us.* But if them art moved to pray for us, all the saints will en gage to intercede for us and help us.f Sosayi Father Segneri,J applying to Mary, as the holy Church does, these words of Wisdom: "I alone have compassed the circuit of heaven." As with its motion the first sphere puts in motion all the others, so when Mary is moved to pray for a soul, she moves all heaven to pray with her. St. Bonaventure says even, that when she commands, as being their queen, all the saints and angels to accompany her and unite their prayerstohers.|| So we see, finally., why the holy Church re quires us to invoke and salute the divine mother with the great riame of our hope: Hail our hope, "Spes nostra salve." The impious Luther could not endure that the holy Roman Church should call Mary, our hope;*f because, as he said, God only and Jesus Christ as our mediator are our hope; but that God curses those who place their hope in any creature, as we find in Jeremias: "Cursed be the man that trustethin man."** Te tacente, nnllus juvabit, nullus orabit. t Te, domina orante, omnes juvabunt et orabunt. $ In his book, "Divoto di Maria." | Qyrum cceli circuivi sola. Eocli. xxiv. I Quanclo virgo sanctissima procedit ad Deum pronobis deprecaiv dmn imporat angelis et sanctis, ut earn comitentur, et simul cam Ipsa iltiesimum pro nobis exorent. In Spec. 5 Ferre nequeo ut Maria dicatur spes et vita mea. In Post Maj. Bvang. in Nat. Mar. ** IfljUMUctus homo qul coiifidlt in hoiaiiiG. ivlL & GLORIES OF MARY. But the Church teaches us everywhere to invoke Mary, and call her our hope: "Spesnostra salve." Whoever places his hope in a creature, independ ently of God, is certainly accursed of God, since God is the only fountain and the dispenser of every good, and the creature, without God, has nothing and can do nothing. But if the Lord has ordained, as we have proved, that all graces shall pass through Mary, as a channel of mercy, we can, and ought even to assert that Mary is our hope, by whose intercession we receive divine graces, and therefore it is St. Bernard called her the whole cause of his hope.* St. John of Da mascus expresses the same thing when, address ing the blessed Virgin, he says to her: Oh Lady, in thee I have placed all my hope, and with firm confidence I look to thee for my salvation, f St. Thomas says that Mary is all the hope of our salvation. J St. Ephrem explains: Oh most holy Virgin, receive us under thy protection, if thou wilt see us saved, since we have no other hope of being saved but through thee. We will then conclude in the words of St. Bernard: Let us strive, with all the affections of our heart, to reverence this divine mother, Mary, since this is the will of that Lord who would * Fflioll, h&c maxima mea fiducla, hsec tota ratio spei mw. Pan. ad B. V. t In te epem meam collocavi ex animo et Intentls oculi?, abn to pendeo. Auriem. $ Omnes epes vites. Opusc. S Noble non eat alia quaru a te fiducia, o virgo smcerris alma. Mfc ftlifl piotatis protege et custodl nos. De Laud. Virgv 196 GLORIES OP MARY. have us receive all good from her hands.* And the saint exhorts us, whenever we desire and ask any favor, to recommend ourselves to Mary, and trust that we shall obtain it through her in tercession. f For, says the saint, if you do not deserve from God the favor you ask, Mary, who asks it in your behalf, merits to obtain it. J Hence the same Bernard exhorts us each and all, that, whatever we offer to God, whether works or prayers, we recommend all to Mary, if we wish our Lord to accept them. EXAMPLE. Eutychian, Patriarch of Constantinople, re lates the following well-known story of Theo- philus. The Patriarch was an eye-witness of the fact which we here relate, and which is con firmed by St. Peter Damian, St. Bernard, St. Bonaventure, St. Antoninus, andothers.|| Theo- philus was archdeacon of the Church of Adanas, a city of Cilicia; and was so much esteemed, that the people wished him to become their bishop, but his humility prevented his consent. * Totis medullis cordiura hanc Mariam venereinur, quia sic est voluntas ejus, qui totum nos habere voluit per Mariam. Sena, do Kat B. V. t Quaeramus jrratiam, et per Mariam quseramus. Serm. de Aqused, J Quia indignus eras, cui donaret, datum est Mariae ntlper illam accipercs quidquid haberes. Serm. 3, in Virg. Mativ. Quidquid Deo offerre potes, Mariae commendare memento, ri aon vis sustinere repulsum. Serm. de Aqnaed. 4 Cnweet Div. alia. B. V. torn. J, tr. 1, o. NX GLORIES OF MARY. Some malicious persons afterwards accused him, and he was deposed from his office. This afflict ed him so much, that, blinded by passion, he went to a Jewish magician, who induced him to apply to Satan for help in his misfortunes. The devil answered that if he wished his assist ance, he must renounce Jesus, and Mary his moth er, and hand over to him the act of renuncia tion, written with his own hand. Theophilus executed the vile document. On the following day the bishop having heard of the wrong done him by his calumniators, asked his forgiveness, and restored him to his office. But Theophilus began then to feel so tortured by remorse of conscience on account of the great crime he had committed, that he wept continually. What does he do? He enters a church, prostrates him self in tears before an altar of the blessed Vir gin, and exclaims: <k Oh mother of God, I will not despair having thee, who art FO merciful, to aid me." He persevered forty days in weeping and praying thus to the holy Virgin; when behold, one night the mother of mercy appeared to him and said: "Oh Theophilu?, what have you done? you have renounced my friendship and that of my Son; and for whom? fur your own and my enemy." " Oh Lady," answered Theophilus, "it belongs to thee to pardon me, and to obtain my pardon from thy Son." Then Mary, seeing his confidence, answered, <; Take courage, and I will pray for thee." Theophilus, encouraged by these words, redoubled his tears, his penance, 198 GLORIES OF MARY. and his prayers, remaining constantly at the foot of the altar. And, behold, Mary appeared to him again, and with a joyful countenance said to him: "Theophilus, rejoice, I have pre sented thy tears and thy prayers to God; he hath accepted them, and hath already pardoned thee; henceforth be grateful and faithful." "Oh Lady,"replied Theophilus, "this is not sufficient to console me; the enemy still holds that impious deed, by which I have renounced thee and thy Son; thou canst obtain it for me." After three days Theophilus awoke one night, and found the paper on his breast. The next day, when the bishop with a large assembly were present in the church, Theophilus cast himself at his feet, related the whole story, weeping bitterly, and gave him the infamous writing, which the bishop immediately ordered to be burned in presence of all the people, who wept for joy, praising the goodness of God, and the mercy of Mary towards that miserable sinner. Theophi lus returned to the church of the Virgin, and there, three days afterwards, he died hap pily, with thanksgivings to Jesus and his holy mother on his lips. PRAYER. Oh Queen and Mother of mercy! who dost dis pense graces to all those who have recourse to thee, so liberally because thou art queen, and With so much love because thou art our most GLOBtES OF MARY. loying mother; to thee I commend myself to day, destitute of merits and virtues as I am, and laden with debts to the divine justice. Oh t Mary, thou hast the keys of all the divine mer cies, do not forget my miseries, and do not leave me in my great poverty. Thou who art so liberal with all, and who givest more than is asked of thee, do so with me, Oh Lady, protect me, this is all I ask. If thou dost protect me I fear nothing. I do not fear the demons, for thou art more powerful than all the spirits of hell; nor my sins, for one word of thine in my behalf can obtain pardon of them all from God. If I have thy favor I do not fear even the anger of God, for he is appeased by one prayer of thine. In a word, if thou dost protect me I hope all things, because all things are possible with thee. Oh mother of mercy, I know that thou takest pleas ure and pride in giving succor to the most mis erable, for thou canst aid them, if not prevented by their obstinacy. I am a sinner, but I am not obstinate; I wish to change my life. Thou canst, then, help me; do help and save me. To day I place myself entirely in thy hands. Teach me what I must do to please God, and I will do it; and I hope to do so with thy aid, oh Mary, Mary, my mother, my light, my consolation, my refuge, and my hope. Amen, amen, amen. 200 GLOEIES OF MARY. CHAPTER VI JA ERGO ADVOCATA NOSTEA. Ah, then, our advocate. SECTION I. HARY IS AN ADVOCATE POWERFUL TO SAVE ALL. So great is the authority of mothers over their children that although they may be mon- archs, having absolute dominion over all the persons in their kingdom, yet their mothers can never become subject to them. It is true that Jesus is now in heaven, for he is seated there at the right hand of the Father even as man, as St. Thomas explains it; by reason of the hypos- tatic union with the person of the Word, and has supreme dominion over all, and even over Mary; yet it will always be true, that at the time when our Redeemer lived on this earth, he was pleased to humble himself and make himself sub ject to Mary, as St. Luke teaches us: And he was Bubject to them: "Erat subditus illis."* St. Am brose even says, that Jesus Christ having deign ed to make Mary his mother, was obliged as her son to obey her. And therefore, observes Rich T. fiL GLORIES OF MARY. ard of St. Laurence, it is said of the other saints, that they are with God; but of Mary alone can it be said, that not only was it her lot to be sub ject to the will of God, but that God was also subject to her will.* And as it is said of the other holy virgins, as the same author remarks, that they follow the divine lamb wherever he goes: "seqmmtur agnum quocumque ierit;"f of the Virgin Mary it may be said, that the di vine Lamb followed her on this earth, having become subject to her.J Hence we may say, that though Mary is in heaven, and can no longer command her Son, yet her prayers will ever be the prayers of a mother, and therefore most powerful to obtain whatever she asks. Mary, says St. Bonaven- ture, has this privilege with her Son, that she is most powerful to obtain by her prayers whatso ever she will. And wherefore? Precisely for the reason which we have before mentioned, and which we will now examine more fully, namely, because the prayers of Mary are the prayers of a mother. And therefore, says St. Peter Damian, the Virgin has all power in heaven as on earth, being able to raise to the * Cum de ceteris sanctis dicatur, eos eese cam Deo, Maria maju aliquid sortita est, ut non soluin ipsa subjiceretur voluntati Dei, sed etiam Dominus voluntati ipsius. L. 1, de Laud. Virg. $ De virgine autem Maria secure dici potest, quod agnus eeque oater earn, quocumque ivit; ex illo Lucse: Erat eubditus illia. Loc cit. Grande privilegium Mariae, quod apud filium sit potentiasimv IB Spec. 202 GLOKIES OF MARY. hope of salvation even the most despairing. And then he adds, that when the mother asks any favor for us of Jesus Christ (called by the saint the altar of mercy where sinners obtain pardon from God), the Son has so great regard for the prayers of Mary, and so great a desire to please her, that when she prays, she seems to command rather that request, and to be a mis tress rather than a handmaid.f Thus Jesus would honor this his dear mother, who has honored him so much in her life, by granting her immediately whatever she asks and desires. St. Germanus beautifully confirms this by say ing to the Virgin: Thou art mother of God, omnipotent to save sinners, and needest no oth er recommendation with God, since thou art the mother of true life.J St. Bernard ine of Sienna does not hesitate to say that all obey the commands of Mary, even God himself ; signifying by these words, that God listens to her prayers as though they were commands. Hence St. Anselm thus addresses Mary: The Lord, oh holy Virgin, lias so highly exalted thee, that by his favor thou canst obtain * Data est tibl omnls potestas in coelo et in terra; et nlhil tibt ImposBibile, cui possibile est etiam desperates in spem saluti* re levare. Senn. 1, de Nat. t Accedis enim ad illud human reconciliationis altare, non solnm rogans, eed imperans; doininu, non an cilia; nam filius nihil negana honorat. Loc. cit. t Senn. 3, in Dorm. JImperio Virginia omnia famulantur, etiam Dens. Tom. GLORIES OF MARY. all possible graces for thy servants, for thy pro tection is omnipotent.* Thy help is omnipo tent, oh Mary: Omnipotens auxilium tuum, O Maria;" as Cosmas of Jerusalem exclaims. Yes, Mary is omnipotent, adds Richard of St. Laurence, since the queen, by every law, must enjoy the same privileges as the king. For as the power of the Son and mother are the same, the mother by the omnipotent Son is made omnipotent.! As St. Antoninus says: God has placed the whole Church, not only under the patronage, but also under the dominion of Mary.J As the mother, then, must have the same power as the Son, justly was Mary made omnipotent by Jesus, who is omnipotent; it being, however, al ways true, that whereas the Son is omnipotent by nature, the mother is so by grace. And her omnipotence consists in this, that the Son denies nothing that the mother asks; as it was revealed to St. Bridget, who heard Jesus one day address ing Mary in these words: * Ohmy mother, thou knowest bow I love thee; ask from me, then, whatever thou dost desire, for there is no demand of thine that will not be graciously heard by me." And the reason that he added was beauti- * Te Deus, o vlrgo, sic exaltavit, ut omnla tibi eecnm powrfbilia ease donaria. Lib. de Cone. Virg. t Eiadem privilegiis secundum leges gaudet rex et regina. Cum antem eadem sit poteetae filii et matris, ab omnipotente filio omnipo- tens mater facta est. L. 4, de Laud. Virg. $ Ecclesia est, non tantum sub Virginia patrocinio, verum etlana rab dominatione ac potestate. $ Pete quod vis a me, non euim potest ease inanis petitlo tea. 204 GLORIES OP MARY. ful: "Mother, when thou wast on earth, there was nothing thou didst refuse to do for love of me; now that I am in heaven, it is just that I re fuse nothing which thou dost ask of me.* Mary is, then, called omnipotent in the sense in which it can be understood of a creature, who is not capable of any divine attribute. She is om nipotent, because she obtains by her prayers whatever she wishes. With reason, then, oh our great advocate! says St. Bernard, dost thou only wish, and it is done: " Velis tu et omnia fient." And St. Anselm : Whatever thou askest, oh Virgin ! cannot but be done.f Wish, and it will be done ; dost thou wish to raise the most abandoned sinner to an exalted sanctity, to thee it is given to do it. The blessed Albertus Magnus represents Mary speak ing thus: I must be asked to wish, for if I wish it must be done. J Hence St. Peter Damian, con templating this great power of Mary, and pray ing her to have pity on us, says: Oh Mary! oh our beloved advocate! since thou hast a heart so compassionate, that thou canst not behold the miserable without pity, and, at the same time, hast so great a power with God to save all those whom thou dost defend; deign to intercede in behalf of us miserable creatures, who place in * Quia tu mihi nihil negasti in terris, ego nihil tibi negabo in coelis. t Quicquid tu Virgo velis, nequaquam fieri non poterit. De Exc. Virg. J Roganda sum, ut velim; quia, si volo, necease est fieri. Pp Grand, etc. GLORIES OF MARY. 2 Of tbee all our hopes. If our prayers do not move thee, may thy merciful heart at least move thee; may thy power at least move thee, since God, for this end, has enriched thee with so much power, that the richer thou art in the power to aid us, so much more compassionate thou may- est be in thy desire to aid us.* Of this, St. Ber nard assures us, saying, that Mary is abundant in mercy as well as in power; as her charity is most powerful, so also is it most merciful in our behalf, and this is manifested to us continually by its effects.f Even when she was living on this earth, the only thought of Mary, after the glory of God, was to relieve the wretched. And we know that then she enjoyed already the privilege of obtaining whatever she asked. This we know from what took place at the nuptials of Cana of Galilee, when the wine failed, and the blessed Virgin, compassionating the distress and morti fication of that family, asked the Son to relieve them by a miracle, making known to him this want: They have no wine: "Vinum non habent." J Jesus answered : "Woman, what is that to thee and to me V my hour is not yet come." Ob serve, that although the Lord appeared to refuse * Moveat te natura; potentia moveat; quia quanto potentior tant* misericordior esse debebis. Serrn. 1, de N. B. V. t Potentissima, et piissima charitas matris Dei, et affectu com- patiendi, et subveniendi abundat effectu; seque locuples in utroque. fienn. de Assumt. $ Joan. Quid mini et tibi, mulier? nondum venlt hora mea. Joan. 206 GLORIES OF 1CJLBY. this favor to his mother, by saying: Of what importance is it, oh woman, to me and to thee that the wine has failed? It does not become me now to perform any miracle, as the time has not arrived, the time of my preaching, when with signs I must confirm my doctrine; yet notwithstanding this, Mary, as if the Son had already granted her the favor, said to the at tendants, Fill the water-pots with water: "Imple hydrias aqua."* Come fill the water-pots, and you will be consoled; and Jesus Christ, indeed to please his mother, changed that water into the best wine. But how is this? If the time ap pointed for miracles was the time of preaching, how could it be anticipated by the miracle of the wine, contrary to the divine decree? Noth ing, it may be answered, was done contrary to the divine decree; for although, generally speak ing, the time for signs had not come, yet from eternity God had established by another gener al decree, that nothing the divine mother could ask should be denied her; and therefore Mary, well acquainted with her privilege, although her Son leemed to have then set aside her petition, said notwithstanding, that the water-pots should be filled, as though the favor was already granted. This, St. John Chrysostom would .express, when commenting on the passage of John above men tioned "Oh woman, what is that to thee and to me?" he says, t hat although Jesus had answer-) * Joan. ii. r. GLOBIBS OP MABT. ed thus, yet, for the honor of his mother, he did not fail to comply with her demand.* St. Thomas confirms the same, when he observes, that by these words "My hour has not yet come" Jesus Christ wished to show that he would have deferred the miracle, if another had asked him to perform it; but because his mother asked it, he immediately performed it. J St. Cyril and St. Jerome confirm this, according to Barrada. And Jansenius of Ghent says, commenting on the same passage of St. John: That he might honor his mother, he anticipated the time of working miracles.J In a word, it is certain that no creature can obtain for us miserable sinners so many mercies as this good advocate, who is honored by God with this privilege, not only as his beloved handmaid, but also as his true mother. William of Paris says this when addressing her. It is enough that Mary speaks, and the Son does all she wishes. The Lord, speaking to the spouse of the Canticles, by whom is understood Mary, says: "Thou that dwellest in the gardens the * Et licet ita respondent, maternis tamen precibns obtemperavlt. t Per ilia verba, nondnm venit hora mea, ostendit ee dilatucum fuisse miraculum, si alius rogasset; quia tamen rogabat mater, fecit. Apud. Defens. cultus Mariani, auctore R. D. Henr. de Cerf. $ Quo matrem honoraret, praevenit tempus miraculi faciendl. Nulla creatura tot et tanta impetrare posset apud fllium tuum miser is, qunm tu impetras eisdem; in quo procul dubio non torn* qu&tn ancillaEu, sed tamquam matrem verissimam to hooocat. 208 GLORIES OP MARY. friends hearken, make me hear thy voice.* 1 * The friends are the saints, who, when they ask any favor for their clients, wait until their queen prays to God for it and obtains it; for, as was said before in Chap. V., no favor is dispensed except by the intercession of Mary. And how does Mary obtain favors? It is enough that her Son hears her voice: Make me to hear thy voices " Fac me audire vocem tuam." it is enough that she speaks, and her Son immediately hears her. William of Paris, explaining in the same way the passage above named, introduces the Son, who thus addresses Mary: Oh thou who dwellest in the celestial gardens, intercede with confidence for whomsoever thou wilt, for I can not forget that I am thy Son, or think of refus ing any thing to my mother. It is enough for thee to speak, and thy Son will graciously hear and grant thy petition. f The Abbot Godfrey says that Mary, although she obtains favors by praying, yet prays with a kind of maternal au thority; hence we may be sure that she will ob tain whatever she desires and asks for us. J It is related of Coriolanup, by Valerius Maxi- * Quae habitas in hortis, amici auscoltant, fac me andire vecem tuam. Cant. viii. $ Quse habitas iu hortis ccelestibus, flducialiter pro quibus voInerLi Intercede; noil enim possum oblivisci me filium tuuni, ut matri quid- piam denegaudum putem. Tantum ut vocem proferat, quia a fllio audiri, exaudiri est. t Virgo Maria ex eo quod ille homo est, et natus ex ea, quart quodam matus imperio, apud ipsum impetrare quod voluerit pit flducia BOB dubitatur. Snn. viii* de B. Yiig. OLOKIES OF MARY. mus,* that when he held Rome besieged, all the prayers of his friends and of the citizens could not induce him to withdraw his forces; but when his mother Veturia came to entreat him he could not resist, and immediately raised the siege. But the prayers of Mary are as much more powerful with Jesus than the prayers of Veturia with her son, as the love and gratitude of Jesus to Mary exceeds that of the son of Veturia for his mother. Father Justin Mico- viensis writes: One sigh of Mary has more power than the prayers of all the saints united. f The devil himself confessed this same thing to St. Dominic, when, constrained by his commands, he spoke through the mouth of a possessed person, saying, as Father Pacciucchelli narrates^ that one sigh of Mary availed more with God than the united prayers of all the saints. St. Antoninus says, that the prayers of the blessed Virgin being the prayers of a mother, have a certain kind of authority, hence it is im possible that she should not be heard when she prays. On this account St. Germanus encour ages sinners to recommend themselves to this advocate with these words; Thou, oh Mary, having the authority of a mother with God, dost * Lib. t Unum beatte MariaB snsplriura plus posset, quam omnium Sano Jorum eimul suflragia. In tit. B. V. verbo. Virg. pot. t De B. V. Oratio Deiparae habet rationem imperil; nnde impossible ee^ Mm noa esaadiri. tit. 210 GLORIES OF MARY. obtain pardon for the vilest sinners; for the Lord, who in all things recognizes thee for his true mother, cannot refuse to grant thee what ever thou dost ask.* St. Bridget, too, heard the saints in heaven say ing to the Virgin: What is there that thou canst not do? Whatever thou dost desire is done.f To which corresponds that celebrated verse: What God by a command, thou, oh Virgin, by a prayer canst effect. J Is it not, says St. Augustine, worthy of the goodness of the Lord thus to guard the honor of his moth er? for he asserts that he has come on the earth, not to break, but to fulfil the law, which, among other things, commands us to honor our parents. St. George, Archbishop of Nicomedia, even adds, that Jesus Christ grants to his motker all her petitions, as if to satisfy the obligation that he is under to her for having caused, by her con- Bent, that the human nature should be given him. J Wherefore, St. Methodius, the martyr ex claims: Rejoice, oh Mary, that a Son has fallen to thy lot as thy debtor, who gives to all and * Tu autem materna In Deum auctoritate pollens, etiatn iis qul enormiter peccant, eximiam remissionis gratiam concilias; nonenim potes non exaudiri, cum Deus tibi ut verte et intemeratae Matri in omnibus morem gerat. Van. Enc. Deip. t Domina benedicta, quid est quod noD poteris? Quod enim vis, hoc factum est. $ Quod Deus irnperio, tu prece Virgo poteg. Nunquid non pertinet ad benignitatem Domini, matris honorem iervare, qui legem non venit solvere; sed adimplere? I Fifius quasi exsolvens debitum, implet petitiones tuaa. Or. d Ex. Mar. GLOKIES OF MARY. receives from none. We are all debtors to God for whatever we possess, since every thing is his gift; but God has wished to make himself a debtor to thee, taking from thee his body and becoming man.* So also St. Augustine says: Mary having merited to give flesh to the Divine "Word, and by that to furnish the price of the divine redemption, that we might be delivered from eternal death; therefore is she, says the same doctor, more powerful than any other to help us and obtain for us eternal salvation.f Hence St. Theophilus, Bishop of Alexandria, who lived in the time of St. Jerome, thus wrote: The Son is pleased to be entreated by his moth er, because he wishes to grant for her sake all that he does grant; aud thus to recompense the favor he has received from her when she gave him flesh. Hence St. John Damascene addresses the Virgin in these words: Thou, then, oh Mary, being mother of God, canst save all men by thy prayers, which are enforced by a mother s au- thority.J Let us conclude with the words of St. Bona- venture, who, considering the great benefit which the Lord has conferred on us in giving us Mary for our advocate, thus addresses her: Oh truly * Euge euge, quse debitorem habes filium, qui omnibus muluatur. Deo enim universi debemus, tibi autein etiam ille debitor est. Orat. in Hyp. Dom. t Virgo quse meruit pro liberandia proferre pretium, potest plus mnibus suffragium liberatis impendere. Orat. de aff. $ Potes quidem omnes ealvare, ut Dei Altissimi Mater, precibug aaatama auctoritate pollentibus. Men. 1, Jan. Ode. 212 GLORIES OF MARY. immense and admirable goodness of God, whotc us miserable, guilty creatures, has grunted thee, oh our Lady, for our advocate,that thou inightest, by thy powerful intercession, obtain for us what ever good thou wilt.* Oh, the great mercy of God, continues the saint, who, that we might not flee to hide ourselves from the sentence to be pronounced upon us, has destined his own mother and the treasurer of graces for our ad- vocate.f EXAMPLE. Father Razzi, of the order of Camaldoli, relates that a certain youth having lost his father, was sent by his mother to the court of a princ e. { The mother, who had a great devotion to Mary, when she parted with him made him promise to recite every day a "Hail Mary," and add these words: "Blessed Virgin, help me in the hour of my death" The youth arrived at court, but soon began to lead so dissolute a life, that his master was obliged to send him away. In de spair, without means of support, he went into the country and became a highway robber; but even then he did not omit to recommend himself to our Lady, as his mother had directed him, At * Oh certe Dei nostri mira benignitas, qui suis reis te Dominam tribuit advocatam, ut auxilio tuo, quod volueris, valeas impetrare. In Salv. Keg. t O mlrabilis erga nos, misericordia Dei nostri, qui ne fugere- mus pro gententia, voluit matrem ac dominam gratise instituero ad* Vocatam! J Mirac. di Maria, Mir. GLORIES OF MARY. length he fell into the hands of justice, and was condemned to death. Being in prison the evening before his execution, and thinking of his dis grace, the grief of his mother, and the death which awaited him, he fell to weeping bitterly. The devil seeing him so oppressed by melancholy, appeared to him in the form of a beautiful young man, and said to him that he would release him from death and prison, if he would follow his directions. The convict engaged to do all that he required. Then the pretended youth made known to him that he was the devil and had come to his assistance. In the first place, he ordered him to renounce Jesus Christ and the holy sacra ments. The youth consented. He then requir ed him to renounce the Virgin Mary and her protection. "This," exclaimed the young man, "I will never do," and turning to Mary, repeat ed the accustomed prayer that his mother had taught him: Blessed Virgin, help me in the hour of my death. At these words the devil disap peared. The youth remained in great affliction for the wickedness he had committed in denying Jesus Christ. He invoked the blessed Virgin, and she obtained for him, by her prayers, a great sorrow for all his sins, so that he made his con fession with much weeping and contrition. On his way to the gallows, happening to pass before a statue of Mary, he saluted her with his usual prayer: Blessed Virgin, help me in the hour of vny death, and the statue, in the presence of all, inclined its head and saluted him. Deeply mov- GLORIES OF MARY. ed, he begged to be allowed to kiss the feet of the image. The executioners refused, but after wards consented on account of the clamor of the people. The youth stooped to kiss her feet, and Mary extended her arm from that statue, took him by the hand and held him so strongly that no power could move him. At this prodigy the multitude shouted "Pardon, pardon," and pardon was grant ed. Having returned to his country, he led an exemplary life, and was always most devoted to Mary, who had delivered him from temporal and eternal death. PRAYER. Oh great mother of God, I will say to thee with St. Bernard: Thy Son hears thee and will grant thee whatsoever thou dost ask.* Speak then, speak, oh Mary our advocate , in behalf of us miserable creatures. Remember that thou hast received thy great power and dignity even for our benefit. A God has chosen to become thy debtor, by taking from thee the human nature to the end that thou mayest dispense to the mis erable the riches of divine mercy. We are thy servants, in a special manner consecrated to thy service, and among these I hope to be one. We glory in living under thy protection. If thou doest good to all, even to those who do not know thee and do not honor thee, and who even insult * Loqnere, Doraina, quia audit filial tuns et qusecumque petieri^ kapertrabis. GLORIES OP MARY. tnd blaspheme thee; how much ought we to hope from thy kindness, who dost seek for the wretch ed that thou mayest relieve them! we who hon or, love, and trust in thee! We are great sinners, but God has granted thee mercy and power great er than all our sins. Thou canst and wilt save us; and we will so much the more earnestly de sire this, as we are unworthy of it, that we may glorify thee the more in heaven, when we shall have been received there by thy intercession. Oh,mother of mercy, we present to thee our souls once pure and washed with the blood of Jesus Christ,but since defiled with sin. To thee we present them, wilt thou purify them? Obtain for us sincere amendment, obtain for us the love of God, perseverance, paradise. We ask great things of thee, but canst thou not obtain them all for us? Are they greater than the love God has for thee? Thou hast only to open thy lips in pray er to thy Son, and he will grant thee all things. Pray, then, pray, oh Mary, for us; and surely thou wilt be heard graciously, and we shall be saved. SECTION II. MARY IS A MERCIFUL ADVOCATE, WHO DOES NOT REFUSE TO DEFEND THE CAUSE OF THE MOST MISERABLE SINNERS. THERE are so many reasons why we should love this our loving queen, that if all the earth should praise Mary, and all sermons treat of her alone, and all men should give their Hvea 216 GLORIES OP MARY. for Mary, it would yet be little compared to the homage and gratitude we owe her, for the very tender love she bears to all men, even to the most miserable sinners who preserve tow* ards her any feeling of devotion. Raymond Jordan declares that Mary cannot but love those who love her. Nay she does not disdain even to serve those who serve her, using, if they are sinners, all the power of her intercession to ob tain pardon for them from her blessed Son.* And so great, he goes on to say,is her kindness and compassion, that no one, however degraded he may be, should fear to cast himself at her feet, since she rejects no one who has recourse to her.f Mary, as our most loving advocate, offers herself to God the prayers of her servants, especially those which are offered to her; for as the Son intercedes for us with the Father, thus she intercedes for us with the Son, and never ceases to intercede with both for our salvation, and to obtain for us the favors that we ask. J Rightly, then, does the blessed Denis, the Car thusian, call the holy Virgin the peculiar refuge of the lost, the hope of the wretch ed and the advocate of all sinners who have re course to her. * Maria diligit diligentes se; Imo sib! servientibus eervit. Ips benedicto filio suo irato poteutissime reconciliat servos et araatores euos. Pranf. in Cant. t Tanta est ejus benignitas, quod nulli formidandum est ad cam accedere; tantaque misericordia ut nemo ab ea repel latur. $ Ipsa preces servorum, maxime quae sibi exhibentur, repraesentat in conspectu divime majestatis; quia ipsa est advocata nostra apud filium, sicut films apud Patrem. Imo apud Patrem et Filium pro. curat negotia et preces nostras. In diet. Prsef . Singulare perditorum refugium, miserorum spem, advocatam omnium iniquorum ad ee conf ugientium. GLORIES OF MARY 217 But if there ever be any sinner who, indeedj does not doubt the power, but has no trust in the mercy of Mary, fearing that she may not be willing to aid him on account of the magnitude of his offences, St. Bon a venture encourages him by saying; Great and peculiar is the privilege which Mary has with her Son, of obtaining by her prayers whatever she desires;* but what would this great power of Mary avail us, he adds, if she should be indifferent to our wel fare?! No, let us not doubt, concludes the saint, let us be secure, and always thank the Lord and his divine mother for it; for, as she is the most powerful of all saints with God, so she is the most loving advocate, and the most desirous of our welfare.! And who, oh mother of sinners! joyfully exclaims St. Germanus, who, after thy Jesus, has so much care of us, and of our wel fare, as thou? Who doth defend us in the trials that afflict us, as thou dost defend us? Who take upon himself to protect sinners, as if combating in their behalf, as thou dost?| Wherefore, he adds, thy patronage, oh Mary! is more powerful and loving than we are able to comprehend. *[ Whilst, as the Idiot says, all * Grande privilegium Marise, quod apud filium eit potentissima,, In Spec, lect, 6, 7. t Sed quid tanta Mariae potentia prodesset nobis; ei ipsa ninu curaret do mbis? $ Carissimi sciamus indubitanter, et pro hoc gratias agamus ^In- cessttnter, quia eicut ipsa apud eum omnibus sanctis est potentior, ita pro nobis omnibus est sollicitior. Quis post filinm tuum curam gerit generis hmnani, sicut tuf Serrn. de Zona. Virg. I Quis ita nos defendit in nostris afflictionibus. Quis pugnat pr peccatoribus? T Propterea paVrotiniom tuum majus st quam appreheudl poaait. 518 GLORIES OP MARY. the other saints can aid their own servants by their patronage more than others; the divine mother, as she is the queen of all, so is she the advocate of all, and cares for the salvation of all* She cares for all, even for sinners, and glories especially in being called their advocate; as she herself declared to the venerable sister Mary Vil- lani, saying: "Next to the title of mother of God, I glory most in being named the advocate of sin ners." The blessed Amadeus says, that our queen is always before the divine Majesty, interceding for us with her powerful prayers.f And since in heaven she knows perfectly our miseries and necessities, she cannot but have pity on us; so, with the affection of a mother, moved by com passion for us, she kindly and mercifully endeav ors to relieve and save us. J It is with good rea son, then, that Richard of St. Laurence encour ages every one, however degraded he may be, to appeal confidently to this sweet advocate, in the certain belief that he will always find her ready to help him. It is also well said by Godfrey, * Cseteri sanctl jurequodam patrocinii prosibi specialiter commls- sis plug possunt prodesse, quam pro alienis; beatissima vero Virgo, gicut omninra est regina, sic est omnium patrona et advocata, etcura illi est de omnibus. De Contempl. B. V. in Prol. t Adstat beatissima Virgo vultui conditoris prece potentissima, semper interpellans pro nobis. $ Videt enim nostra discrimina, nostrique clemene Domina materno affectu miseretur. f Inveniet semper paratam auxiliarl. GLORIES OF MAST. that Mary is every ready to pray for all.* And oh, with how much efficacy and love, St. Bernard exclaims, this good advocate of ours conducts the cause of our salvation !f St. Augustine, contemplating the affection and ear nestness with which Mary is continually occupied in interceding with the divine Majesty for us, that the Lord may pardon our sins, assist us with his grace, free us from dangers, and relieve us from our miseries, thus addresses the holy Virgin :J Oh Lady! it is true that all the saints desire our salvation and pray for us; but the charity and tenderness which thou dost mani fest for us in heaven, by obtaining with thy prayers so many mercies from God, obliges us to confess, that we have in heaven only one ad vocate, that is thyself, and that thou alone art the only true lover watchful of our wel fare. And who can comprehend the soli citude with which Mary is always waiting on God in our behalf? St. Germanus says: She is never satisfied with defending us: "Non est sa- tietas def ensionis ejus." The expression is beauti ful. So great is the pity which Mary has for our miseries, and so great is the love she bears us, that she prays always, and prays again and is never satisfied with praying for us, and defend- * Ipsa pro universe mundo paratissima est ad precandum. t Advocatam pnemisit peregrinatio nostra; quse tamquam judicis mater, et mater misericordise, suppliciter et efflcaciter salutis nostra negocia pertractabit. Serm. 1, de Ass. % Unam te ac solam pro nobis in coelo fatemur ease sollicitam. Aft In Spec. lect. 520 GLOBIES OP MABT. ing us from evil with her prayers, and obtain ing for us favors she is never satisfied with de* fending us. What poor sinners we should be if we had not this advocate, so powerful and so merciful, and at the same time so prudent and so wise, that the judge, her Son, cannot condemn the guilty, if she defends them, as Richard of St. Laurence says.* Well then, does St. John ( the geometrician) salute her: Hail, authority which puts an end to strife.} For all the causes de* fended by this most wise advocate are gained. Hence Mary is called by St. Bonaventure, the wise Abigail "Abigail sapiens." This was the woman who, as we read in the first of Kings, knew so well how to appease King David, by her persuasive entreaties, when he was full of indignation against Nabal, that he himself bless ed and thanked her for having with her sweet words, prevented him from revenging himself upon Nabal with his own hands. J Precisely the same thing does Mary continually in heaven, in behalf of innumerable sinners: she knows so well how to appease the divine justice with her ten der and wise entreaties, that God himself bless es her for it, and as it were thanks her, that thus * Tarn prudens et diserta eet advocata Maria t quod non potetl Alias vindicate in eos, pro quibus ipsa allegat. De Laud. t Salve jus dirimens lites. Pep. Lez. $ Benedicta tu, quse prohiboisti me Lodle, ne ntotecerar me mam C. xx 1 *. GLORIES OF MARY. he restrains him from abandoning and punish? ing them as they deserve. For this end, saya St. Bernard, the eternal Father, desirous to show all possible compassion towards us, besides Jesus Christ, our principal advocate with himself, has given us Mary for our advocate with Jesus Christ. There is no doubt, says St. Bernard, that Jesus is the only mediator of justice between men and God, who in virtue of his merits can, and according to his promises will, obtain for us pardon and divine grace; but because men rec ognize and fear in Jesus Christ the divine majesty, which dwells in him as God, it was necessary that another advocate should be assign ed to us, to whom we could have recourse with less fear and more confidence; and this is Mary, than whom we can find no advocate more power ful with the divine majesty and more compassion ate towards us.* But he would greatly wrong the mercy of Mary, continues the saint, who should still fear to cast himself at the feet of this most sweet advocate, who is in nothing severe or terrible, but is in all things kind, lovely, and compassionate. f Read and revolve as much as you will all the history found in the Gospel, and if you find any act of austerity in Mary, then fear * Fidelis et notens mediator Dei et hominura: sed divinam rever- entur in eo homines maiestatem. opus est enim mediatore ad medi- atorem ipsum: nee alter nobis utilior quam Maria. Serm. in Sign. Magn. t Quid ad Mariam accedere trepidet humaua fragilitaa? Nihtt ftunterum in ea, niMl terribiie, tota suavis est. 222 GLORIES OF MARY. to approach her. But you will never find any; go then joyfully to her, for she will save thee by her intercession.* Exceedingly beautiful is the exclamation which William of Paris puts in the mouth of a sinner who has recourse to Mary: Oh mother of my God, I come to tbee full of confidence, even in the miserable state to which I find myself re duced by my sins; if thou dost reject me, I will plead with thee, for in a certain sense thou art bound to help me since all the Church of the faithful calls thee and proclaims thee mother of mercy.f Thou, oh Mary, art so dear to God that he always graciously listens to thee; thy great mercy has never failed; thy most sweet condescension has never despised any sinner, however enormous his sins, who has had recourse to thee. J What! could the whole Church falsely and in vain name thee her advocate and the refuge of sinners? No, never be it said that my sins prevent thee, oh my mother, from exercising the great office of mercy which thou * Revolve diligentiue evangelic historiae seriem universam, et si quid forte durum occurrerit in Maria, ad earn accedere verearis, Serm. in Si?rn. t Adibo te tmo etiam conveniam. ploriossissima Dei eenitrix, quam matrem misericordiae vocat. imo clamitat omnis eccles a sano torum. De Keth. Div. $ Tu, inquam, cujus gratiositas nunquam repulsam patitur, cujus misericordia nulliunquam defuit; CUJUB benignissima humani- tae nullum unquam deprecantem quantumcumque peccatoreia deepexit. An f also aut inanlter vocat te omnis Ecclesia, advocatam saam, t miserorom refogiumf GLOBIES OF MABY. dost hold, by which thou art at the same time the advocate and mediator of peace between God and man, and next to thy Son the only hope and refuge of sinners.* Whatever of grace and glory is thine, even the dignity of being mother of God itself, if I may so speak, thou owest to sinners, since for their sake the divine Word has made thee his mother.f Far from this divine mother who has brought forth unto the world the fountain of mercy, be the thought that she, could refuse her compassion to any sinner who recom mends himself to her. J Since, then, oh Mary, thy office is that of peacemaker between God and man, may thy great mercy, which far exceeds all my sins, move thee to aid me. Console yourselves, then, oh ye faint of heart, I will say with St. Thomas of Villanova, tako heart, oh miserable sinners; this great Virgin, who is the mother of your judge and God, is the advocate of the human race. Powerful and able to obtain whatever she wishes from God; most * Absit, ut peccata mea possint enspendere te a tarn salubri officio pietatie; quo et advocata es, et mediatrix hominum, post filium tuum spes unica et refugium tutissimum miserorum. t Totnm siquidem quod habes gratiae, totum quod babes glorias, et etiam hoc ipsum quod mater es Dei, si fas est dicere, ob peccatores tibi collata sunt. $ Absit hoc a matre Dei. quae fontem pietatis toti mundo pe perit, nt caique miserorum suse misericordise subventionem nnquam iene^et. f Officium ergo tuum est te mediam interponere inter ipsum et homines. Moveat te gloriosa Dei mater, benignissima misericordit taa, qu major est incogitabiliter omnibus vitiis meie et D. e. 18, de th. Div. 224 GLORIES OF MAKY. wise, for she knows every method of appeasing him; universal, for she welcomes all, and refuses to defend none.* EXAMPLE. Our advocate has shown how great is her kind ness towards sinners by her mercy to . Beatrice, a nun in the monastery of Fontebraldo, as relat ed by Cesariu8,f and by Father Rho. J This un happy religious, having contracted a passion for a certain youth, agreed to flee with him from the convent; and in fact she went one day before a statue of the blessed Virgin, there deposited the keys of the monastery, for she was portress, and boldly departed. Arrived in another coun try, she led the miserable life of a prostitute for fifteen years. It happened that she met, one day, the agent of the monastery in the city where she was living, and asked of him, thinking he would not recognize her again, if he knew sister Bea trice? "I knew her well," he said: "she is a holy nun, and at present is mistress of novices." At this intelligence she was confounded and amazed, not knowing how to understand it. In order to ascertain the truth, she put on another dress and went to the monastery. She asked for eister Beatrice, and behold, the most holy Virgin appeared before her in the form of that same image to which at parting she had committed * Consolamini pussillanimos; respirate miserabiles; Virgo Deipara art human! generis advocata; idonea, sapientisaima, untvereaHs, la Bog. pro exp. adv. Turc. GLORIKS OP MARY. her keys, and her dress, and the divine mother thus spoke to her: "Beatrice, be it known to thee that, in order to prevent thy disgrace, I assumed thy form, and have filled thy office for the fifteen years that thou hast lived far from the monastery and from God. My child, return, and do penance, for my Son is still waiting for thee; and strive by thy holy life to preserve the good name I have gained thee." She spoke thus and disappeared Beatrice re-entered the. mon astery, resumed the habit of a religious, and, grateful tor the mercj of Mary, led the life of a gaint. At her death she made known the fore going incident, to the glory of this great queen. PRAYER. Oh great mother of my Lord, I now see that the ingratitude shown by me for so many years to God and to thee, would justly merit that thou shouldst abandon all care of me, for the ungrate ful are no more worthy of favors. But, oh Lady, I have a great idea of thy goodness; I believe it to be far greater than my ingratitude; continue, then, oh refugeof sinners, to help a miserable sin ner who confides in thee. Oh mother of mercy, ex tend thy hand to raise a poor fallen creature who implores thy mercy. Oh Mary, defend thou me, or tell me to whom I shall have recourse, and who can protect me better than thou. Can I find an advocate with God more merciful and more powerful than thou, who art his mother? Thou having been created for the mother of the Sar* 226 GLORIES OF MARY. iour, art destined to save sinners, and hast been given me for my salvation. Oh Mary, save him who has recourse to thee. I do not merit thy love, but the desire thou hast to save the lost gives me the hope that thou dost love me; and if thou lovest me, how can I be lost? Oh my beloved mother, if, as I hope, I am saved by thee, I will no longer be ungrateful; I will make amends by perpetual praises and by all the affec* tion of my soul for my past ingratitude, and will make some return for the love thou bearest me. In heaven, where thou reignest and wilt reign forever, I will always joyfully sing thy mercies, and forever I will kiss those loving hands that have freed me from hell as often as I have deserv ed it for my sins. Oh Mary, my liberator, my hope, my queen, my advocate, my mother, I love thee, I wish thee well, and will always love thee. Amen, amen; thus I hope, so may it be. SECTION III. MARY 18 THE PEACE-MAKER BETWEEN SINNERS AND OOD. THK grace of God is a treasure, very great and most earnestly to be desired by every soul. It is called by the Holy Spirit an infinite treasure, since by means of divine grace we are raised to the honor of being made the friends of God: "She is an infinite treasure to men, which they that use become the friends of God."* Whence it is * Infinites eet thesaurus, quo qol uei sont, patticlpea fa*tt MB* Sajx, vll. GLOKIES OF MARY. that Jesus, our Redeemer and God, did not hesi tate to call those who are in grace, his friends: You are my friends: "Vos amici mei estis."* Oh accursed sin that loosens the ties of this bless ed friendship: Your iniquities have divided between you and your God:"f for they make the soul hateful to God, and from a friend it becomes an enemy of the Lord: " To God the wicked and his wickedness are hateful alike."! What, then, must a sinner do who finds himself so unhappy as to have become an enemy of God? He must find a mediator who will obtain pardon for him and enable him to recover the lost friendship of God. Take courage, says St. Bernard, oh sinner, who has lost God. Thy Lord himself hath given thee a mediator, even his Son Jesus Christ who can obtain for thee whatever thou de- *irest. But, oh God, the saint here exclaims, why do men esteem severe this most merciful Sav iour, who hath given his life for our salvation? Why do they look upon him as terrible who is all loveliness? Distrustful sinners, say, why do you fear? If you fear because you have offend ed God, remember that Jesus with his own lacerated hands has nailed your sins to the cross, Joan. t Inlqnitates vestrse diviaerunt Inter vos et Deum vestruml 0X. $ Odlo sunt Deo impius et Impietas ejus. Sap. xiv. S Jesum tibi dedlt medlatorem; quid non apud talem pattern tfl obtineat. Serm. de Aqtued. 228 GLORIES OF MARY. and having satisfied the divine justice for them by his death, he has removed them from your soul.* But if ever, adds the saint, you fear to have recourse to Jesus Christ because his divine majesty alarms you, since when he became man he did not cease to be God, if you ever wish for another advocate with this mediator, invoke Mary, for she will intercede for you with the Son, who will surely graciously listen to ner, and the Son will intercede with the Father, who can refuse nothing to this Son.f And so, concludes St. Bernard, this divine mother, oh my children, is the ladder of sinners, by which they ascend anew to the height of divine grace. This is my greatest confidence this is the whole ground of my hope.J Let us hear what the Holy Spirit makes the blessed Virgin say in the sacred Canticles: I am, says Mary, the defence of those who have re course to me, and my mercy is to them a tower of refugejfor this I have been appointed by my Lord as a peacemaker between sinners and him. Car dinal Hugo, on the same text, says, that Mary is * Serverum imaginantur, qui pins est, terribilem, qui amabilis est. Quid timetis modicse fidei? Peccata affixit cruci euis manibus. t Sed forsitan et in ipso majestatem vereare divinam, quod licet factus sit homo, manserit tamen Deus. Advocatum habere vis et apud ipsum? recurre ad Mariam; exaudiet utique matrem filius, et cxaudiet fllium Pater. $ Filioli, hsec peccatorum scala, haec maxima mea fiducia est, base tota ratio spei mete. Cit. Serm. de Aquaed. $ Ego morns; et ubera mea sicnt turns, ex quo facta sura ooram e quasi paeem reperieus. Cant c. viii. GLORIES OF MATTt. lire" great peacemaker who obtains from God, and gives peace to enemies, salvation to the lost, pardon to sinners, and mercy to the despairing.* For this reason she was called by her divine spouse: Beautiful as the curtains of Solomon: Formosa sicut pelles Salomonis."f In the tents of David there was nothing treated of but war, but in the tents of Solomon peace alone was spoken of. The Holy Spirit giving us to understand by this, that the mother of mercy does not treat of war and of vengeance against sinners, but only of peace and the pardon of their offences. Again, Mary was prefigured by Noe s dove, who returned to the ark bearing in her beak the olive-branch, as a sign of the peace which God granted to men. Wherefore St. Bonaven- tur says: Thou art that most faithful dove, which, mediating with God, hath obtained for the world, which was lost, peace and salvation. Mary, then, was the heavenly dove who brought to the lost world the olive-branch, a sign of mercy ;J for she gave us Jesus Christ, who is the foun tain of mercy, and thus obtained, by the price of his merits, all the graces which God * Ipea reperit pacem inimicis, salutem perditis, indulgentiam reis, miaericordiam desperatis. t Cant. $ Tu enim es ilia fldelissima columba Noe, quse inter Deum et mundum diluvio spiritual! submersum mediatrix idelissima extitisti. ipsa Chrfitum nobia detulit fontem misericordia. 2*0 GLORIES OF MARY. gives us. And as through Mary the world re ceived celestial peace,* as St. Epiphanius says, o by means of Mary sinners are constantly be coming reconciled to God. In the same way, the blessed Albert us Magnus says in her name: I am that dove of Noe, who brought to the Church universal peace.f Moreover, the rainbow seen by St. John, that urrounded the throne of God, was also an exact type of Mary. J According to the explanation of Cardinal Vitalis, Mary is always before the divine tribunal to mitigate the sentence and punishment due to the sinner. And St. Ber- nardine of Sienna says, that it was of this rain bow that the Lord spoke, when he said to Noe that he would place in the clouds the bow of peace, that when he should see it he might re member the eternal covenant that he had estab lished with men. || And Mary, says St. Bernar- dine, is that very bow of eternal peace.!" For as God, at the sight of the bow, remembers the peace promised to the earth, thus at the pray ers of Mary he pardons sinners the offences com- Per te pax ccelestis donata eet. t Ego sum colnmba Noe, Ecclesise ramum olivsj et pads tnfeie&i niyersalis. In Bibi. Mar. lib. Cant. J Et Iris erat in circuitu eedis. Apoc. Iris in circuitu eedis est Maria, quse mitigat Dei judicium et sen- Untlam contra peccatores. In Spec. Script. | Arcum meum ponam in nnbibns, et erit signum foederis inter m t terrain . Videbo ilium, et recordabor foederis eempiterai. Gen. ix. 18. J Ipsa eat areas f cederis sempiterni. Serm. 1, de No. AH GLOKIES OF MABT. mitted against him, and establishes peace with them.* For the same reason Mary is also compared to the moon.f For, St. Bonaventure says, as the moon is in the midst between heaven and earth, so she continually interposes between God and sinners, that she may appease the Lord tow ards them, and enlighten them on their return to God.t And this was the most important office given to Mary when she was placed upon the earth of lifting the souls fallen from divine grace, and reconciling them to God. Feed thy kids: " Pasce hsedos tuos. " This was said to her by the Lord when he created her. It is well known that sinners are represented by goats; and as the elect, represented by sheep, wifl be placed on the right hand in the valley of judgment, the goats will be placed on the left. Now these goats, says William of Paris, are committed to thee, oh great mother, that thou mayest change them into sheep, and that those who, by their sins, have merited to be banished to the left, by thy intercession may be placed on the right.] Hence the Lord revealed to St. * Fructus Iridig est recordatio divini fcederis; sic perverginem f lorioaam offensa eis remittitar, f cedus stringitur. Serin, in Apoc. t Pulchra at Luna. Cant. $ Sicut Luna est media inter corpora coeleetia et terrena, et quod b illis accipit ad inf eriora refundit; eic <st virgo regia inter noa et Denm est media, etgratiam ipsa no bis refundit. Serm. 14, da Nftt. Bom. $ Cant. bade* tuoa, quo* convert!* in oves, et qui a iniatrlc In 232 GLOKIES OF MARY. Catherine of Sienna that he had created this hia beloved child as a sweet bait, that would draw men, and especially sinners, to God.* And here we should note the beautiful reflection of Wil liam, the Englishman, on the passage above cited, who says, that God recommends to Mary her own goats, "hsedos tuos;" because the Virgin does not save all sinners, but only those who serve and honor her. Those, on the contrary, who live in sin, and do not honor her with any special devotion, neither recommend themselves to her in order to escape from their sins, are not the goats of Mary, but in the judgment will be placed miserably on the left among the damned.f A certain nobleman who was despairing of his eternal salvation on account of his sins, was encouraged by a religious to have recourse to the most holy Virgin, by visiting her sacred image which was in a certain church. The nobleman went to the church, and on seeing the figure of Mary he felt himself, as it were, invited by her to cast himself at her feet and trust. He hastens to do so, kisses her feet, and Maiy, from that statue, extended her hand for him to judicio erant collocandi, tua intercessione collocantur a dextris. * Hsec est a me electa tanquam esca dxilcissima ad capiendos hom ines, potissimum peccatores. Bios. Monil. Spir. t Suos vocat qnia non omnes hsedi vocantur Marias, .sed qui Mariam eolunt ac venerantur, licet sceleribus contaminati. Qui vero pecoatis irretiti sunt, nee B. Virginem special! obsequio prosequuntur, nee preces fundunt in ejus cultum, ut aliquando resipiscant, hsedi prc. facto eunt non Marire, sed ad sinistram judicis sistendi. GLORIES OP MAEY. kiss, and on it he saw these words written: "I will deliver thee from them that afflict thee." * As if she had said to him: My son, do not despair, for 1 will deliver thee from thy sins, and from the fears that oppress thee. It is re lated that on reading these sweet words, that sinner felt such sorrow for his sins, and conceived such a love for God, and for his sweet mother f that he died there at the feet of Mary. Oh, how many obstinate sinners does this magnet of hearts draw daily to God, as she herself said to St. Bridget: "As the magnet attracts to itself iron, thus I draw to myself the most obdurate hearts, that I may reconcile them to God;f" and this prodigy is not rarely, but daily ex perienced. I could myself testify to many cases that have occurred in our missions alone, where sinners who have remained harder than iron during all other sermons, while hearing that on the mercy of Mary, were touched with com punction, and turned to God. St Gregory re lates that the unicorn is so ferocious a wild beast, that no hunter can succeed in taking it; but at the voice of a maiden who calls upon him to surrender, he draws near, and without resist ance allows himself to be bound by her. Oh, how many sinners, more fierce than wild beasts, who flee from God, at the sound of the voice of this great Virgin Mary, advance and allow them selves to be gently bound by her to God! * Ego eripiam te de affiigentibus te. t Sicnt magnes attrahit ferrum sic ego attiaho dura oorda* L. ^ GLORIES OF MARY. fc For this end, says St. John Chrysoitom, the Virgin Mary was made mother of God, that those sinners who, by reason of their wicked life, could not be saved according to the divine justice, might obtain salvation through her sweet compassion and powerful intercession.* St. Anselm confirms this when he says that Mary has been exalted to be mother of God for sin ners rather than for the just, since Jesus Christ announced that he came not to call the just, but sinners.f And so the holy Church sings: "Sinners thou dost not abhor, since but for them thou never wouldst have been worthy of such a Son "J William of Paris also says: Oh Mary, thou art obliged to help sinners, since for all the gifts, graces, and honors thou dost possess, which are comprehended in the dignity thou hast received of being the mother of God, for all, if I may so speak, thou art indebted to sin ners, since for their sakes thou wert made worthy to have a God for thy Son. If, then, concludes St. Anselm, Mary, for the sake of sinners, has been made mother of God, ho wean * Ideo mater Dei pnaelecta es ab eterno; ut quos justitia filii sal. vare non potest, tu per tuam ealvares pietatem. Horn, de Prses. t Scio illam magis propter peccatores, quam propter justos, fao torn esse Dei Matrem; dixit enim ejus bonus films se non venisse tocare justos, Bed peccatores. $ Peccatores non abhorres, eine quibus nunqnam fores tanto dlgna Olio* f Totum quod babes, si fas est dicere, peccatoribu debest proptwr peccatores tibi collata *unt. De Beth. DIv. GLORIES CF MARY* Hi I, however great may be my sins, despair of pardon?* The holy Church teaches us, in the collect of the Mass for the Vigil of the Assumption, thai the divine mother has been removed from this earth that she might intercede for us with God, in sure confidence of being graciously heard.f Hence Mary is named by St. Justin ian, Arbitress: "Sequestra." The Word em ployed as arbitress. J Sequester signifies the same as arbiter, one to whom two contending parties refer all their questions; so that the saint means to say, that as Jesus is mediator with the eternal Father, so Mary is our media trix with Jesus, to whom the Son refers all the charges which, as judge he has against us. Mary is called by St. Andrew of Crete, the confidence and security of our reconciliation with God. And by this the saint intends to say, that God seeks a reconciliation with sinneri by pardoning them, and that they may not de spair of pardon, he has given them Mary as a pledge of it; hence he salutes her: Hail, oh peace of God with men; "Salve divina homin- * SI Ipsa propter peccatores facta est Dei mater, qnomodo ta- manitas peccatoruxa meorum cogere poterit desperare veniam? D Exc. t Quam idclrco de hoc Bseculo transtulit, nt apud te pio noatris fiducialiter intercedat. $ Verbum usum est Virglne sequestra. | Divinarum reconciliationem, qu pigncre accept* fit. 236 GLORIES OF MARY. ibus reconciliatio." Wherefore St. Bonaven ture says, encouraging every sinner: If thou f earest, on account of thy sins, that an angry God may wish to avenge himself upon thee, what art thou to do? Go to the hope of sinners, namely, Mary; and if thou f earest that she will refuse to take thy part, know that she cannot refuse to defend thy cause, for God himself has assigned her the office of relieving the wretched.* And what does the Abbot Adam say? Should a sinner fear being lost, to whom the mother of his judge offers herself as his mother and ad- vocate?f And then the same writer adds: Oh Mary! who art mother of mercy, couldst thou refuse to pray thy Son, who is judge, for another son, who is the criminal? Canst thou refuse to intercede in behalf of a redeemed soul with the Redeemer, w r ho, for no other end than to save sinners, died on the cross? J No, thou wilt not refuse, but earnestly wilt employ thyself in praying for all those who invoke thee, well knowing that the same Lord who hath consti tuted thy Son mediator of peace between God and man, has at the same time made thee media trix between the Judge and the criminal, Here * Si propter tuas nequitias Dominum videris indignatum, ad spem peccatoram confugias; sibi pro miseris satisfacere ex officio com- missum est. t Timere ne debct ut pereat, cui Maria se matrem exhibet, et ad- vocatam. $ Tu misericordise mater non rogabis pro filio filium, pro redempto redemptorem? Rogabis plane quia qui filium tuum inter Deum et homineni posuit mediatorem, te quoque inter reum, et judicem posuit ad tutricem. GLORIES OP MARY. St. Bernard takes up the subject, and says: Give then thanks to him who has provided thee with guch a mediatrix.* Whoever thou art, oh sin ner, plunged in the mire of guilt, hoary in sin, do not despair; thank thy Lord, who in order to show mercy to thee, has not only given thee his Son for an advocate, but, to increase thy confidence and courage, has provided thee with such a mediatrix, who, by her prayers, obtains whatever she wishes. Have recourse to Mary, and thou wilt be saved. EXAMPLE. It is related by Rupensis,f and by Boniface,J that in Florence there lived a young girl, named Benedetta (the blessed), although she might bet ter have been called Maladetta (the cursed), from the scandalous and wicked life she led. Hap pily for her, St. Dominic happened to preach in that city, and she, from mere curiosity, went one day to hear him. But the Lord touched her heart during the sermon, so that, weeping bit terly, she went to make her confession .to the saint. St. Dominic heard her confession, gave her absolution, and directed her to say the rosary. But the unhappy girl, by the force of her evil habits, returned to her wicked life. The saint heard of it, and going to her, induced her to con- * Age gratias ei, qui talem tibi mediatricem providit. Sitn. in ftign. Magn. t Ros. Sacr. * Stor, Virg. 238 GLORIES OF MARY. fees once more. God, in order to confirm hef in her good life, one day showed hell to her, and some persons there who had been already con demned on her account. Then opening a book, AQ made her read in it the frightful record of her sins. The pentitent shuddered at the sight, and, full of confidence, had recourse to Mary, asked her help, and learned that this divine mother had already obtained from God for her time enough to mourn for her numerous sins. The vision disappeared, and Benedetta devoted herself to a good life; but seeing always open before her eyes that dark catalogue, she one day prayed in these words to her consoler: "Oh mother, it is true that for my sins I should now be deep in hell; but since thou, by thy interces sion, hast liberated me from it, by obtaining for me time for repentance, most merciful Lady, I ask of thee one other favor. I will never cease to weep for my sins; but do thou obtain for me that they may be cancelled from that book." After this prayer, Mary appeared to her, and told her that in order to obtain what she asked, she must preserve an eternal remembrance of her sins, and of the mercy of God towards her; and still more, that she must meditate on the passion of her Son, which he suffered for love of her; and also that she must bear in mind that many had been damned who had committed fewer sins than she had done. She also revealed her that a child of only eight years of age, fof one mortal sin only, had been that day condemn GLORIES OF MARY. ed to hell. Benedetta having faithfully obeyed the most holy Virgin, one day beheld Jesus Christ, who showed her that book, and said to her: Be hold, thy sins are cancelled; the book is white, inscribe on it now acts of love and of virtue. Benedetta did this, led a holy life, and died a holy death. PBATEB. Then, oh my most sweet Lady, if thy office is, as William of Paris eays, to interpose as a mediatrix between the sinner and God,* I will ay to thee with St. Thomas of Villanova: Ah, then, oh ou? advocate, fulfil thy office.f Fulfil at once thy office also in my behalf. Do not tell me that my cause is too difficult to be gained; for I know, and all tell me, that no cause, how ever desperate, if defended by thee, was ever lost; and will mine be lost? No, I fear not this. I have only to fear, when I behold the multitude of my sins, that thou wilt not undertake my defence; but considering thy vast compassion and the great desire that fills thy most loving heart to help the vilest sinners, I no longer fear even this. And who was ever lost that had recourse to thee? I invoke, then, thy aid, oh my great advocate, my refuge, my hope, and my mother Mary. To thy hands T commit the cause of my eternal salvation. To thee I consign my soul; Oficram tuum eat, te mediam Interponere inter Deum et n<r 1 8)a *go dvocata noitnt offlcium tuum Itnpie, 240 GLORIES OF MARY. it was lost, but thou must save it. I alwayi thank the Lord that he gives me this great confidence in thee, which, notwithstanding my unworthiness, I believe will secure my salva tion. One fear alone remains to afflict me, my beloved queen: it is, that I may one day lose, through my neglect, this confidence in thee. Therefore I pray thee, oh Mary, by all thy love for thy Jesus, to preserve and increase more and more in me this most sweet confidence in thy intercession, by which I certainly hope to recover the divine friendship, which I have hitherto so foolishly despised and lost; and once having recovered it, I hope by thy means to preserve il; and preserving it, I hope finally through thee to go one day and thank thee for it in paradise, and there to sing the mercies of God and thine through all eternity. Amen, Thus I hope, so may it be, and so it shall be! GLORIES OF MARY., 241 CHAPTER VII. RLLO9 TUOS MISERICORDES OCULOS AD N08 COK- * VERTE. Turn thy eyes of mercy towards us. SECTION I. MARY IS ALL EYES TO PITY AND RELIEVE OUR MISERIES. EPIPHANIUS calls the blessed Virgin, "Multoculam ;" that is, one who has many eyes, that she may relieve our miseries on this earth. One day, when a person possessed was being exorcised, the devil was asked by the exorcist what Mary was then doing. The Evil One replied: She is descending and ascending;"* by which he intended to say, that this gracious Lady does nothing else than descend upon the earth to bring graces to men, and ascend to heaven to obtain there the divine blessing on our supplications. Rightly, then, was the holy Virgin named by St. Andrew of Avellino, the active power of paradise; for she is contin ually employed in deeds of mercy, imploring favors for all, for the just and for sinners. "The eyes of the Lord are upon the just," says David;fbut the eyes of our Lady are upon the 51 P. Pep. to. 5, Lee. t Oculi Domini super justos. Ps. xxxiii. 248 GLORIES OF MARY. juat and upon sinners,* as Richard of Si. Laurence says; for he adds: The eyes of Mary are the eyes of a mother; and the mother not only guards her child from falling, but if he falls, she hastens to raise him.f Jesus himself revealed this to St. Bridget, whom the saint heard one day speaking to his mother, and saying: "Ask of me, oh my mother, whatever thou dost desire^ J and the Son is always in heaven saying this to Mary, pleased with granting his beloved mother what ever she asks. But what does Mary ask? St. Bridget understood the mother to answer him: I ask mercy for sinners: "Misericordiam peto pro miseris." As if she would say, my Son, thou hast already destined me for the mother of mercy, for the refuge of sinners,for the ad vocate of the miserable, now thou sayest to me that I may ask whatever I wish; but what would I ask of thee? I ask of thee that thou wilt have mercy on the sinner: "Misericor- diam peto pro miseris." Thou art, oh Mary, so full of compassion, St. Bonaventure tenderly Bays to her, thou art so watchful to relieve the wretched, that it seems thou hast no other desire, too other concern than this.) And because, among the wretched sinners are the most wretched of * Bed oculi Dominie super justos et peccatores. t Sicnt oculi matris ad pnernm no cadat, vel si oeciderit, ut cum $ Mater pete quod Tie a me. I Undique sollicita es de miserly, mieericordl* vallaris, solum ml* ami videris appetere. Sup. Salve Keg. GLORIES OF MJLRY. all, the venerable Bede affirms, that Mary is continually praying the Son in behalf of sin ners.* Even whilst on earth Mary was so kind and tender to men that, as St. Jerome says, there never was any person so afflicted by his own Bufferings as Mary by the sufferings of others.f She plainly showed the compassion she feels for the sufferings of others at the nuptials of Cana (as has been mentioned in previous chapters), where, as when the wine failed, without being re quested, as St. Bernardine of Sienna remarks, she assumed the office of a kind comforter. J And from mere compassion for the troubles of that family, she interceded with her Son, and obtained the miracle of changing the water into Wine. But, perhaps, says St. Peter Damian, since thou wast exalted to the dignity of queen of heaven, thou hast forgotten the wretched; and then he adds, let this never be thought of it does not belong to a mercy so great as that which reigns in the heart of Mary, to forget such mis ery as ours. The common proverb, honors change customs, "Honores mutant mores, * cer tainly does not apply to Mary. It, indeed, * Stat Maria in couspectu fllil sui non cessans pro peccatoribu* -exorare. In cap. Luc. t Nullum in hac vita adeo pcena torsernnt proprire Bicut Mariam alienee. Epist. ad East. $ Offlcium piae auxiliatricis assumpsit non rogata. $ Nunquid, O Beata Virgo, quia ita gloriflcata es, ideo bumilitatis oblita es? Abait, non convenit tanks miaericordi I i obliviscl. Serm. 1, de Nat. Virg. 244 GLORIES OF MARY. applies to worldlings who, when raised to dignity, become inflated with pride, and forget their old and poor friends: but not to Mary, who rejoices in her greater exaltation, because it gives her more power to assist others. Consider ing this point, St. Bonaventure applies to the blessed Virgin the words spoken to Ruth." Blessed art thou, my daughter, and thy latter kindness has surpassed the former." * Meaning, as he afterwards explains, that if the pity of Mary for the unhappy was great when she lived on earth, much greater is it now when she is reigning in heaven. f The saint gives the reason for this by saying, that the divine mother showa now, by the innumerable favors she obtains for us, this her increased compassion, because now she better understands our miseries, J And he adds, that as the splendor of the sun exceeds that of the moon, so the mercy of Mary, now that she is in heaven, exceeds the mercy she had for us when she was upon the earth, And is there any one living on the earth who does not enjoy the light of the sun? any one on whom this mercy of Mary does not shine? * Benedicta filia prtorem misericordiam posteriore superasti. Rnth Hi. 10. t Magna fuit erga miseros misericordia Maria adhuc exulnntii xnundo, sed multo major est regnaniia in coelc. In Spec, B. V. c, & $ Majorem per iunumerabilia beiieflcia none ostendit misericor- diam; quia magis mine videt hominum miserias. Nam quemadmodum sol lunam superat magnitudine splendoris, eic priorem Marias misericordiam superat magnitude euperioris. I Quis est super quern misericordia Marias non resptecdett it GLORIES OF MARY. On this account she is called bright as the sun, "Electa ut sol;"* because no one is shut out from the heat of this sun,f as St. Bonaventure says. And St. Agnes revealed this from heaven to St. Bridget, when she said to her, that our queen, now that she is united with her Son in heaven, cannot forget her innate goodness; hence she exercises her compassion towards all, even towards the most impious sinners, so that as both the celestial and terrestrial bodies are illuminated by the sun, thus through the good ness of Mary, there is no one in the world who does not, if he asks for it, share in the divine raercy. J A great and desperate sinner, in the kingdom of Valencia, in order to escape justice, had resolved to become a Turk, and was actually going to embark, when by chance he passed a church, in which Father Jerome Lopez, of the Company of Jesus, was preaching, and preach ing of the divine mercy; by that preaching he was converted, and confessed to the father, who inquired of him if he had practised any devo tion, for which God had shown towards him that great mercy; he answered that he had practised no other devotion than praying the holy Virgin every day not to abandon him. The same * Cant. t Non est qui se abscondat a calore ejus. t Nunc autem conjuncta filio non obliviscitur innatse bonitatis enae, sed ad omnes extendit misericordiam suam, etiam ad pessimos; ut sicut sole illuminantur ccelestia et terrestria, sic ex dulcedine Mariae nullus est qui non per earn, si petitur seatiat pietatem. f Patrign. Men. 246 GLORIES OF MARY. Father found in the hospital a sinner, who for fifty-five years had never been to confession, and had only practised this little devotion, that when he saw an image of Mary he saluted it, and prayed to her that he might not die in mor tal sin; and then he related that in a quarrel with an enemy, his sword was broken, and he turned to the Madonna, saying: "Alas, I shall be slain, damned; oh mother of sinners, help me." When he had said this, he found himself, he knew not how, transported into a secure place. He made a general confession, and died full of confidence.* St. Bernard writes that Mary becomes all things to all men, and opens to all the bowels of her mercy, that all may receive of her; the captive his freedom; the sick man health; the afflicted consolation; the sinner pardon, and God glory: hence there is no one, since she is the sun, who does not partake of her warmth.f And is there any one in the world, exclaims St. Bonaventure, who will not love this lovely queen? She is more beautiful than the sun, and sweet er than honey; she is a treasure of goodness, and is kind and courteous to all. J I salute thee, Pair. Men. t Maria omnia omnibus facta est; omnibus misericordl sfnwa aperit, ut de plenitudine ejus accipiant omnes, captivua, redemp- tionem, seger curationem, tristis congolationem, peccator veniam; at non sit qui se abscondat a calore ejus. In Sig. Mag. i Quie te non diliget, O Maria, pulchriorem sole, dulciorem m0tt omaibua amabilis, omnibus affabilis? QLORIB8 OP MARY, 24*? then, thus the enamored saint goes on to say, oh my Lady and mother! my heart! my soul! Pardon me, oh Mary, if I say that I love thee: if I am not worthy of loving thee, thoa art truly worthy of being loved by me.* It was revealed to St. Gertrude,f that when any one repeats with devotion these words to the Virgin: "Turn, then, towards us, oh our acU vocate, thy pitying eyes,"J Mary never fails to listen to the prayer. Oh, let the immensity of thy mercy, oh great Lady, fill the whole earth, exclaims St. Bernard. Whence St. Bonaven- ture says, that this loving mother has such a de sire to do good to all, that she feels herself of fended not only by those who offer her some positive injury, for there are souls to be found so perverse, especially gamesters, who sometimes, to vent their anger, blaspheme and insult this good Lady, but she looks upon herself as injured by those, also, who neglect to ask of her some favor. I So that, as St. Idelbert says, thou dost instruct us, oh Lady, to expect favors greater than our merits, for thou dost never cease to dish * Ave ergo, Domina mea, mater mea; Imo cor meum, anima parce mihi, Domh:a, si me amare te dlcam: si ego non sum digntu te amare, tu non es digna amari a me. Stim. t Rev. 1. t Eja ergo; advocata nostra. illos tnos misericordes ocules ad noa converte. Latitude misericordiaa tuaa repiet orbem terrarum. Serm. Mies. I In te, Domina, peccant, non eolum qoi tibi injnrlam trrogant, eetf i qni te non rogant. In Spec. Vlrg. 248 GLORIES OP MARY. pense graces that far exceed what we merit.* The prophet Isaias predicted that by the great work of human redemption, a great throne of divine mercy would be prepared for us: "A throne shall be prepared in mercy. "f Who is this throne? St. Bonaventure answers: This throne is Mary, in whom all, both the just and sinners, find the consolations of mercy ;J and he afterwards adds: As the Lord is full of compassion, so also is our Lady; and as the Son, so the mother cannot withhold her mercy from those who ask it. Hence Guerric, the abbot, represents Jesus thus speaking to Mary: My mother, wpon thee I will establish the seat of my kingdom, for through thee will I bestow the graces that are asked of me: thou hast given me the human na ture; I will give to thee, as it were, a divine na ture, that is, my omnipotence, by which thou canst assist all who invoke thee to obtain their 8alvation.|| When St. Gertrude was one day devoutly re- * Doce nos sperare majora meritis, quse meritis majora krgiri non desinis. t Praeparabitur in misericordia solium ejus. Isa. xvi. $ Solium divinse misericordiae est Maria, in qna omnes inveniunt olatia misericordiae. Spec. Nam sicut misericordiosissimum Dominum, ita misericordiosis- imam Dominain habemus. Dominus noster multae misericordiw inrocantibus se; et Domina nostra multae misericordiae invocanti- bus Be. I In te mihi regni Bedem constituam, per te preces exaudinm. Communicasti mihi quod homo sum, communicabo tibi quod Dent germ. 2, de Ass. GLORIES OF MARY. peating these words to the divine mother: Turn towards us thy merciful eyes," she saw the Vir gin pointing to the eyes of her Son whom she held in her arms, and she said to her; "These are the most merciful eyes that I can turn tow ards all those who invoke me for their salva tion."* A sinner once weeping before the altar of Mary, and imploring her to intercede with God for his pardon, was given to under stand that the blessed Virgin turned to the child whom she held in her arms, and said to him: "My son, shall these tears be in vain?"f an( ^ he learned that Jesus Christ at once pardoned him. And how can any one ever perish who recom mends himself to this good mother, when the Son, as God, has promised, for love of her, to exercise mercy, as far as it pleases her, towards all those that have recourse to her? Precisely this our Lord revealed to St. Bridget; per mitting her to hear these words which he spoke to Mary: "By my omnipotence, venerated moth er, I have granted thee the pardon of all sin ners, in whatever way it pleases thee, who de voutly invoke the aid of thy mercy. "{ Hence the Abbot Adam Persenius, considering the great compassion that Mary has for all, full of * Hi sunt mieericordiosissimi oculi mel, quos ad omneg me in- Tocantes possum salabriter inclinare. t Fill, et istse lacrimse peribunt? t Ex omnipotentia mea, mater reverenda, tibi concessl propituu tionem omnium peccatorum, qui devote invocant tuse piwtati* atur ilivm, qualicu&que inodo placeat tibi. 350 GLORIES OF MARY. confidence says to her: Oh mother of mercy, thy power is as great as thy pity. As thou art powerful to obtain, so thou art merciful to pardon.* And when, he adds, dost thou ever fail to have compassion on sinners, being the mother of mercy; or art thou unable to help them, being mother of omnipotence? Ah, thou canst as readily obtain whatever thou wilt, as thou canst listen to our woes.f Satiate thyself, then, says the Abbot Rupert, satiate thyself, oh great queen, with the glory of thy Son, and through thy compassion, not certainly through our merit, be pleased to send down to us, thy poor ser vants here below, whatever fragments may re- main.J If our sins ever throw us into despair, let us say with William of Paris: Oh Lady, do not bring forward my sins against me, for I shall bring forward thy mercy in opposition to them. And let it never be said that my sins can rival, in the judgment, thy mercy, which is more pow erful to obtain my pardon, than my sins are to obtain my condemnation.g * Hater misericordice, tanta est pietas tua, quanta potestas; tan pla es ad parcendum, quam potena ad impetrandum. t Quando non compatieris miseris, mater misericordlsef Aut quando illl opem conferre non poteris, cum Bis mater omnipotentoef Eadem facilitate obtinens quodcumque vis; qua facilitate nostra ii^- notescit miseria. Pep. $ O mater misericordise, saturare gloria fllii tul,et dimitte reliqulM tnas parvulis tuis. In Cant. lib. $ Ne alligaveris peccata mea contra me, qui misericordiam tnana allege contra ea. Absit, ut etent in judicio peccata mea contnt aaisericordiam tuam, quse omnibus vitiie fortior eet. D& Biv. GLORIES OF MARY. EXAMPLE. We read in the chronicles of the Capuchin Fathers,* that there lived in Venice a celebrated advocate, who, by fraud and evil practices, had become rich c His whole life was very bad, and it appears that he had but one good habit, that of reciting every day a certain prayer to the holy Virgin. Yet, even this little devotion saved him from eternal death, through the mercy of Mary. It happened in this way: Happily for himself, he had a great esteem for Father Mat thew da Basso, and urged him so much to come and dine at his house., that one day the Father gave him this pleasure. Having arrived, the advocate said to him? "Now, Father, I will show you something that you have never seen. I have a wonderful ape, who is my valet, washes my glasses, lays the table, and opens the door." "This may not be an ape," answered the Father: "it may be something more than an ape; order him to come here." The ape was called again and again, search was made for him everywhere, and he could not be found. At length, he was discovered hidden under a bed in the lower part of the house, but he would not come out. "Come, then," said the religious, "let us go and ee him:" and he went with the advocate to his hiding-place. "Infernal beast," he said, "come forth, and in the name of God I command you *C.ll t p.L 252 GLORIES OP MAEY. to tell me what you are." And behold, the ap answered that he was the devil, and that he was waiting until that sinner should omit some day to recite his accustomed prayer to the mother of God; for the first time he should omit it, God had given him leave to strangle him ? and take him to hello At these words the advocate cast himself upon his knees to ask help of the servant of God, who encouraged him, and commanded the devil to depart from that house without com mitting any injury, only he gave him permission, as a sign that he had really gone, to break a piece of the wall. Scarcely had he finished speaking, when, with a great crash, a hole was made in the wall, which, although it was several times closed with stone and mortar, God willed that it should remain open for a long time; un til, by the advice of the servant of God, it was filled up with a slab of marble, with an angel carved on it. The advocate was converted, and, it is to be hoped, persevered until death in his new course of life. PRAYER. Oh creature, among all others the greatest and most sublime, most holy Virgin, I from this earth salute thee; I, a miserable, unhappy rebel to my God, who deserve punishment and not favors, justice and riot mercy. Oh Lady, I do not say this because I distrust thy mercy. I know that thou dost glory m being merciful as thou art GLORIES OP MARY, 26$ great. I know that thou dost rejoice in being so rich, that thou inayest share thy richea with us sinners. I know that the more wretch- ed are those who seek thee the greater is thy desire to help and save them. Oh my mother, it is thou who once did weep for thy Son when lie died for me. Offer, I pray thee, thy tears to God, and with these obtain for me a true sorrow for my sins. So much did sin ners grieve thee, then, and so much did I, too, grieve thee by my iniquities. Obtain for me, oh Mary, that I at least from henceforth may no longer continue to afflict thee and thy Son by my ingratitude. What will thy tears avail me if I should continue to be ungrateful to thee? What would thy mercy avail me if I should again be faithless and be lost? Ko, my queen, do not permit it. Thou hast supplied all my deficiencies; thou canst obtain from God what ever thou wilt; thou graciously nearest every one that prays to thee. These two favors do I ask of .thee, and at all events from thee do I hope and desire them: namely, that thou wilt obtain for me to be faithful to God by never more offending him, and to love him as much as I have offended him during the life that remains to mt. S54 GLORIES OF MARY. CHAPTER BT JESUM BENEDICTUM FBUCTUM VENTRIS TUI NOBIS POST HOC EXILIUM O8TENDE. And after this our exile, show us the blessed fruit of thy womb, Jesus. SECTION I. MARY RESCUES HER SERVANTS FROM HELL. IT is impossible that a servant of Mary who faithfully honors her and recommends him self to her should be lost. This proposition at first sight may appear to some persons extravagant. But I would beg them not to condemn it before reading what will hereafter be said on this point. When it is said that a devoted servant of Mary cannot be lost, those servants are not intended who abuse their de votion by sinning with less fear. Therefore it is unjust to say, as some do who disapprove ex tolling the mercy of Mary to sinners, that by so doing they are encouraged to sin the more; for ,iuch presumptuous persons for their presump tion merit punishment and not mercy. It is un derstood, then only of those of her servants who, with the desire to amend, faithfully honor and commend themselves to the mother of God. That these should be lost is, I say, morally GLORIES OF MARY. impossible. And I find Father Crasset has affirmed the same thing in his book upon de votion to Maryland before him Vega,f Men- doza,| and other theologians. And that we may know that they have not spoken unadvis edly, let us see what the Doctors and Saints have said on this subject. Let no one be surprised if I here quote several sentences, of different authors, containing the same thing; for I have wished to record them all, in order to show how unanimously all waters agree on this point. St. Anselm says, that as he who is not devoted to Mary and protected by her cannot be saved, so it is impossible that he should be condemned who recommends himself to the Virgin, and is regarded by her with affection. St. Antoninus asserts the same thing in nearly the same words: As it is impossible that those from whom Mary turns away her eyes of com passion should be saved, so it must be that all those towards whom she turns her eyes, and for whom she intercedes, shall be saved and glorified.|| This saint adds, then, that the servants of Mary must necessarily be saved. * Tom. t Teologia Mariana. J Virid. 1, Probl. $ Virgo benedictiBsima, sicut hnpoaaibile eat, nt a te aversus, et a te despectus salve tur, ita ad te conversus et a te respectua imposaibil* rt ut pereat, De Exc. Virg. I Sicut impossibile est, at illi a quibus Maria ocnlos sure mlseri- eordlce avertit, salventur; ita necessarium quod hi, ad quos con- Yrtit oculot BUGS, pro eis advocane, ealventur et glorificratar. Part 256 GLORIES OP MARY Let us note, however, the first part of the statement of these saints, and let those trembl* who little esteem, or abandon, through negli gence, devotion to this divine mother. They say that it is impossible for those to be saved who are not protected by Mary. And this is also as sented by others, as the blessed Albertus Magnus: All those who are not thy servants, oh Mary, shall perish: "Gens quse non servierit tibi peri- bit."* St. Bonaventure, too: He who neglects the service of Mary (Shall die in sin.f And in another place: He who has not recourse to thee, oh Lady, will not reach paradise. J And on Psalm xcix. the saint goes so far as to say that those from whom Mary turns away her face, not only will not be saved, but can have no hope of salvation. And before this St. Ignatius, the martyr, said the same thing, asserting that a sin ner cannot be saved except by means of the holy Virgin, who, on the other hand, saves by her merciful intercession many that would be con demned by the divine justice. [ Some persons ddubt whether this passage is from St. Ignatius; at least Father Crasset saya that St. John Chrysostom has adopted it * Bttl. t Qui neglexerit illam, morietur in peccatis suis. In PsaL cxri. $ Qui te non invocat in hac vita, non perveniet ad regnam Dei. IB Psal. Ixxxvi. A qnibus averteria vultnm tuum, non erit spes ad sain tern. I Impossibile est aliquem salvari peccatorum, nisi per tnmn, O "Virgo, auxilium et favorem, quia quos non salvat Dei jnstitia, ealral eua interceswione Marise miaericordia infinite. Ap, ceiada m Jod, Tig. B. ia GLORIES OP MARY. as his own.* It is also repeated by the Abbot of Celles.f And in the same sense the-holy Church applies to Mary these words of Proverbs: All that hate me love death: "Omnes qui me oder- unt, diligunt mortem t "J For, as Richard of St. Laurence says, commenting on the words: She is like the merchant s ship : all those who are out of this ship shall be submerged in the sea of this world.|| Even the heretic CEcolampadius esteemed neglect of devotion in any one to the- mother of God as a certain sign of reprobation; hence, he said : Let it never be heard of me that I am averse to Mary, to be ill affected towardi whom I should think a certain sign of a repr bate mind.T On the other hand, Mary says: He that heark- eneth to me shall not be confounded.** He who has recourse to me, and listens to what I say to him, shall not be lost. From which St. Bonaven- ture said: Oh, Lady, those who are mindful to honor thee, shall be far from perdition.f f Even * In Deprec. ad Virg. + In Comp. Virg. J Prov. viii. Facta est quasi navis institoris. Prov. xxxi. I In mare mnndi submergentur omnes illi, quos non suscipit navia ista. DeLaud. T Nunquam de me audiatnr, quasi averser Mariam, erga quam minus bene affici reprobatae mentis cerium existimem judicium. Pep. Lez. torn. ** Qui audit me non confundetur. Eccli. xxiv. tt Qui prastat in obsequio tuo, procul fiet a perditione. In PU, exviii. 258 GLORIES OF MAST. when, as St. Hilary says, they have hitherto deep* ly offended God.* Hence the devil strives so hard with sinners, in order that, having lost divine grace, they may also lose devotion to Mary. Sarah, seeing Isaac playing with Ishmael, who was teaching him evil habits, asked Abraham to send him away, and his mother Agar also: Cast out this bond-woman and her son."f She was not satisfied that the son alone should leave the house without the mother, fearing lest the son would come to yisit his mother, and thus continue to frequent the house. In like manner, the devil is not sat isfied with seeing Jesus cast out from a soul, if he does not see the mother also cast out: "Cast out this bond- woman and her son." Otherwise he fears that the mother, by her intercession, may again obtain the return of her son. And he has cause to fear, for as the learned Father Paciucchelli remarks: He who is faithful in honoring the mother of God, through Mary, will soon receive him. J Therefore rightly was the devotion to our Lady called by St. Ephreni: The passport of escape from hell: "Charta libertatis." The di vine mother was also named by him: The pro tectress of the condemned ;"Patrocinatrix damna- toruin." And with truth St. Bernard says, that * Quantumcumqne quis f uerit peccator, si Marie devotus extfterit, aunquam in aeternum peribit. Cant. 12, in Matt, t Ejice ancillam hanc, et filium ejus. Gen. xxi. $ Qul Dei genitrici perseveranter obseqaitur, non multa mom t Ipsum in se recipiet. In Salv. Reg. Ex. fc GLORIES OF MARY. Mary is neither wanting in the power nor the will to save us.* Not in the power, because it is impossible that her prayers should not be heard, as St Antoninus asserts ;f and St. Bonaventure nays also, that her requests cannot be unavailing, but obtain for her what she wishes: Quod quse- rit invenit et frustrari non potest. J JSTot in the will to save us, for Mary is our mother, and de sires our salvation more than we desire it our selves. If this is then true, how can it ever hap pen that a servant of Mary should be lost? He may be a sinner, but if, with perseverance and at desire for amendment, he commends himself to this good mother, she will take care to obtain for him light to guide him out of his bad state, con trition for his sins, perseverance in goodness, and finally a good death. And is there any mother who would not rescue her child from death, if she could do it by praying his judge for mercy? And can we belive that Mary, the most loving mother possible to her servants, would fail to rescue one of them from eternal death, when aha can do it so easily? Ah, devout reader, let us thank the Lord if we find that he has given us the love of the queen of heaven, and confidence in her; for God, as St. John Damascene says, does not grant this grace except to those whom he wishes to save. These * Nee facnltas, Bee voltmtas illi deesse potest Serm. do Aff . t Impossibile est Deiparam non exaudiri. P. 4, tit. $ Serm.. de Aquaed. 2CO GLORIES OP MARY. the beautiful words of the saint, with which he would quicken his own and our hope: Oh mother of God, if I place my confidence in thee I shall he saved. If I am under thy protection, I have nothing to fear, because to be thy servant is to have certain arms of salvation, which God only grants to those whom he will save.* Hence Erasmus thus salutes the Virgin: Hail, terror of hell! hail, hope of Christians! confidence in thee secures salvation. Oh, how much it grieves the devil to see a soul persevering in its devotion to the divine mother! "We read in the life of Father Alphonsus Alver- ez, who had a special devotion to Mary, that being in prayer, and finding himself tormented by impure temptations with which the devil afflic ted him, the enemy said to him: Quit thy de votion to Mary, and I will cease to tempt thee. The Lord revealed to St. Catherine of Sienna, as we read in Blosius, that he, in his goodness, had granted to Mary, from love to his only be gotten Son, whose mother she is, that not even one sinner, who commends himself devoutly to her, should be the prey of hell.| The Prophet David, too, prayed to be rescued from hell, for the honor in which he held Mary: "I have loved, oh Lord, the beauty of thy house; take not away * Senn. de Nat. t Salve, inferoruin formido, Christianorum epes, certa est fiducia tna. Orat. ad Virg. $ Mariae filii mei genitrici a bonitate mea concessum est pn^tei Incarnati Verbi reyerentiam, ut quicumque etiam peccator ad earn Lain devota veneratione recurrit, nullo modo rapiatur de daemon* ii> In Man. Spir. GLORIES OF MARY. toy soul with the wicked."* He says of thy house, "Domus tuae," because Mary was, in deed, that house of God, which he himself, when he became man, built on this earth for his habitation, and for the place of his rest, as we read in Proverbs: Wisdom hath built herself a house.f No, he surely will not be lost, says St. Ignatius, the martyr, who is constant in his devotion to this virgin mother. J And this is confirmed by St. Bonaventure, who says: Oh Lady, those who love thee enjoy great peace in this life, and in the other they shall not see eternal death. No, for it never did, and never will happen, as the devout Blosius assures us, that an humble and constant servant of Mary will be lost.] Oh, how many would have been eternally condemned, or remained in obstinacy, if Mary had not interceded with her Son to exercise mercy! Thus says Thomas a Kempis.^T And it is the opinion of many doctors, especially of St. Thomas, that the divine mother has obtain ed from God a reprieve for many persons who had even died in mortal sin, and their return to * Dominc, dilexi decorem domus tuae, ne perdas cum impiis ani. mam meam. Psal. xxv. t Sapientia sedificavit sibi domum. Prpy. J Nunquam peribit qui genitrici Virgin! devotus sedulusque ex> titerit. Pax multa diligentibus te, Domina; anima eorum non videbit mortem in seternmn. In Psal. cxviii. 1 Fieri non potest ut pereat qui Marise sedulus et umilis cultor ex- titerit. In Cant. Spir. T Quanti fuissent, asternaliter condemnati, vel permansissent In desperatione obstinati, nisi beatissima Virgo Maria interpellasset ad flUum. Pep. Lez. torn. 262 GLORIES OF MARY, life to do penance. "We have many example* of this given by writers of good authority. Among others, Flodoard, who lived about tht ninth century, narrates, in his chronicles,* that one Adelman, a deacon, who appeared to be dead, was about to be buried, when he returned to life, and said, that he had seen the place in hell to which he had already been con demned, but that, through the intercession of the blessed Virgin, he had been sent back to earth to do penance. Surius also relates, that a Roman citizen, named Andrew, had died without doing penance, and that Mary had ob tained his return to life that he might procure pardon. f Pelbart, moreover, relates, that in *his time, when the Emperor Sigismund was J crossing the Alps with his army, a voice was heard, proceeding from a dead body, of which only the bones remained, asking for confession, and saying, that the mother of God, to whom he had been devoted whilst he was a soldier, had obtained for him that he should live in those bones until he had made his confession. Having confessed, he died.f These and similar examples must not serve as encouragement for some rash person who would live in sin, in the hope that Mary would free him from hell, even if he should die in sin ; for as it would be a great folly to throw one s self into a well, in the Crass, to. 1, q. 12. $ Stellar. Cor. GLORIES OF MJLKY. hope that Mary would save us from death, be cause the Virgin has rescued some persons under similar circumstances; thus a greater folly would it be for one to run the risk of dying in sin, on the presumption that the holy Virgin would res cue him from hell. But these examples should serve to strengthen our confidence by the con sideration, that if the intercession of this divine mother could deliver those from hell even those who have died in sin how much more will it prevent those from falling into hell who in life have recourse to her with the intention to amend and serve her faithfully? Then, oh our mother, let us say with St. Ger- manus: What will becomeof us who are sinners, but who wish to amend and have recourse to thee, who art the life of Christians?* Let us, oh Lady, hear what St. Anselm says of thee, that he will not be lost for whom thou hast once offer ed thy prayers. f Pray, then, for us, and we shall be saved from hell. Who will tell me, says Rich ard of Victor, that when I am presented at the divine tribunal, the Judge will not be favorable to me, if I shall have thee to defend my cause, oh mother of mercy ? J And the blessed Henry Buso declared, that he had placed his soul in the care of Mary, and he said, that if the Judge wish ed to condemn him, he would have the sentence * Quid antem de nobis fiet, O sanctissima Virgo, O vita Christiaiv. turn. De Zona Virg. t ^Sternum vse non sentiet ille pro quo semel oraverit Maria. 1 81 aocedam ad jadicium, et matrem miserieordiae in causa mea mecom, quis Jadiciuin denegablt propitinm? 264 GLORIES OF MARY. pass through the hands of Mary.* For lie hoped that when the sentence of condemnation should fall into the kind hands of the Virgin, its execu tion would certainly be prevented. I ask and hope the same for myself, oh my most holy queen. Whence I will always repeat with St. Bonaventure: Oh Lady, in theel have placed all my hopes, therefore I securely hope not to be lost, but safe in heaven to praise and love thee forever.f EXAMPLE. In the year 1604 there lived in a city of Flanders two young students, who, instead of attending to their studies, gave themselves up to excesses and dissipation. One night, having gone to the house of a woman of ill fame, one of them, nam ed Richard, after some time returned home, but the other remained. Richard having gone home was undressing to go to rest, when he remember ed that he had not recited that day, as usual, Borne "Hail Marys." He was oppressed with sleep and very weary, yet he roftsed himself and recited them, although without devotion, and only half awake. He then went to bed, and hav ing just fallen asleep, he heard a loud knocking at the door, and immediately after, before he had time to open it, he saw before him his com panion, with a hideous and ghastly appearance. "Who are you?" he said to him. "Do you not * Si judex servum suum damnare voluerit, per maims tuas pii- simas, O Maria, hoc faciat. Hor. Sap. Id. t In te, Domiiia, speravi, non conf indar iu ceternum. In PsaL GLORIES OP MARY. kno^vme?" answered the other. "But what has so changed you? you seem like a demon." "Alas!" exclaimed this poor wretch, "I am damned." "And how is this?" "Know," he said, "that when I came out of that infamous house, a devil attacked me and strangled me. My body lies in the middle of the street, and my soul is in hell. Know that my punishment would also have been yours, but the blessed Virgin, on account ofthose few Hail Marys said in her honor, has saved you. Happy will it be for you, if you know how to avail yourself of this warning, that the mother of God sends you through me." After these words he opened his cloak, showed the fire and serpents that were consuming him, and then disappeared. Then the youth, bursting into a flood of tears, threw himself with his face on the ground, to thank Mary, his deliverer, and while he was revolving in his mind a change of life, he hears the matin bell of a neighboring Franciscan Monastery. "It is there," he ex claimed, "that God calls me to do penance." He went immediately to the convent to beg the fathers to receive him. Knowing how bad his life had been, they objected. But after he had related the circumstance which had brought him. there, weeping bitterly all the while, two of the fathers went out to search in the street, and ac tually found there the dead body of his com panion, having the marks of strangulation, and black as a coal. Whereupon the young man was received. Richard from that time led an exem- 266 GLORIES OF MARY. plary life. He went into India to preach the faith; from thence passed to Japan, and finally had the good fortune and received the grace of dying a martyr for Jesus Christ, hy being burn ed alive.* PRATER. Oh Mary!. oh my most dear mother! in what an abyss of evil I should find myself, if thou, with thy kind hand, hadst not so often preserved me! Yea, how many years should I already have been in hell, if thou, with thy powerful prayers, hadst not rescued me! My grievous sins were hurrying me there; divine justice had already condemned me; the raging demons were waiting to execute the sentence ; but thou didst appear, oh mother, not invoked nor asked by me, and hast saved me. Oh my dear deliverer, what return can I make thee for so much grace and so much love? Thou hast overcome the hardness of my heart, and hast drawn me to love thee and con fide in thee. And oh, into what an abyss of evils I afterwards should have fallen, if thou, with thy kind hand, hadst not so many timei protected me from the dangers into which I was on the brink of falling! Continue, oli my hope, continue to save me from hell, but first of all from the sins into which I might again fall. Do not permit that I shall have to curse thee in hell. My beloved Lady, I love thee, and how an thy goodness endure to see one of thy eer- * P. Alt Andrada de Bapt. Vlrg. GLORIES OP MARY. rants who loves thee, lost? Ah, obtain for me the grace to be no longer ungrateful to thee and to my God, who for love of thee hath granted me so many favors. Oh Mary, what dost thou gay to me? Shall I be lost? I shall be lost if I leave thee. But who will any more venture to forsake thee? Shall I ever forget thy love for me? Thou, after God, art the love of my soul. I dare live no longer without loving thee. I bless thee! I love thee! and I hope that I shall al ways love thee in time and in eternity, oh creat ure most beautiful! most holy! most sweet! most amiable of all creatures in this world! Amen. SECTION II. MARY ASSISTS HER SERVANTS IN PURGATORY. Too happy are the servants of this most kind mother, since not only in this world they are aided by her, but also in purgatory they are assisted and consbled by her protection. For succor being there more needed, because they are in torment and cannot help themselves, so much the more does this mother of mercy strive to help them. St. Bernardine of Sienna says, that in that prison of souls who are spouses of Jesus Christ, Mary has a certain dominion and plenitude of power to relieve them, as well as deliver them from their pains.* * Beat* Virgo in regno pnrgatorii dominlum habet. Berax I, 48 Horn. Mar. a 1, c. 3. 268 GLORIES OF MARY. And, in the first place, as to relieving them, the same saint, applying the words of Ecclesia8 ticus: I have walked in the waves of the sea: "In fluctibus maris ambulavi," * adds, visiting and relieving the necessities and sufferings of my servants, who are my child ren.f St. Ber- nardine says, that the pains of purgatory are called waves, because they are transitory, unlike the pains of hell, which never end: and they are called waves of the sea, because they are very bitter pains. The servants of Mary tormented by those pains are often visited and succored by her. See, then, how important it is, says Novarino, to be a servant of this good Lady; for she never forgets such when they are suffer ing in those flames. And although Mary succors all the souls in purgatory, yet she always obtains more indulgences and alleviations for those who have been especially devoted to her.J This divine mother, in her revelations to St. Bridget, said: "I am the mother of all the soula in purgatory; and all the sufferings which they merit for the sins committed in life are every hour, while they remain there, alleviated in some measure by my prayers." This kind mother * Cap. xxiv. t Scilicet visitans et subveniens necessitatibus et tormentis dc- votorum meorum quia filii sunt. Serm. 3, de Nom. Mar. a. 1, o. 8. J Vide quam referat Virginem colere, cum cultorum suorum im purgatorii flammis existentium non obliviscatur. Et licet omnibus opem et refrigerium ferat, id tamen praecipue erga suos praestat. Nov. Vlrg. Umb. Ego mater omnium qui sunt in purgatorio, quia omnes poense, quse debentur iltis pro peccatis suis, in qualibet hora propter mas quodammodo mitigantur. GLORIES OF MARY. sometimes condescends even to enter into thai holy prison, to visit and console these her afflict ed children. I have penetrated into the bottom of the deep: "Profundum abyssi penetravi," as we read in Ecclesiasticus;* and St. Bonaventure, applying these words, adds: I have penetrated the depth of this abyss, that is, of purgatory, to relieve by my presence those holy souls.f Oh, how kind and beneficent is the holy Virgin to those who are suffering in purgatory! says St. Vincent Ferrer; through her they receive con tinual consolation and refreshment.;); And what other consolation have they in their sufferings than Mary, and the help of this moth er of mercy? St. Bridget one day heard Jesus saying to his mother: "Thou art my mother, thou art the mother of mercy, thou art the consoler of those who are in purgatory. " And the blessed Virgin herself said to St. Bridget, that as a poor sick person, suffering and desert ed on his bed, feels himself refreshed by some word of consolation, so those souls feel them selves consoled in hearing only her name.] The name alone of Mary, a name of hope and salva- * Cap. xxiv. t Abysei, idest purgatorH, adjuvans lllas sanctas animas. $ Maria bona, existentibus in purgatorio; quiaper earn habentsuf- fragium. Ser. 2, de Nat. | Tu es mater mea, tu mater mieericordiae, tu consolatio eorum, qui unt in purgatorio. Lib. I Qui eunt in purgatorio gaudent, nomine meo audito, quemad- modum eager jacens in lecto, cum audit verbnm solatii. Cant. 3, de Laud. GLORIES OP MARY. tion, which these beloved children often invoke in that prison, is for them a great comfort. But, then, says Novarino, the loving mother, on hearing herself invoked by them, adds her prayers to God, by which these souls receive comfort, and find their burning pains cooled aa if by dew from heaven.* But not only does Mary console and succor her servants in purgatory; she also releases them from this prison, and delivers them by her intercession. From the day of her glorious assumption, in which that prison is said to have been emptied, f as Gerson writes; and Novarino confirms this by saying, that many weighty authors relate that Mary, when about to ascend to paradise, asked this favor of her Son, that she might take with her all the souls that were then in purgatory ;J from that time, says Gerson, the blessed Virgin has possessed the privilege of freeing her servants from those pains. And this also is positively asserted by St. Bernar- dine, who says that the blessed Virgin has the power of delivering souls from purgatory by her prayers and the application of her merits, especially if they have been devoted to her. * Virginis nomen illarum pcenarnm refrigerium est; addlt Virgo preces quibus veluti eupero quodam rore cruciatus illi magni miti- gantur. Nov. cit. t Totum purgatorium fuiyee evacuatum. $ Perunt quippe bonae notae auctoreg, Virginem in ccelum ituram a fllio hoc petiisse, ut omnes animas quse detinebantnr in purgatorio, ecum ad gloriam ducere posset. Cit. Ere. Ab his torraentia liberat beata Virgo, maxime derotos saoa. de Noin. Mar. a. 8, c. 3. GLOKIES OF MARY. And Novarino says the same thing, believing that by the merits of Mary, not only the torments of these souls are assuaged, but also abridged, the time of their purgation being shortened by her intercession:* and for this it is enough that she presents herself to pray for them. St. Peter Damian relates,f that a certain lady, named Marozia, after death, appeared to her god mother, and told her that on the day of the As sumption of Mary she had been released by her from purgatory, with a multitude of souls ex ceeding in number the whole population of Rome. St. Denis the Carthusian relates, that on the festivals of the birth and resurrection of Jesus Christ, Mary descends into purgatory, ac companied by troops of angels, and releases many souls from their torments.^ And Nova rino believes that the same thing happens on every solemn festival of the holy Virgin. Every one has heard of the promise made by Mary to Pope John, to whom she appeared, and * Crediderim omnibus qui in flammis purgantur, Marise mentis non solum leviores f uisse redditas illas poenas, sed et breviores; adee ut cruciatuum ternpus coutractum Virginis ope illius sit. Cit. Exc. t Lib. 3, Ep. 10 et in ord. $ Beatii?i?irna Virgo singulis in annis festivitate nativitatis Christ! ad purgatorii loca cum multitudine angelornm descendit, et multas Inde animas cripit. Etiam in nocte dominiae resurrectionis solet descendere ad purgatorinm pro eductione animarum. Cart Serm. S, de Aff. Facile autem crediderim in quocumqne Virginia soleainl festo plures animas ab iliis poenis tsiiui. In loc. cit. 272 GLORIES OP MARY. ordered him to make known to all those who should wear the sacred scapular of Carmel, that on the Saturday after their death they should be released from purgatory. And this was proclaim ed by the same pontiff, as Father Crasset re lates,* in a bull which he published. It was also confirmed by Alexander V., Clement VIL, Pius V., Gregory XIII. , and Paul V., who, in 1612, in a bull said: "That Christians may pious ly believe that the blessed Virgin will aid by her continual intercession, by her merits and special protection, after death, and principally on Saturday, which is a day consecrated by the Church to the blessed Virgin, the souls of the members of the confraternity of holy Mary of Mount Carmel, who shall have departed this life in the state of grace, worn the scapular, ob serving chastity according to their state of life, recited the office of the Virgin, and if they have not been able to recite it, shall have observed the fasts of the Church, abstaining from flesh- meat on Wednesdays, except on Christmas-day." And in the solemn office of the feast of holy Mary of Mount Carmel, we read that it is pious ly believed, that the holy Virgin, with a moth er s love consoles the members of the confrater nity of Mount Carmel in purgatory, and by her intercession conducts them to their heavenly country.f * Tom. Virg. tr. 6, prat. t Materno plane affectu, dum igne purgatonl expiantur, eolari, ac in coelestem patriam obtentu suo quantocius pie creditor afferre. Mar. de M. Csrm. GLOEIES OP MAKT. Why should we not also hope for the same graces and favors, if we are devoted to this good mother? And if with more special love we serve her, why cannot we hope to obtain the grace of going immediately after death to para dise, without entering into purgatory? as we read that the holy Virgin said to the blessed Godfrey, through brother Abondo, in these words: "Go and tell brother Godfrey to advance in virtue, for thus he will be a child of my Son, and mine also; and when his soul quits the body, I will not permit it to go to purgatory, but I will take it and present it to my Son."* And if we would assist the holy souls in purgatory, let us endeavor to remember tliem in all our pray ers to the blessed Virgin, applying to them es pecially the holy rosary, which procures for them great relief, as we read in the following ex* amp>le. EXAMPLE. Father Eusebius Nierembergh relates,! that there lived in the city of Aragona a girl, named Alexandra who, being noble and very beautiful, was greatly loved by two young men. Through jealousy, they one day fought and killed each other. Their enraged relatives, in return, killed the poor young girl, as the cause of so much trouble, cut off her head, and threw her into a well. A few days after, St. Dominic was pass ing through that place, and, inspired by the * In lib. de Gest. Vir. ill. Sol. Villar. t Troph. Marian. 274 GLORIES OP MARY. Lord, approached the well, and said: "Alexan dra, come forth," and immediately the head of the deceased came forth, placed itself on the edge of the well, and prayed St. Dominic to hear its confession. The saint heard its confession, and also gave it communion, in presence of a great concourse of persons who had assembled to to witness the miracle. Then, St. Dominic or dered her to speak and tell why she had receiv ed that grace. Alexandra answered, that when she was beheaded, she was in a state of mortal sin, but that the most holy Mary, on account of the rosary, which she was in the habit of recit ing, had preserved her in life. Two days the head retained its life upon the edge of the well, in the presence of all, and then the soul went to purgatory. But fifteen days after, the soul of Alexandra appeared to St. Dominic, beautiful and radiant as a star, and told him, that one of the principal sources of relief to the souls in pur gatory is the rosary which is recited for them; and that, as soon as they arrive in paradise, they pray for those who apply to them these power ful prayers. Having said this, St. Dominic saw that happy soul ascending in triumph to the kingdom of the blessed. PRAYER. Oh Queen of heaven and of earth, oh mother of the Lord of the world, oh Mary, creature most great, most exalted, most amiable, it is true that many on the earth do not love thee and do not GLORIES OP MJLRY. know tnee; but there are innumerable angels and saints iu heaven who love and praise thee con tinually. On this earth, too, how many souls burn with love of thee, and live enamored of thy goodness 1 Ah, if I, too, might love tnee, my most lovely Lady! Oh, that I might always be engaged in serving thee, in praising thee, in honoring thee, and in striving to awak en love of thee in others. A God hath been enamored of thee, who, by thy beauty, if I may so speak, hast drawn him from the bo som of the eternal Father, to come upon the earth and become man and thy Son; and I, a miserable worm, shall I not be enamored of thee? Yes, my most sweet mother, I also will love thee, love thee much, and do all in my power to make thee loved by others. Accept, then, oh Mary, the desire I have to love thee, and help me to fulfil it: I know that thy lovers are regarded with much favor by thy God. Next to his own glory, he desires nothing more than thy glory, in seeing thee honored and loved by all. From thee, oh Lady, I await all my blessings. Thou must obtain the pardon of all my sins, thou must obtain for me perseverance, succor in death, de liverance from purgatory, in a word, thou must conduct me to paradise. All this thy lovers hope from thee, and they are not deceived. This I also hope, who love thee with all my heart, and above all things next to God, 276 GLORIES OF MAH7. SECTION III. MARY CONDUCTS HER SERVANTS TO PARADISE. OH, what a signal inark of predestination have the servants of Mary! The holy Church ap plies to this divine mother the words of Ecole- siasticus, and makes her say for the comfort of her servants: "In all these I sought rest, and I shall abide in the inheritance of the Lord."* Cardinal Hugo, commenting on this, remarks; Blessed is lie in whose habitation the holy Vir gin found rest : "Beatus in cujus domo beatae Virgo requiem invenerit." Mary, through the love she bears to all, seeks to make devotion to her prevail in all hearts. Many do not receive it or do not preserve it; blessed is he who receives it and preserves it. In the inheritance of the Lord will I abide ; that is, adds the learned Pa- ciucchelli, in those who are the inheritance of the Lord.f Devotion to the Virgin abides in all those who are the inheritance of the Lord, that is, who will be in heaven praising him eternally. Mary continues in the passage above cited : "He that made me, rested in my tabernacle, and he said to me : Let thy dwelling be in Jacob, and thy inheritance in Israel, and take root in my elect "J My Creator has condescended to * In omnibus requiem quwsivt, et lu hereditate Dom.iii moraoor. Cap. xxiv. t Et in hcereditate Domini morabor. idest in illis qui sunt haeredita* Domini. $ Qoi crcavit me, requievit in taberoacoAo meo; et dixit mini, to GLORIES OF MARY. come and rest in my bosom, and has willed that I should inhabit in the hearts of all the elect, whom Jacob prefigured, and who are the inheritance of the Virgin; and he has ordained that devotion to me and confidence in me should take root in the hearts of the elect. Oh, how many would have failed of being among the blessed in heaven, if Mary, by her pow erful intercession, had not conducted them thith er! "I made that in the heavens there should rise light that never faileth;"* thus Cardinal Hugo putsinto her mouth these words of the same chapter of Ecclesiasticus: I have made to shine in heaven as many eternal lights as I have de voted servants. Whence the same author adds, commenting on this text: Many saints are in heaven by her intercession, whenever would have been there without it.f St Bonaventure says, that the gate of heaven will be opened to re ceive all those who trust in the protection of Mary. J Hence St. Ephrem called devotion to the divine mother the opening of paradise. And the devout Blosius, addressing the Virgin, says to her: Lady, to thee are committed the keys and the treasure of the heavenly kingdom. Jacob Inhabits, et In Israel heereditare, et In electta eis mitt* radices. * Ego feci in ccelis, ut oriretur lumen indeficiens. Cap. xxiv. t Mnlti sancti sunt in coelis, intercessione ejus, qui nunquam, ibi f oissent nisi per earn. $ Qui speraverit in ilia, porta coeli reserabitur ei. Reseramentum ccelestis Jerusalem. Orat. de Laud. Vifg. 27S GLORIES OF MARY. And, therefore, we should continually suppli cate her in the words of St. Ambrose: Open to us, oh Virgin, heaven, for thou hast the keys of it.f Nay, thou art even the gate of it, as the holy Church names thee, "Janua cceli." For this reason the great mother is also call ed by the holy Church: Star of the sea: "Ave, Maris Stella." For as navigators, says the angelic St. Thomas, are guided to port by means of a star, thus Christians are guided to heaven by means of Mary.J She is for this reason, finally, called by St. Peter Damian, the ladder of heaven: "Scala ccelestis;" for, as the saint says, by means of Mary, God has descended from heaven to earth, that by the same, or by her, men might merit to ascend from earth to heaven. And for this reason, oh Lady, says St. Anastasius, thou art full of grace, that thou mightest be made the way of our salvation, and the ascent to the celestial country. || St. Bernard calls the bless ed Virgin: The vehicle to heaven: "Vehiculum ad co3lum." And St. John the Geometrician * Tibi regni coelestis claves thesaurique commissl sunt. Cimel. Endol. t Aperi noois, O Yirgo, coeium, cujus claves habes. $ Dicitur steila maris. quia sicut navigantes ad portum diriguntu* per stellam maris, ita Christian! diriguntur ad gloriam per Mariana. Opusc. | Scala eoelestis, quia per ipsam Dens descendit ad terrain, ut pel ipsam homines mererentur ascendere ad ccelnm. I Ave gratia plena, quod facta sis salntia via, ascensusque ad sa< Serin. 1, de Anuunc. GLORIES OF MARY. salutes her: Hail, most noble chariot: "Salve cla- rissime currus;" by which her servants are con ducted to heaven. And, St Bonaventure address es her thus: Blessed are those who know thee, oh mother of God! for to know thee is the path to immortal life, and to publish thy virtues is the way to eternal salvation.* In the Franciscan chroniclesf it is related of brother Leo, that he once saw a red ladder, up on which Jesus Christ was standing, and a white one, upon which stood his holy mother. He saw persons attempting to ascend the red ladder; they ascended a few steps and then fell; they ascended again, and again fell. Then they were exhorted to ascend the white ladder, and on that he saw them succeed, for the blessed Virgin offered them her hand, and they arrived in that manner safe in paradise. St. Denis the Carthu sian asks: Who will ever be saved? Who will ever reign in heaven? They are saved, and will certainly reign, he himself answers, for whom this queen of mercy offers her prayers.]; And this Mary herself affirms: By me kings reign: "Per me reges regnant." Through my inter cession souls reign first in the mortal life on this earth, by governing their passions, and then they go to reign eternally in heaven, where, as St. * Sclre et cognoscere te, O Virgo Deipai-a, est via immortalitatia; et narrare virtutes tuas est via salutis. In Fsal. Ixxxv. $ Quis salvatur? quis regnat IE cceio? ill! cant, pro quibus regta* misericordise mterpellat. i Prov. viii. 280 GLORIES OF MARY. Augustine declares, all are kings: "Quot ct tot reges." Mary, in a word, as Richard of St. Laurence says, is the mistress of paradise, since there she commands according to her pleasure, and introduces into it whom she will. Therefore, applying to her the words of Ecclesiasticus, ho adds: "My power is in Jerusalem:"* I command what I will, and introduce whom I will.f And as she is the mother of the Lord of paradise, she is with reason, also, says Rupert, the Lady of paradise. She possesses, by right, the whole kingdom of her Son.J This divine mother, with her powerful prayers and assistance, has obtained for us paradise, if we place no obstacle to our entrance there. Wherefore those who are servants of Mary, and for whom Mary intercedes, are as secure of par adise as if they were already there. J To serve Mary and to belong to her court, adds St. John of Damascus, is the greatest honor we can attain; for to serve the queen of heaven is to reign al ready in heaven, and to live in obedience to her commands is more than to reign. T On the * In Jerusalem potestas mea. f Imperando scilicet quod volo, et quos volo, introdncencta. Rtott. $ Totum jure possidet fllii regnum. L. 3, in Cant. Coeleete nobis regnum sno interventu, auxiliis, et preclho* to- petravit. St. Antoninus, p. 4, tit. I Qui Virgini famulatur, ita securus est de paradiso ac si eet ifi paradise. Guerricus Abbas. ^ Summus honor servire Marias, et de ejus esse familia. i servire regnare eet, est ejus agi f roenls plnsquam regwaa. D ; Tiig.c.9. GLORIES OF MARY. other hand, he says that those who do not serve Mary will not be saved; whilst those who are deprived of the support of this great mother, are deprived of the succor of the Son, and of all the celestial court.* Forever praised be the infinite goodness of our God who has constituted Mary our advocate in heaven, that she, as mother of the judge and mother of mercy may efficaciously by her intercession, order the great aif air of our eter nal salvation. This sentiment is taken from St. Bernard. f And James the Monk, esteemed a doctor among the Greek fathers, says that God has made Mary a bridge of salvation, by which we are enabled to pass over the waves of this world, and reach the blessed port of paradise. J Hence St. Bonaventure exclaims: Hear, oh ye people who desire paradise; serve and honor Mary, and you will certainly find life eternal. Not even those who deserve hell should de spair of attaining the kingdom of the blessed, if they faithfully devote themselves to the ser vice of this queen. Sinners, says St. Germanus, * Gens quse non servierit illi, peribit. Gentes destitutes tantae matris auxilio, destituuntur auxilio Filii, et totius curite coelestis. Exc. Virg. t Advocatam promisit peregrinatio nostra, quse tanqnam judioLs mater, et mater misericordiae. suppliciter et efflcaciter salutis nostrae negotia pertractabit. Serm. 1, de Assump. % Earn tu pontem fecisti, quo a mundi fluctibus trajiciens, ad tranquillum portnra tuum deveniamus. Orat. in Nat. Deip. Audite, gentes, qui cupitis regnum Dei, Virginem Mariana honor- ate et invenietis vitam etwnam. in Psalt. Vir. (582 GLORIES OF MARY. have sought to find God by thy means, oh Mary t and have been saved!* Richard of St. Lau^ rence remarks that Mary is said by St. John to be crowned with stars. f On the other hand, in the sacred Canticles, the Virgin is said to be crowned with wild beaste, lions and panthers: "Come from Libanus, my spouse, come from Libanus, come; thou shalt be crowned from the dens of the lions, from the mountains of the leopards."]; What does this signify? Richard answers that those wild beasts are those sinners, who, through the favor and intercession of Mary, have become stars of paradise, which are a crown more worthy of this queen of mercy, than all the material stars of heaven. The servant of the Lord, sister Seraphina da Capri, as we read in her life, in her prayes to the most holy Virgin during the Novena of her assump tion, asked of her the conversion of a thousand sinners; but as she feared that her demands were too extravagant, the Virgin appeared to her, and reproved her for this her vain fear, saying to her: "Why do you fear? am I not powerful enough to obtain for thee from my Son the salvation of a thousand sinners? Be hold them, I have already obtained it." She * Peccatores per te, Deum exquisierunt et salvi facti aunt. Serm. de Dorm. Deip. t Et in capite ejus corona stellarum dnodecim. Apoc xii. $ Veni de Libano, sponsa mea, veni de Libano, veni coronaberls de cubilibus leonum, de montibus pardorum. Cant. Et quid est hoc? nisi quia ferse per gratiam et orationes Marise sent atellce, qua conveniunt tanfee regies. De Laud. Virg. cap. GLORIES OF MARY., 288 showed her the soul of innumerable sinners who had merited hell, and had afterwards been saved by her intercession, and were already enjoying eternal bliss. It is true that in this life no one can be cer tain of his eternal salvation: "Man knowethnot whether he be worthy of love or hatred, but all things are kept uncertain for the time to come."* David asked of God : Oh Lord, who will be sav ed? "Who shall dwell in thy tabernacle?"f St. Bonaventure, writing on these words, answers: Oh sinners, let us follow the footsteps of Mary, and cast ourselves at her blessed feet, and let us not leave her until she blesses us, for her bless ing will secure to us paradise. J It is enough, oh Lady, says St. Anselm, that thou dost wish to save us, for then we cannot but be saved. St. Antoninus adds, that souls protected by Mary are necessarily saved; those upon whom she turns her eyes are necessarily justified and glorified, jj With reason, says St. Ildephonsus, the most holy Virgin predicted that all generations would call her blessed ;*f for all the elect by means of * Xeecit homo utrura odio yel amore dlgnns sit. Bed faturum servantur iucerta. Eccli. t Dotnine qnis habitabit in tabernaculo tuof PsaU xiv. $ Amplectamur Mariee vestigia, peccatores, et ejus beatis pedibm pcrvolvamur Tuneamus earn fortiter, nee dimittamas, donee ab ea jnereamnr benedici. Tantummodo velis salutem nostram, et vere nequaquam ease non poterirnus. De Exc. Vlrg. Neceesarium est quod hi ad quos convertit (Maria) ocniof I JttBtificentur. et glorificentur. P. 4, tit. ^ Beatam me dicent omnes generationea Lnc. 884 GLOEIES OP MAET. Mary obtain eternal blessedness.* Thou, oh great mother, art the beginning, the middle, and the end of our felicity, says St. Methodius.f- The beginning, because Mary obtains for us the pardon of our sins; the middle, because she ob tains for us perseverance in divine grace; the end, because she finally obtains for us paradise. By thee, St. Bernard continues, heaven has been opened by thee hell has been emptied by thee paradise has been restored by thee, in a word, eternal life has been given to many sinners who have merited eternal death.J But above all, we should be encouraged in the certain hope of paradise, by the rich promise which Mary has herself made to those who hon or her, and especially to those who, by their words and their example, strive to make her known and honored among others: * They that work by me shall not sin; they that explain me shall have life everlasting."! Oh happy, then, are they, says St. Bonaventure, who gain the favor of Mary! they will be welcomed by the blessed as being already their compan ions; and whosoever bears the seal of a servant * Beata Jure dicltnr, quia omnes ex ea beatiflcantur. Senn. 3, de Afl. tTu felicltatis nostree principium, medium et finis. Serm. iu Hypant. $ Per te coelum apertum est, infernus evacuatus, instaurata ccelestii Jerusalem, miseris damnationem expectantibus vita data est. Serm. 4, de Aff. Virg. Qui opera bunt in me, non peccabunt. Qui elucidant me, yitam >! habfcbunt. Eccli. xxiv. GLORIES OF MARY. of Mary, has his name already written in the book of life.* Of what avail is it, then, to trou ble ourselves with the opinions of the school men, on the question, whether predestination to glory precedes or follows the foreknowledge of merits? Whether or not our names are written in the book of life? If we are true servants of Mary and obtain her protection, we certainly are written there; for, as St. John of Damascus says, God gives the grace of devotion to his holy moth er only to those whom he will save ; in conformity with this, as the Lord seems to have declared expressly through St. John: "He that shall over come, I will write upon him the name of my God, and the name of the city of my God." f And who is this city of God but Mary? as St. Gregory explains, commenting on this passage of David: "Glorious things are said of thee, oh city of God."! We may, then, well say with St. Paul: "Hav ing this seal, the Lord knoweth who are his." Whosoever carries the seal of a servant of Mary, is acknowledged by God as his own. We read in St. Bernard, that devotion to the mother of God is the most certain sign that we shall obtain * Qui acquirnnt gratiam Mariae, agnoscentnr a civibns paradi8i et qui babuerit caracterem ejua, adnotabitur in libro vine. In Spec. t Qui vicerit .... scribam super eum nomen Dei mei, et nomen civitatis Dei mei. Apoc. iii. t Gloriosa dicta eunt de te, civitas Dei. Psal. Ixxxvi. Habens signaculum hoc, cognovit Dominus qui sunt ejvu. Tim. 286 GLORIES OF MARY. eternal salvation.* And the blessed Alarms, speaking of the "Hail Mary," says that he who often invokes the Virgin with this angelical salutation, has a very certain sign of predesti nation.! And again he says of perseverance in the daily recitation of the holy rosary: Let it be to thee a most probable sign of eternal salva tion, if thou dost perseveringly honor the blessed Virgin by daily reciting her rosary. J Father Kierembergh still further remarks, that the ser vants of the mother of God not only are more privileged and favored in this world, but also in heaven will be more especially honored. And he adds, that in heaven they will have a peculiar ly rich device and livery, by which they will be known as servants of the queen of heaven and as the people of her court, according to those words of Proverbs: "All her domestics are clothed with double garments." St. Mary Magdalen of Pazzi saw a small vessel in the midst of the sea, in which all the servants of Mary had taken shelter; she herself steering it, safely conducted them to port. By this the saint understood that they who live under the protection of Mary, are rescued , in the midst of * Certiesimum est signum salutis seternse consequendae. t Habentes devotionem hnnc, signum eet pnedestinationis per- magnum ad gloriam. P. 2, Eos. $ Signum sit tibi probabilissimum aeternae salutis, si perseveranter in die beatam virginem in Pealterio salutaveris. P. 44, de Psalt. | Omnes domestic! ejus vestiti aunt dupiicibus. zzxl 81. GLORIES OF MARY. all the dangers of this life, from the shipwreck of sin, and from damnation, for by her they are guided in safety to the port of paradise. Let us, then, strive to enter this blessed little vessel of the mantle of Mary, and there let us dwell secure of the kingdom of heaven; for the Church sings, "Holy mother of God, all those who are to be partakers of eternal joy dwell with thee, and live under thy protection."* EXAMPLE. Oesarius relates, f that a certain Cistercian monk, who was a devoted servant of our bless ed Lady, desired very earnestly a visit from his dear Lady, and was praying her continually to grant him this favor. He went one night into the garden, and while he stood there looking up to heaven, breathing forth to his queen in ardent sighs his desire to see her, a beautiful and radiant virgin descended, and said to him: Thomas, wouldst thou like to hear me sing?" "Certainly," he answered, and then she sang so weetly that it seemed to the devout religious that he was in paradise. Having finished her song, she disappeared, -leaving him absorbed with an ardent desire to know who it could have been; and, soon after, another extremely beautiful virgin appeared to him, who, like the rst, allowed him the pleasure of hearing her totttttitsm omnium habitetto e*t to te, sancti Del genltrix. * LiW. 288 GLORIES OF MARY. sing. He could not refrain from asking this one who she was, and the virgin answered : <k She whom you saw a little while ago was Cather ine, and I am Agnes, both martyrs for Jesus Christ, sent by our Lady to console you. Give thanks to Mary, and prepare for a greater favor." Having said this she disappeared, but left the re ligious with a greater hope of finally seeing his queen. Nor was he deceived, for shortly after he saw a great light and felt a new joy flowing into his heart, for in the midst of that light the moth er of God appeared to him surrounded by angels, and of a beauty far surpassing that of the other two saints who had appeared to him. She said to him: "My dear servant and son, I have been pleased with the devotion which you have of fered me, and have graciously heard your pray ers: you have desired to see me; look on me, and I will also sing to you." Then the most holy Vir gin began to sing with so great sweetness, that the devout religious lost his senses, and fell with his face upon the ground. The matin-bell sound ed, the monks assembled, and not seeing Thom as, searched for him in his cell and other parts of the convent, and at last going into the garden they found him there, apparently lifeless. The superior comanded him to tell what had befallen him. And coming to himself, by the power of obedience, he related all the favors which thedi- Tine mother had bestowed upon him. GLORIES OF MARY. PRAYER. Oh queen of paradise! mother of holy love! for thou art of all creatures the most love ly, the most beloved of God and his first lover; ah, suffer the vilest and most ungrateful sinner on the earth to love thee, who sees himself re leased from hell by thy intercession, and with out any merit of his own so blessed by thee, that he is enamored of thy goodness. I would wish if I could, to make known to all men who do not know thee, how worthy thou art to be loved, that all might love and honor thee. I would willingly die for love of thee, in defending thy virginity, thy dignity as mother of God, and thy immaculate conception; if it were ever needful for me to die in de fence of these thy great privileges. Oh my most beloved mother, graciously accept this my affection, and do not permit that one of tky ser vants, who loves thee, should ever become an en emy of thy God, whom thou lovest so much. Ah, unhappy me, such once was I when I offend ed my Lord. But then, oh Mary, I did not love thee, and I sought little to be loved by thee. Now, after the grace of God, I desire nothing else than but to love thee, and to be loved by thee. I do not despair of this on account of my past offences, for I know that thou, oh most benign and grateful Lady, dost not disdain to love even the most miserable sinners who love thee, "ever dost allow thyself to be outdone in 290 GLORIES OF MARY. love by any one. Ob most lovely queen, I wish to go to thee in paradise, there to love thee. There, at thy feet, I shall better know how amiable thou art, and how much thou hast done to save me; therefore I shall love thee there with greater love, and shall love thee eternally, with out the fear that I shall ever cease to love thee. Oh Mary, I have the certain hope of being saved through thee. Pray to Jesus for me. I have no other wish. It is thine to save me; thou art my hope. I will always exclaim, Oh Mary, my hope, thou must save me. CHAPTER IX. o CLEMENS! o PIA! Oh clement! Oh mercifull HOW GREAT IS THE CLEMENCY AND MERCY OP MARY. BERNARD, speaking of the great mercy of Mary for us poor sinners, says that she is the very Land promised by God, flowing with milk and honey.* St. Leo says, that to the Vir gin has been given such bowels of compassion, that she not only merits to be called merciful, but should be called mercy itself. f And St. Bo- naventure, considering that Mary was made the mother of God for the sake of us sinners, and * Terra repromissionis Maria lacte et melle manans. Serin, snp. Salv. Reg. t Maria adeo praedita est miscricordiae vteceribns ut non tamea natsericors, Bed ipsa misericordia dici promereatur. Serm. de Sat Dom. GLORIES OF MARY. that to her was committed the charge of dispens ing mercies; and considering, moreover, the great care she has for all those in misery, which renders her so rich in compassion, that she ap pears to desire nothing else than to relieve the ne cessitous, says, that when he looked on Mary, it seemed to him that he no longer beheld the di vine justice, but only the divine mercy with which Mary is filled.* In a word, the mercy of Mary is so great, that as Guerric the Abbot says: Her bowels of love can never for a moment cease to bring forth for us the fruits of mercy. f And what, exclaims St. Bernard, can flow but mercy from a fountain of mercy? "Quid de fonte pie- tatis nisi pietas?" J For this reason Mary was called the olive-tree: As a fair olive-tree in the plains: "Quasi oliva speciosa in campis." For, as the olive-tree produces nothing but oil, the symbol of mercy, thus from the hands of Mary nothing but graces and mercies proceed. Hence, justly, says the venerable Louis da Ponte, is Mary called the mother of oil, since she is the mother of mercy.] If, then, we have recourse to this mother, and ask of her the oil of her mercy, we cannot fear that she will refuse us, * Certe, Domina, cum te aspicio, nihil nisi miBericordiam cerno; nam pro miseris mater Dei facta es, et tibi officium miserendi com- migsum. Undique sollicita es de miseris, misericordia vallaris; fsolum misereri videris appetere. Stim. t Cnjua viscera nunquam desistunt f ructum parturire pietatis, Serm.l, de Aesum. % Serm. 1, in Dom. Eccli. xxiv. { Merito dici potest mater olei, nam est mater misericordlce. Lib, 1, in Cant. 292 GLOEIES OF MARY. as the wise virgins refused the foolish, answer ing: "Lest there be not enough for us and for you."* No, for she is, indeed, rich in that oil of mercy, as St. Bonaventure remarks: Mary abounds in the oil of mercy: "Maria plena oleo pietatis."f She is called by the Church not only prudent, but most prudent, and by this we may understand, as Hugo of St. Victor says, that Mary is so full of grace and mercy that there is enough for all without exhausting her.* But why, I would ask, is it said that this fair olive is in the midst of the plains, and not rath er in a garden surrounded by walls and hedges? Cardinal Hugo answers to this question: In order that all may easily see her, and thus may easily have recourse to her, to obtain relief for their necessities. St. Antoninus confirms this beau tiful thought, when he says: That as all can go and gather the fruit of an olive-tree that is ex posed in the open fields, so all, both the just and sinners, can have recourse to Mary to obtain mercy. [ And then the saint adds: Oh how many sentences of punishment have been revok ed through the merciful prayers of this most * Ne forte non snfficiat nobis et vobis. Mattb. xxv. t Maria plena oleq pietatis. Spec. cap. $ Gratia plena, et in tantum plena, ut ex tua redundante oleo totoa rnundus hauriat. Si enim prudentes Virgines oleum acceperunt in vaeie cum lampadibus, tu prudentissima Virgo pestasti vas redun. dans et indeficiens, ex quo, effuso oleo misericordice, omnium lam* pades illuminares. Ut omnes earn reepiciant, omnes ad earn confugiant. I Ad olivam in campis omnes poesunt accedere. et accipere frao- tnm ejug. Ad Mariam et justi et peccatores posauut accedere, u lade mieericordiain accipiant. P. 3, tit. GLORIES OF MARY. holy Virgin, in favor of sinners who have had recourse to her!* And what more secure refuge can we find, says the devout Thomas & Kempis, than the compassionate heart of Mary? There the poor find shelter; the sick medicine; the afflicted consolation; the doubtful counsel; the abandoned help.f Wretched should we be, if we had not this mother of mercy, mindful and solicitous to help us in our miseries! "Where there is no wife," says the Holy Spirit, "he mourneth that is in want."]; This wife, remarks St. John Damascene, is certainly Mary, without whom the sick man suffers and mourns. So, indeed, it is, since God has ordained that all graces should be dis pensed by the prayers of Mary: where these are wanting, there is no hope of mercy, as our Lord signified to St. Bridget, saying to her: "Unless Mary interposes by her prayers, there is no hope of mercy. But perhaps we fear that Mary does not see or pity our miseries. Oh, no! she sees them and feels them more than we do ourselves. And who among the saints can be found, says St. * O qnot sententias flagellorum propter peccata haec sanctissima Tirgo misericorditer revocavit! t Non est tutior locus ad laten dum , quam sinus Marias . Ibi pauper habet domicilmm, ibi infirmus invenit remedium, tristis solatium; Ibi turbatus consilium, ibi destitutus acquirit juvamentum. $ Ubi non est mulier ingemiscit egens. Eccli. xxxvi. Ingemiscit infirmus, ubi non f uerit haec sanctissima mater. I Nisi preces Marias interrenirent, non easel spes misericord!^ Her. 294 GLORIES OF MARY. Antoninus, who pities us in our miseries as Marj does?* Hence, wherever she sees misery she cannot refrain from hastening to relieve it with her great compassion.f Thus Richard of St. Victor remarks, and Mendoza confirms it by say ing: Therefore, oh blessed Virgin, wherever thou seest misery, there thou dost pour forth thy mercies. J And our good mother, as she herself declares, will never cease to exercise this office of mercy: And unto the world to come I shall not cease to be; and in the holy dwelling-place, I have ministered before him.g Upon which words Cardinal Hugo remarks: I will not cease, says Mary, even to the end of the world, to sue* cor men in their miseries, and to pray for sin ners, that they may be saved and rescued from eternal misery. Suetonius relates of the Emperor Titus, that he was so desirous to grant favors to those who asked them of him, that on those days when he had no opportunity of doing so, he would say, sorrowfully, I have lost a day: "Diem perdidi." This day has been lost to me, because I have passed it without benefiting any one. Probably * Non reperitur aliquis sanctorum ita compati in infirmitatibus, Bicut mulier htec beatissima Virgo Maria. t Ubicumque fuerit miseria, tua currit et succurrit misericordia. In Cant. $ Itaque, O B. Virgo, ubi miserias invenis, ibi tuas misericordias effundis. Cap. Et usque ad futurura saeculura non desinam, ut in habitationa ancta coram ipso ministravi. Eccli. xxiv. I Usque ad futurum sculum, id est beatorum, nou desinam mi* eriis subvcnire, et pro peccatoribus orare. GLORIES OF MARY. Titus said this more through vanity, or a desira for esteem, than through a movement of charity. But our Empress Mary, if a day should ever pass in which she did not confer some favor, would say it only because she is full of charity, and of a desire to do us good; for as Bernardino de Bustis says, she is more desirous to confer favors on us, than we are to receive them from her.* And this same author adds, that when we have recourse to her, we shall always find her with her hands full of mercy and liberality ,f Rebecca was the type of Mary, who when the servant of Abraham asked her for a little water, answered that she would give him water enough not only for himself, but for his camels also. J Hence the devout St. Bernard address ing the blessed Virgin, says: Oh Lady, not to the servant of Abraham only, but also to his camels give from thy overflowing pitcher. By which he intends to say: Oh Lady, thou art merciful and more liberal than Rebecca, there fore thou dost not rest contented witli dispens ing the favors of thy unbounded compassion to the servants of Abraham alone by whom are * Pins vult ilia bonum tibi facere et largirl gratiam, quam tu ao. cipere concupiscas. Mar. p. 1, Serrn. 5, de Nov. Mar. t Invenies earn in manibus plenam misericordla et liberalitata Loc. cit. J Quin et camelis tuis hauriam aquam, donee cnnctl bibant Gen. xxiv. Domina, nee puero Abrahre tan turn, sed. et cameUs trttrae d upiffluente hydria tua. Serrn. Sup. Miss 296 GLORIES OF MARY. meant the faithful servants of God, but thou dost bestow them also on the camels, who rep resent sinners. And, as Rebecca gave more than she was asked, so Mary bestows more than we pray for. The liberality of Mary, says Rich ard of St. Laurence, resembles the liberality of her Son, who always gives more than is asked, and is therefore named by St. Paul: "Rich to all that call upon him;"* that is, giving abundant ly his graces to all those that have recourse to him with their prayers. Hear the words of Rich ard: The bounty of Mary is like the bounty of her Son; she gives more than is asked. f Hence a devout author, addressing the Virgin, says: Oh Lady, pray for me, for thou wilt ask favors for me with greater devotion than I can do; and thou wilt obtain from God graces greater by far than I can pray t or.J When the Samaritans refused to receive Jesus Christ and his doctrine, St. James and St. John said to their Master: Lord, wilt thou that we command fire to come down from heaven and consume them?" But the Saviour answered: "You know not of what spirit you are." As if he had said: I am of so mild and merciful a spirit, that I have come from heaven to save, not to punish sinners, and would you wish to iee * Dives in omnes qui invocant ilium. Rom. t Largitas Marise assimilat largitatem fllii sui; dat amplins quam petatur. De Laud. Virg. } Mfejori devotione orabis pro me, quam ego auderem petere; et majora mihi impetrabis quam petere praesumam. Noscitis cujus spiritus estis. Luc. GLORIES OP MARY. them lost? What fire? What punishment? Be Bilent, speak to me no more of punishment, that is not my spirit. But we cannot doubt that Mary, whose spirit is in every thing so like that of her Son, is wholly inclined to exercise mercy; for, as she told St. Bridget, she is called the moth er of mercy, and the mercy of God itself has made her so compassionate and sweet towards all.* Wherefore Mary was seen by St. John clothed with the sun: "And there appeared a great won der in heaven, a woman clothed with the sun."f Upon which passage St. Bernard remarks, ad dressing the Virgin: Thou hast clothed the sun, and art thyself clothed with it. J Oh Lady, thou hast clothed the sun, the divine Word, with hu man flesh, but he hath clothed thee with his power and his mercy. So compassionate, then, and kind is this queen, says St. Bernard, that when a sinner recom mends himself to her mercy, she does not begin to examine his merits, and whether he is worthy or not of being heard, but she graciously hears all and succors them. Hence St. Idelbert re marks, that Mary is called fair as the moon: "Pulchra ut Luna:"|| because, as the moon illu minates and benefits the smallest bodies upon the * Ego vocor mater misericordiae, et vero misericordia illius miseri- cordem me fecit. t Et signum magnum apparuit In ccelo, mulier amicta sole. Apoc. t Vestis solem, et vestiris ab eo. Non discutit merita, sed omnibus exorabtiem se pnebet, Sena in Sign. Magn. I Cant. 298 GLORIES OF MARY. earth, so Mary enlightens and helps the most unworthy sinners.* And although the moon re ceives all her light from the sun, she moves more quickly than the sun; for, as a certain au thor remarks, what the sun does in a year, the moon does in a month. \ Hence, says St. An- selm: Our relief is sometimes more immediate when the name of Mary is invoked than when we invoke the name of Jesus. J Wherefore Hugo of St. Victor tells us, that if by reason of our sins we fear to draw near to God, because he is an infinite majesty that we have offended, we should not hesitate to have recourse to Mary, be cause in her we shall find nothing to alarm us. She is indeed holy, immaculate, queen of the world, and mother of God; but she is of our flesh, and a child of Adam, like ourselves. In a word, says St. Bernard, whatever apper tains to Mary is full of grace and mercy; fo* she, as mother of mercy, has become all things to all, and by her great charity has made her self a debtor to the just and to sinners, and open to all the bowels of her compassion, that all may share it. J As "the Devil,* according to St. Pe- * Pulchra ut luna quia pulchrum est benefacere Indignis. Epiat. t Qnod sol f acit in anno, luna f acit in mense. Jo. di Miniau. 1, fie Coel. \ Velocior nonnumquam est nostra ealus, invocato nomine Maria, quam invocato nomine Jesu. De Excell. Virg. Si pertimescis ad Deum accedere, respice ad Marfam; non illio fayenis quod timeas, genus tuum vides. I $uae ad earn pertinent, plena omnia pietatte et gratise. Deniqua onauia omnibus fact* et, sapientibus et insiplentibog copiosissima GLORIES OP MARY. ter, "goeth about seeking whom he may devour/ * so, on the contrary, says Bernardino de Bustia, Mary goeth about seeking to whom she can give life and salvation. We should understand that the protection of Mary, as St. Germanus says, is greater and more powerful than we can comprehend. J And how is it that the same Lord, who was under the old law so severe in punishing, exercises so great mercy towards the greatest sinners? Thus asks the author del Pomerio; and he also an swers: He does all this for the love and merits of Mary.|| Oh, how long since would the world have been destroyed, says St. Fulgeii- tius, if Mary had not preserved it by her inter cession !^f But we may with confidence goto God, as St. Arnold Carnotensis asserts, and hope for every blessing, now that the Son is our mediator with the divine Father, and the mother with the Son. How can it be that the Father will refuse to hear graciously the Son, when he shows him the wounds he has received charitate debitricem sc fecit. Omnibus misericordise suse slnura aperit, ut de plenitudine ejus accipiant omnes. Super Sign. Magn. * Circuit quserens quern devoret. + Ipsa se mper circuit, quaerens quern Balvet. Mariai. Serm. t Patrocinium tuum majus est, quam apprehend! possit. De Zona. Virg. Quare parcit nunc mundo ipse Deus, qui olim multo his minor* peccata acrius punivit? Pepe. Grand, etc. I Totum hoc facit propter B. Virginem, et ejus merita. 1 Ccelum et terra jamdudum ruissent, si Maria suis precibus no 300 GLORIES OF MARY. for sinners? And how can it be that the Son will not graciously hear the mother, when she shows him the breasts from which she has nour ished us?* St. Peter Chrysologus says with, great energy, that this favored Virgin, having received God in her womb, demands in return, peace for the world, salvation for the lost, life for the dead.f Oh how many, exclaims the Abbot of Celles, who merits to be condemned by the divine justice, are saved by the mercy of Mary! for she is the treasure of God and the treasure of all graces; therefore it is that our salvation is in her hands. J Let us always then have recourse to this mother of mercy, and confidently hope to be saved by means of her intercession; since she, as Bernardine de Bustis encourages us to believe, is our salvation, our life, our hope, our counsel, our refuge, our help. Mary is that very throne of grace, says St. Antoninus, to which the apostle exhorts us to have recourse with confidence, that we may obtain the divine * Securum accessum jam habet homo ad Deum, ubi mediatorem causse euae tilium habet ante Patrem, et ante filiam, matrem. Christua oatendit Patri latus et vulnera, Maria Chrieto pectus, et-ubera. D Laud. Virg. t Una puella sic Deum In ii pectoris capit hospitio, ut pacem ter- ris, salutem perditia, yitam mortals, pro ipsa domo exigat pen- ionem. Serm. $ Ssepe quos justitia filii potest damnare, mater misericordia li- berat. Thesaurus Domini est, et thesauraria gratiarum. Salus noetra In manu illius est. Prolog, in Contempl. Virg. $ Haec st nostra ealus, vita, spes, consilium refugium, notnun. P. l, Ser. 6, de Com. Mar. GLORIES OF MARY. mercy, with all needed help for our salvation.* To the throne of grace, that is, to Mary, as St. Antoninus remarks.f Hence, Mary was called by St. Catherine of Sienna; The dispenser of di- Tine mercy: * Administratrix misericordise." Let us conclude, then, with the beautiful and sweet exclamation of St. Bernard upon the words: Oh clement, oh merciful, oh sweet Virgin Mary! "Oh clemens, O pia, O dulcis Virgo Maria." Oh Mary, thou art clement to the unhappy, mer ciful to those who pray thee, sweet to those who love thee: clement to the penitent, merciful to the advancing, sweet to the perfect. Thou ehowest thyself clement by rescuing us from punishment, merciful by bestowing on us graces, sweet by giving thyself to those who seek thee.J EXAMPLE. Father Charles Bovius relates that in Doinana, in France, lived a married man who had held a criminal connection with another woman. Now the wife being unable to endure this, continually besought God to punish the guilty parties; and one day in particular went to an altar of the * Adeamus cum fiducia ad thronum gratiaa, ut miserlcordiam COB- equamur, ut gratiam inveniamua in auxilio opportune. Hebr. t Ad thronum gratire, scilicet ad Mariana. J Clemens indigentibus, pia exorantibus, dulcis diligentibus. O elemens poenitentibus, pia proficientibus, dulcis contemplantibus. O clemena liberaudo, O pie largiendo, O dulcis te donando. Sup. Salr. 302 GLORIES OF MAKY. blessed Virgin, which was in a certain church t to implore vengeance upon the woman who had alienated her husband from her; and this very woman went also every day to the same altar, to repeat a "Hail Mary." One night the divine mother appeared in a dream to the wife, who, on seeing her, began her accustomed petition: "Justice, mother of God, justice." But the -blessed Lady answered: "Justice! do you seek justice from me? Go and find others, to execute justice for you. It belongs not to me to do it for you. Be it known to you," she added, "that this very sinner offers every day a devo tion in my honor, and that I cannot allow any sinner who does this, to suffer and be punished for his sins." The next day the wife went to hear mass in the above-named church of our Lady, and on coming out met her husband s friend; at the sight of her she began to reproach her and call her a sorceress, who had even en chanted with her sorceries the blessed Virgin. "Be silent," cried the people: "what are you saying?" "I be silent!" she answered: "what I say is only too true; this night the Virgin appeared to me; and when I implored justice of her, she answered me, that she could not grant it on account of a salutation which this wicked woman repeats daily in her honor." They ask ed the woman what salutation she repeated to the mother of God, She answered that it was the "Hail Mary;" and then on hearing that the blessed Virgin had dealt with her so mercifully GLORIES OF MARY. in return for that trivial act of devotion, she cast herself on the ground before the sacred image, and there, in the presence of all the people, asked pardon for her scandalous life, and made a vow of perpetual continence. She after wards put on a religious habit, built for herself a little cell near the church, where she retired, and persevered in continual penance until the day of her death. PEAYEE. Oh mother of mercy! since thou art so com passionate, and hast so great a desire to do good to us sinners, and to satisfy our demands, I, the most wretched of all men, to-day have recourse to thy mercy, that thou mayest grant my re quests. Let others ask what they will, health of body, wealth, or temporal advantages; I come to ask of thee, oh Lady, those things which thou thy self dost most desire of me, and which are most comforinable and most pleasing to thy sacred heart. Thou who wast so humble, obtain for me humility and love of contempt. Thou who wast so patient in the difficulties of this life, ob tain for me patience in things contrary to my wish es. Thou who didst overflow with love to God, obtain forme the gift of a holy and pure love. Thou who wast all charity towards the neighbor, obtain for me charity towards all men, and es pecially towards those who are my enemies. Thou who wast wholly united to the divine will, obtain for me a perfect uniformity with the will 304 GLORIES OP MARY. of that God in all his dispositions concerning me. Thou, in a word, art the most holy of a?l creatures; oh Mary, obtain for me the grace to become a saint. Thy love is unfailing;thou canst and wilt obtain all things for me. Nothing, then, can hinder me from receiving thy graces but my neglect to invoke thee, or my want of confidence in thy intercession. But thou thyself must obtain for me the grace to seek thee, and this grace of confidence in thy intercession. These two greatest gifts I ask from thee from thee will I receive them from thee do I confidently hope for them. Oh Mary! Mary, my mother, my hope, my love, my life, my refuge, and my consolation. Amen. GLORIES OF MARY. CHAPTER X. O DULCIS VIRGO MARIA. Oh sweet Virgin Mary! HOW SWElEiC IS THE NAME OP MARY IN LIFE AND IN DEATH! THE great nnme of Mary, which was given to the divine mother, was not found on earth, neith er was it invented by the mind or will of men, as were all other names that are in use among them; but it came from heaven, and was given to the Virgin by divine ordinance, as St. Jerome,* St. Epiphanius f St. Antoninus,J and others attest. The name of Mary was drawn from the treasury of the divinity, as Richard of St. Laurence says: " De thesauro divinitatis Marise nomen evol- vitur." From the treasury of the divinity, oh Mary, came forth thy excellent and admirable name; for the Most Holy Trinity, the same au thor goes on to say, gave to thee this name, next to the name of thy Son, so superior to every name, and attached to it such majesty and power, that when it is uttered, all in heaven, earth, and hell * Lib. de Nat. Mar. t Or. de Praes. Deip. t Hist, tit, 4. De Laud. Virg. GLORIES OF MARY. must fall prostrate and venerate it.* Among *J1 the other privileges which the Lord has attached to the name of Mary, let us see how swees he has made it to the servants of this most holy Lady in life as well as in death. To begin with life, the holy anchorite, Hon- orius, says, that the name of Mary is fall of all divine sweetness.f And the glorious St. Anthony of Padua attributes to the name of Mary the same sweetness as St. Bernard attributed to the name of Jesus. The name of Jesus, said the latter, the name of Mary, said the former, is joy to the heart, honey to the mouth, melody to the ear of their devoted servants. J It is related in the life of the venerable Father John Ancina, Bish op of Saluzzo, that when he pronounced the name of Mary, he experienced so great a sensible sweetness that he even tasted it on his lips. We also read that a certain woman in Cologne told the Bishop Marsillius, that whenever she pronounced the name of Mary she perceived in her mouth a taste sweeter than honey. Mar sillius made the trial, and he also experienced the same sweetness. We read in the holy Can ticles, that at the Assumption of the Virgin, the angels three times asked her name: "Who is she * Dedit tibi, Maria, tota Trinitas nomen post nomen filii tni supra omne nomen; ut in nomine tuo omne genuflectatur, cceleetium, tei> restrinm, et infernorum. De Laud. tHoc nomen Marise plenum est omni dulcedine ac suavitato divina. $ Nomen Jesu . Nomen Marise jubilua in corde, mel in ore, iq GLORIES OF MARY. that goeth up by the desert as a pillar of smoke?"* "Who is she that cometh forth as the morning rising?"f And in another: Who is this that cometh up from the desert, flowing with delights?"!; Richard of St. Laurence in quires why the angels so often asked the name of this queen, and answers: The sound of the name of Mary was so sweet to the angels, and they repeated the question that they might hear it repeated also. But I do not hear speak of this sensible sweet ness, since it is not commonly granted to all, but I speak of the salutary sweetness of consolation, love, joy, confidence, and strength, which the name of Mary universally gives to those who, with devotion, pronounce it. Speaking on this subject, Francone the Abbot says, that next to the holy name of Jesus, the name of Mary is so rich in blessings, that no other name is uttered on earth or in heaven from which devout souls receive so much grace, hope, and sweetness. J For the name of Mary, he goes on to say, con tains in itself something admirable, sweet, and * Quse est ista, qure ascendit per desertnm, eicut virgula fnmi? ill. t Qu est ista, qnae progreditur, quasi aurora consurgens? $ Qnaa est ista, quae ascendit de deserto deliciis afflnensf viii. Forsitan, quia dulce nomen sibi desiderant responded. De Land. Virg. I Nqneenim post filii nomen aliud nomen coelnm et terra nominal. Wide tantnm gratiae, spei, et suavitatia piae mentes conciplant. P Grat. Nov. Test. 308 GLORIES OF MARY. divine, which, when it meets a friendly heart, breathes into it an odor of holy sweetness. And the wonder of this great name is, he concludes, that if heard a thousand times by the lovers of Mary, it is always heard as new, the sweetness they experience in hearing it spoken being al ways the same.* The blessed Henry Suso, also speaking of this sweetness, says, that in pronouncing the name of Mary, he felt his confidence so much in creased, and his love so joyfully enkindled, that amidst the joy and tears with which he pro nounced the beloved name, he thought his heart would have leaped from his mouth ; and he affirm ed that this most sweet name, as honeycomb, melted into the depths of his soul. Whereat he exclaims: Oh most sweet name! oh Mary, what must thou thyself be, if thy name alone is so lovely and sweet? The enamored St. Bernard, too, addressing his good mother with tenderness, says to her: Oh great, oh merciful Mary, most holy Virgin, worthy of all praise, thy name is so sweet and lovely that it cannot be spoken without enkind ling love to thee and to God in the heart of him who pronounces it; the thought of it alone is enough to console thy lovers, and inflame them * Nomen namque Marias minim quid, suave, atque divinum ia Be continet, et cum convenit amicis cordibug, arnica suavitatis odorem piret. Et mirum illud est de nomine Marise, ut millies auditnm mper audiatur quasi novum. De. grat. Nov. Test. GLORIES OF MARY. with a far greater love to thee.* If riches are a consolation to the poor, because by them they are relieved of their miseries, oh how much more, says Richard of St. Laurence, does thy name console us sinners, oh Mary; far more than the riches of earth it relieves us in the troubles of the present life.f In a word, thy name, oh mother of God, is full of grace and divine blessings, as St. Metho- dius says. J And St. Bonaventure affirms that thy name cannot be pronounced but it brings some grace to him who devoutly utters it. So great is the virtue of thy name, oh most com- passionate Virgin, says the Idiot, that no one can pronounce it, however hardened, however de sponding may be his heart, and not find it won derfully softened; for it is thou who dost console sinners with the hope of pardon and of grace.|| Thy most sweet name, according to St. Ambrose, is a sweet ointment, which breathes the fragrance of divine grace.^f The saint thus invokes the * O magna, O pia, O multum landabilis Maria, tu nee nominari potes quin accendas; nee cogitari, quin recrees affectus diligentium te. Bon. Spec. t Marise nomen longe melius quam divitiae, quia melius augustiam relevat. De Laud. Virg. | Tnum, Dei genitrix, nomen divinis benedictionibus et gratiis ex omni parte refertum. Orat. in Hyp. Nomen tuum devote nominari non potest sine nominantis utili- tate. Spec. Virg. I Tanta est yirtus tui sacratissimi nominis, semper benigna Virgo Maria, quod mirabiliter emollit duritia cordis humani. Peccator per te respirat in epe veniae et gratia. Idiot, in Alph. ^ Unguen turn nomen tuuin. Descendat istud unguentum in aninu* 310 GLOKIKS OF MARY. divine mother: May this oil of salvation descend into the depths of our soul; by which he intends to say: Oh Lady, remind us often to pronounce thy name with love and confidence; for thus to name thee, either is a sign that we already possess divine grace, or it is an earnest that we shall soon recover it. For as Landolph of Saxony expresses it: The remembrance of thy name, oh Mary, consoles the afflicted, brings back the wanderer to the path of salvation, encourages the sinner, and saves him from despair;* and Father Pelbart re marks, that as Jesus Christ by his five wounds has prepared for the world the remedy for its woes, thus also Mary, with her most holy name, which is composed of five letters, confers every day pardon upon sinners. For this reason, the holy name of Mary in the sacred Canticles is compared to oil: Thy name is as oil poured out: "Oleum effusum nomen tuum." J The blessed Alanus, commenting on this passage, says: The glory of her name is compared to oil poured out. As oil heals the sick, diffuses odor, and kindles flame; thus the preaecordia, S. Maria, quo diTinse gratia epiramenta redoleam. De Instit. Virg. * O Maria, tui recordatio nominis moestos Iietificat, errantes ad viam salutis revocat, et peccatores ne despereut conf ortat. In vita Christ, p. 2, c. 86. t Sic Maria suo sanctissimo nomine, quod quinque litteris conrtAS, onfert quotidie veniair t>eccatoribue. Stellar, a. 2. $ Cant. GLORIES OF MARY. name of Mary heals sinners, rejoices hearts, and inflames them with divine love.* Hence Richard of St. Laurence encourages sinners to invoke this great name, because that alone will be sufficient to cure all their maladies; adding, that there is no disease so malignant that it will not at once yield to the virtue of this name.f On the other hand, the devils, as Thomas Kempis affirms, are in such fear of the queen of heaven that at the sound of her great name they flee from him who pronounces it as from burn ing fire.]; The Virgin herself revealed to St. Bridget that there is no sinner living so cold in divine love, that if he invokes her holy name, with the resolution to amend, the devil will not instantly depart from him. And she at anoth er time assured her of this, telling her that all the demons so greatly venerate and fear her name, that when they hear it pronounced they immediately release the soul which they held in theirchains.ll * Gloria nominis ejus oleo effuso comparator. Oleum segrotantem eanat. odorem parit, fiammam accendit. lu Cant. t Peccator es? ad nomen Marise confugias; ipsum solum eufficitad medendum. Nulla pestis, quse ad nomen Marise non cedat continue, De Laud. Virg. % Expavescnnt coeli reginam spiritus maligni, et diffugiunt, audito nomine sancto ejus, velut ab igne. Serm. 4, p. 3, ad Novit. | Null us est in hac vita tarn frigidus ab amore Dei, qui si invoca- verit nomen meum, cum propoeito pcenitendi, statim diabolus ab ipso non discedat. Rev. lib.. || Omnes daemones verentur hoc nomen, et timent, qui audientea hoc nomen Marise, statim relinquunt animam de unguibns, quibus tenebant earn. 312 GLORIES OP MARY. And as the rebel angels depart from sinners who invoke the name of Mary, thus, on the contrary, our Lady herself told St. Bridget, that the good angels draw more closely around those just souls who devoutly pronounce it.* And St. Ger- manus assures us, that as breathing is a sign of life, so the frequent utterance of the Dame of Mary is a sign that we are already living in divine grace, or that we shall soon receive that life; for this powerful name is effectual to obtain help and life for him who devoutly invokes it.f Finally, Richard of St. Laurence adds, that this admi rable name is like a tower of strength, by taking shelter in which the sinner will be saved from death, since from this celestial tower the most abandoned sinners come forth securely defended and saved. A tower of strength, thus continues the same Richard, which not only shields sinners from punishment, but also defends the just from the assaults of hell; and he adds: Next to the name of Jesus there is no name which gives such sup port, and through which so great salvation is be- * Angeli boni, audito nomine meo, justie magis propinquant. Dion. Cart, de Laud. V. cap. tilt. + Quomodo corpus enim vitali8 signum operation!? habet respira- tionem, ita sanctissimum nomen tuum, O Virgo, quod in ore ser- vorum tuorum versatur assidue, vitoe et auxilii non solum est siguum, Bed etiam ea procurat et conciliat. De Zona. Virg. t Tunis fortissima nomen Dominse, ad ipsam fugiet peccator, et liberabitur. Hsec defendit (juoslibet, et quantumlibet peccatow*. DLaud. Virg. GLORIES OF MAKY. itowed upon men, as this great name of Mary.* Especially is it everywhere known, and the ser vants of Mary daily experience, that her great name gives strength to overcome temptations against chastity. The same author, remarking on the words of St. Luke: And the name of the Virgin was Mary: "Et nomen Virginis Maria,"f Bays, that these two names, of Mary and of Vir gin, are united by the evangelist to show that the name of this most pure Virgin can never be separated from chastity. J Hence St. Peter Chrysologus says, that the name Mary is a sign of chastity: "Nomen hoc indicium castitatis;" meaning, that whoever is in doubt whether he has yielded to temptations against purity, if he remembers having invoked the name of Mary may be sure that he has not violated chastity. Let us, then, always follow the beautiful counsel of St. Bernard, who says: In every dan ger of losing divine grace let us think of Mary, let us invoke the name of Mary together with that of Jesus, for these names are always united. Let these two most sweet and powerful names never depart from our heart and our lips, for they will always give us strength to keep us from * Non est in aliqao nomine tarn potens adjutorium, nee est aliud nomen datum hominibus poet nomen Jesu, ex quo tanta salus re- fundatur hominibus, sicut nomen Mariae. De Laud. Virg. t Luc. $ Hoc nomen semper cum castitate conjunctum esae debet. Lot. eft, 314 GLOEIES OF MAKY falling, and to conquer every temptation.* Very precious are the graces which Jesus Christ has promised to those who are devoted to the name of Mary, as he himself, speaking to his holy mother, gave St. Bridget to understand, re vealing to her that whoever will invoke the name of Mary with confidence and a purpose of amend ment, shall receive three special graces: namely, a perfect contrition for nis sins, the grace to make satisfaction for them and strength to obtain per fection, and at last, the glory of paradise ;f for as the divine Saviour added: "Thy words are so sweet and dear to me, oh my mother, that I can not refuse thee what thou dost ask." Finally, St. Ephrem adds that the name of Mary is the key of the gate of heaven to him who devoutly invokes it; and therefore St. Bonaventure rightly calls Mary the salvation of all those who invoke her: "Osalus te invocantium;" as if it were the same thing to invoke the name of Mary and to obtain eternal salvation; for as the Idiot affirms: The invocation of this holy and sweet name leads to the acquisition of super- * In periculis, in augustiis, in rebus dubiis Mariam cogita, Mariam invoca. Non recedat ab ore, non recedat a corde. Horn. Miss. t Quicumque invocaverit nomen tuum, et in te sperabit cum pro, posito emendandi, tria illi dabuntur, contritio peccatorum, eorum Batisfactio, et fortitude ad proflciendum et insuper regnum ccelorum. $ Tanta enim est in me dulcedo verborum tuorum, quod negaw non valeo, quod tu petis. Nomen Marias est reseratorium portee cceli. In Deprec ad Yirg; GLORIES OF MARY. abundant grace in this life, and sublime glory in another.* If you desire, then, brethren, con cludes Thomas a Kempis, to be consoled in every affliction, have recourse to Mary, invoke Mary, honor Mary, recommend yourselves to Mary. Rejoice with Mary, weep with Mary, pray with Mary, walk with Mary, and with Mary seek Jesus; in a word, with Jesus and Mary desire to live and die. Do this, he adds, and you will al ways advance in the way of the Lord; for Mary will pray for you, and the Son will surely gra ciously listen to the mother.f Such are his beautiful words. Very sweet, then, in life to her servants, is the most holy name of Mary, on account of the great graces which it obtains for them, as we have seen above; but sweeter still will it be to them in dying by the sweet and holy death she will obtain for them. Father Sertorio Caputo, of the Society of Jesus, exhorted all those who were called to the bedside of the dying, often to pronounce the name of Mary, saying that this name of life and of hope, pronounced in death, is alone sufficient to scatter the enemies * Devota invocatio hujus nominis ducit ad virorem gratia in pr gnti, et ad virorem glorise in futuro. De Laud. Virg. t Si consolari in omni tribulations quseritis, accedite ad Mariam, Mariam invocate, Mariam honorate, Mariae vos commendate; cum Maria gaudete, cum Maris iolete, cum Maria orate, cum Maria am bulate, cum Maria Jesum quaerite; cum Maria et Jesu vivere et morf desiderate. Fratres, si ista exercetis, proflcietis. Maria pro vobi libenter orabit, et Jesu libeuter matrem suam exaudiet. Sera. par. 3, Serm. 316 GLOBIES OF MABT. and to comfort the dying in all their anguishes St. Camillus of Lellis also strongly recommended it to his religious, that they should remind tht dying often to invoke the name of Mary and of Jesus, as he always practised it with others; but more sweetly he practised it himself at the mo* ment of his death, when, as we read in his life, he named with so much tenderness his beloved names of Jesus and Mary, that he inflamed also with love of them all those who heard him. And at length, with his eyes fixed on their adorable image, and his arms crossed, the saint expired in celestial peace, pronouncing with his last breath the most sweet names of Jesus and Mary, This short prayer of invoking the holy names of Jesus and Mary, says Thomas a Kempis, which it is as easy to retain in the memory as it is sweet to consider, is at the same time powerful to protect whoever uses it from all the enemies of our salvation.* Blessed is he, says St. Bonaventure, wholovea thy sweet name, oh mother of God.f Thy name is so glorious and admirable, that those who remember to invoke it at the moment of death, do not then fear all the assaults of the enemy.J Oh, the happy lot of dying as Father Fulgen* tius of Ascoli, a Capuchin, died, who expired * Haec brevis oratlo, Jesn et Maria, facilis est ad tonendom, dnl cie ad cogitandum, fortis ad protegendum . t Beatus vir qui diligit nomen tuum, Maria f $ Gloriosum et admirabile nomen tuum; qul illud rcttaeot, &oae pftveecunt in ptmcto mortis. Spec. Ylrg. GLORIES OF MARY. singing: Oh Mary, Mary, the most lovely of all beings, let me depart in thy company. Or, as blessed Henry the Cistercian, of whom it is re lated in the annals of the order, that he died with the name of Mary on his lips.* Let us pray, then, my devout reader, let us pray God to grant us this grace, that the last word we pro nounce at death may be the name of Mary; as St. Germanus desired and prayed. f Oh sweet death, oh safe death, that is accompanied and protected by such a name of salvation, that God does not permit it to be invoked in death, except by those whom he will save! Oh, my sweet Lady and mother, I love thee much, and because I love thee, I love also thy holy name. I purpose and hope with thy aid al ways to invoke it in life and death. For the glory, then, of thy name (let us conclude with the tender prayer of St. Bonaventure), when my soul departs from this world, wilt thou come to meet it, oh blessed Lady, and take it in thy arms? J Do not disdain, oh Mary, let us con tinue to pray with the saint, to come and com fort it, then, with thy sweet presence. Thou art its ladder and way to paradise. Wilt thou ob tain for me the grace of pardon and eternal * Inter Ipsam dulcifisimi nomlnls articulationem. + Dei matris nomen sit mihi ultimus linguae loquentis motus. OraL C, ad Ann. Virg. J Propter honorem nomlnls tui in exitu animaa me de hoc muad illi, domina, et susclpe earn. In PaalL Delp 318 GLORIES OF MARY. rest?* And the saint then terminates with say. ing: Oh Mary, our advocate, to thee it belongs to shield thy servants, and defend their cause be fore the tribunal of Jesus Christ.f EXAMPLE. It is related by Father Rho, in his Sabbati, and by Father Lireo, in his Trisagio Mariana, of a certain young maiden of Guelder-land, who lived about the year 1465, that she was sent one day by her uncle to purchase something at the market of the city of Nimeguen, with the direc tion to go and pass the night" at the house of her aunt, who lived in the town. The girl obeyed, but when she went at night to her aunt s house, she was rudely sent away by her, and she set out on her way homewards. Night overtaking her, she fell into a passion, and called loudly upon the devil to come to her aid. And behold, he suddenly appeared in the form of a man, and promised to assist her, provided she would do one thing. I will do any thing, answered the unhappy creature. I only wish, said the enemy, that henceforth you will not bless yourself with the sign of the cross, and will change your name. As to the cross, she answered, I will no longer sign myself with it, but my name of Mary is too dear to me, I will not change it. " * Consolare earn vultu sancto tuo. Esto 11)1 scala et iter ad parar disum; impetra ei indulgentiam pacis et sedem lucis. t Sustine devotos, supcipe causas reorum ante tribunal Christ!. GLORIES OF MARY. Then I will not help you, said the devil. At length, after much debate, is was agreed that she should be called by the first letter of the name of Mary, that is, Erarae. They then went together to Antwerp, and the wretched girl re mained there six years with her diabolical com panion, living so sinful a life, that it was the scandal of the whole place. One day she told the devil that she wished to see her country again; the enemy objected, but finally was obliged to consent. When they entered together the city of ETimeguen, there was just then performing a public representation of the life of the most holy Mary. At such a sight the poor Emrne, from that little devotion she had still preserved tow. ards the mother of God, began to weep. "What are we doing here?" said her companion; "would you perform here another comedy?" He then seized her to take her away, but she resisted, and seeing that she was escaping from him, in a rage he raised her into the air and let her fall in the midst of the theatre. The poor girl then related what had happened to her. She went to the parish priest to confess, but he sent her to the Bishop of Cologne, and the bishop sent her to the Pope, who, having heard her con fession, imposed it upon her as a penance, that she should wear three rings of iron, one around her neck, and two around her arms. The pen itent obeyed, and having arrived at Maestricht, she retired into a convent of penitents, where she lived for fourteen years in severe penance. 320 GLORIES OF MARY., One morning she arose from her bed and found the three rings broken. Two years after she died in the odor of sanctity, and wished to have the ring buried with her, which had changed her from a slave of hell into the happy slave of Mary, her deliverer. PRAYER. Oh great mother of God, and my mother Mary, it is true that I am unworthy to pro nounce thy name, but thou who lovest me, and dost desire my salvation, thou must obtain for me, that, unclean as maybe my tongue, I may yet always invoke thy most holy and most powerful name; for thy name is the support of the living, and the salvation of the dying. Ah, most pure Mary! ah, most sweet Mary! make thy name henceforth to be the breath of my life. Oh Lady, do not delay coming to my help when I call upon thee, since in all the temptations which may assail me, in all the necessities I may suffer, I shall never cease calling upon thee, al ways repeating Mary, Mary. Thus I hope to do in life, thus especially I hope to do in death, that I may afterwards come to praise eternally in heaven thy beloved name: O clemens! O pia! O dulcis Virgo Maria! Ah Mary! Mary most ami able! what comfort, what sweetness, what con fidence, what tenderness does my soul fee) only in pronouncing thy name, only in thinking of thee? I thank my God and my Lord that he has given GLORIES OF MARY. thee, for my good, this name so sweet, so lovely, so powerful. But, oh my Lady, I am not satisfied with merely pronouncing thy name, I would pro nounce it also with love; I desire that my love may remind me to speak thy name at every hour, that I may exclaim with St. Anselm: Oh name of the mother of God, thou art my love. O amor mei nomen matris Dei. Oh my dear mother Mary! oh my beloved Jesus! may your most sweet names always live in my own and in all hearts. May I forget all other names, that I may remember and always invoke none but your adored names. Ah Jesus, my Redeemer! and my mother Mary, when the moment of my death shall arrive, and my soul shall depart from this life, by your merits grant me the grace then to utter my last accents, re peating: Hove you, Jesus and Mary; Jesus and Mary, I give you my heart and my soul. SOME DEYOUT PRAYER.S OP VARIOUS SAINTS TO THE HOLY MOTHER. THE following prayers are added, not only for the use of the faithful, but also because they show the great idea which the saints entertained of the power and mer cy of Mary, and their great confidence in her patronage. PRAYER. OF ST. EPHREM. OH immaculate and wholly pure Virgin Mary! mother of God, queen of the universe, our most excellent Lady, thou art superior to all the saints, thou art the only hope of the Fathers, and the joy of the blessed. By thee we have been reconciled to our God. Thou art the only ad vocate of sinners, the secure haven of the ship wrecked. Thou art the consolation of the world, the redemption of captives, the joy of the sick, the comfort of the afflicted, the refuge and sal vation of the whole world. Oh great princess! mother of God! cover us with the wings of thy compassion: have pitv on us. We have no hope but in thee, oh most pure Virgin! We are given GLORIES OF MAKY. to thee, and consecrated to thy service; we bear the name of thy servants; do not permit Lucifer to draw us down to hell. Oh immaculate Vir gin! we are under thy protection; therefore, unitedly we have recourse to thee, and supplicate thee to prevent thy Son, whom our sins have offended, from abandoning us to the power of the devil. Oh full of grace! illuminate my intellect, loos en my tongue that it may sing thy praises, and especially the Angelic Salutation, so worthy of thee. I salute thee, oh peace! oh joy! oh salva tion and consolation of the whole world! I sal ute thee oh greatest of miracles! paradise of de light! secure haven of those who are in danger! fountain of grace! mediatrix of God and men! PRAYER. OF ST. BERNARD. WE raise our eyes to thee, oh queen of the world. After having committed so many sins we must appear before our Judge, and who will appease him? None can do it better than thou, oh blessed Lady, who hast loved him so much, and hast been so tenderly beloved by him. Open thy heart, then, oh mother of mercy, to our sighs and prayers. We fly to thy protec tion; appease the anger of thy Son, and restore us to his favor. Thou dost not abhor the sin ner, however loathsome he may be; thou dost not despise him, if he sends up his sighs to thee, and with contrition asks thy intercession; thou, with thy kind hand, dost deliver him from d* 324 GLORIES OF MARY. spair; thou dost encourage him to hope, dost com fort him, and dost not leave him until thou hast reconciled him to his Judge. Thou art that only one in whom the Saviouf found his rest, and with whom he has deposited all his treasures. Hence all the world, oh Mary, honors thy chaste womb, as the temple of God, where the salvation of the world had its begin ning. In thee was effected the reconciliation be tween God and man. Thou art the enclosed garden, oh great mother of God, whose flowers have never been gathered by the sinner s hand. Thou art the beautiful garden, in which God has placed all the flowers which adorn the Church, such as the violet of thy humility, the lily of thy purity, and the rose of thy charity. Who can be compared to thee, oh mother of grace and of beauty? Thou art the paradise of God. From thee hath sprung up the fountain of liv ing water, that waters all the earth. Oh, how many favors hast thou bestowed upon the world, by meriting to be the channel of the waters of salvation! Of thee the Holy Ghost speaks when he says: Who is she that arises like the dawn, fair as the moon, bright as the sun? Thou art, then, come into the world, oh Mary, as a resplendent dawn, preceding, with the light of thy sanctity, the coming of the Sun of Justice. The day in which thou didst appear in the world may truly be called the day of salvation, the day of grace. Thou art fair as the moon; for aa there is no GLORIES OF MARY. planet more like the sun, so there is no creature more like God than thou art. The moon illu minates the night with the light which it re ceives from the sun, and thou dost illuminate our darkness, with the splendor of thy virtues; and thou art fairer than the moon, because in thee is found neither stain nor shade. Thou art bright as the sun, I mean as that Sun which hath created the sun; he has been chosen among all men, and thou among all women. Oh sweet, oh great, oh most lovely Mary, thy name can not be pronounced by any one that thou dost inflame with thy love; neither can those who love thee think of thee without feeling them selves encouraged to love thee more. Oh blessed Lady, help our weakness. And who is more fit to speak to our Lord Jesus Christ than thou, who dost enjoy, so near to him, hia sweet conversation? Speak, speak, oh Lady, be cause thy Son listens, and thou wilt obtain from him whatever thou shalt demand. PRAYER. OP ST. GERMANTJS. OH my only Lady, who art the sole consoV* tion which I receive from God; thou who art the only celestial dew that doth soothe my pains; thou who art the light of my soul when it is surrounded with darkness; thou who art my guide in my journeyings, my strength in my weakness, my treasure in my poverty ; balm for my wounds, my consolation in sorrow; thon who art my refuge in misery, the hope of my 326 GLORIES OF MARY. salvation, graciously hear my prayer, have pity on me, as is befitting the mother of a God who hath so much love for men. Thou who art our defence and joy, grant me what I ask; make me worthy of enjoying with thee that great happi ness which thou dost enjoy in heaven. Yes, my Lady, my refuge, my life, my help, my defence, my strength, my joy, my hope, make me to come with thee to paradise. I know that, being the mother of God, thou canst obtain this for me if thou wilt. Oh Mary, thou art omnipotent to save sinners, thou needest nothing else to re commend us to thee, for thou art the mother of true life. SURNAMED THE IDIOT. DRAW me after thee, oh Virgin Mary, that I may run to the odor of thy perfumes. Draw me, for I am held back by the weight of my sins and by the malice of my enemies. As no one goes to thy Son unless the divine Father draws him, so I would dare to say, in a certain sense, that no one goes to him if thou dost not draw him with thy holy prayers. It is thou who feachest true wisdom; thou who dost obtain par don for sinners, because thou art their advocate. It is thou who dost promise glory to him who honors thee, because *-bou art the treasurer of graces. Thou hast found grace with God, oh most GLOBIES OF MAKT. sweet Virgin, because thou hast been preserved from the stain of original sin, filled with the Holy Spirit, and hast conceited the Son of God. Thou hast received all these graces, oh Mary most humble, not only for thyself, but also for us, that thou mayest help us in all our ne^ cessities. And thou, indeed, dost so; thou dost guccor the good by preserving them in grace; and the bad, by bringing them to receive the divine mercy; thou dost aid the dying by pro tecting them against the snares of the devil; and thou dost aid them also after death by re ceiving their souls, and leading them to the kingdom of the blessed. PEAYEB OP ST. METHODIUS. THY name, oh mother of God, is full of all graces and divine blessings. Thou hast compre hended him who is incomprehensible, and nour ished him who nourishes all living creatures. He who fills heaven and earth and is Lord of all, has chosen to have need of thee, since thou hast cloth ed him with that garment of flesh that he had not before. Rejoice, oh mother and handmaid of God! rejoice! rejoice! thou hast for a debtor him to whom all creatures owe their being. We are all debtors to God, but God is a debtor to thee. Hence it is, oh most holy mother of God, that thou hast greater goodness and greater charity than all the other saints, and more than all others hast near access in heaven to God, because thou art his mother. Ah, we pray thee that we may 328 GLORIES OF MARY. celebrate thy glories, and may know how great is thy goodness, being mindful of us and of our miseries. PRAYER. OF ST. JOHN DAMASCENE. I SALUTE thee, oh Mary ! thou art the hope of Christians; receive the petition of a servant who tenderly loves thee, especially honors thee, and places in thee all the hope of his salvation. From thee I have life, thou dost restore me to the fa vor of thy Son; thou art the certain pledge of iny salvation. I implore thee, then, to deliver me from the burden of my sins; dispel the darknes of my mind; banish earthly affections from my heart; repel the temptations of my enemies, and so order my life, that I may reach, by thy means and by thy guidance, the eternal felicity of paradise. PRAYER. OF ST. ANDREW OF CANDIA, Ol* OF JERU SALEM. I SALUTE thee, oh full of grace! the Lord is with thee. I salute thee, oh cause of our joy, by whom the sentence of our condemnation has been already revoked, and changed into a judgment of benediction. I salute thee, oh temple of the glory of God, sacred house of the King of Hea- Ten. Thou art the reconciliation of God with men. I salute thee, oh mother of our joy. In truth thou art blessed, for thou alone, among all women, hast been found worthy of being th GLORIES OF MARY. mother of thy Creator. All nations call thee blessed. Oh Mary, if I put my confidence in thee I shall be saved; if I am under thy protection I have nothing to fear, for to be thy servant is to have the secure armor of salvation, which God does not grant except to those whom he will save. Oh mother of mercy, appease thy Son. Whilst thou wast on earth thou didst only occupy a small part of it; but now that thou art raised above the highest heaven, the whole world con siders thee as the propitiatory of all nations. We supplicate thee, then, oh holy Virgin, to grant us the aid of thy prayers with God; pray ers which are dearer and more precious to us than all the treasures of earth; prayers that render God inclined to forgive our sins; and wilt thou obtain for us abundant graces to receive the par don of them and to practise virtue? prayers that conquer our enemies, confound their designs, and triumph over their forces. PBATER OP ST. ILDEPHONSUS. I COME to thee, oh mother of God, I supplicate thee to obtain for me the pardon of my sins, and that I may be purified from all the errors of my life. I pray thee to grant me thy grace, that I may unite myself with affection to thy Son and to thee; to thy Son as to my God, to thee as to the mother of my God. 530 GLOEIES OF MABY. PEAYEB OF ST. ATHANASIUS. HEARKEN oh most holy Virgin, to our prayers, and remember us. Dispense to us the gifts of thy riches, and the abundant graces with which thou art filled. The archangel salutes thee and calls thee full of grace. All nations call thee blessed; the whole hierarchy of heaven blesses thee, and we, who are of the terrestrial hierarchy, also say to thee: "Hail, full of grace, the Lord is with thee;" pray for us, oh mother of God, our Lady and our Queen. PKAYEB OF ST. ANSELM. WE pray thee, oh most blessed Lady, by that grace which God bestowed on thee when he so greatly exalted thee, rendering all things possible to thee with him; we pray thee to obtain for us that the fulness of grace which thou hast merit ed may make us to share thy glory. Be pleased, oh most merciful Lady, to procure for us the good for which God consented to become man in thy chaste womb. Be not slow to hear us. If thou wilt deign to supplicate thy Son, he at once will graciously hear thee. It is enough that thou wilt save us, for then we cannot but be saved. Who can restrain the bowels of thy compassion? If thou hast not compassion on us, thou who art the mother of mercy, what will become of us when thy Son shall come to judge us? Come, then, to our succor, oh most compassion- GLORIES OP MARY. ate mother, without regarding the multitude of our sins. Remember again and again that our Creator has taken human flesh from thee, not to condemn sinners, but to save them. If thou hadst been made mother of God only for thine own advantage, it might be said that it would be to thee of little importance whether we were saved or condemned; but God has clothed him self with thy flesh for thy salvation and for that of all men. What will it avail us that thou art BO powerful and so glorious, if thou dost not render us partakers of thy felicity ? Aid us and protect us; remember the need we have of thy assistance. We recommend ourselves to thee; save us from damnation, and make us serve and love eternally thy Son Jesus Christ. PRAYER. OF ST. PETER DAMIAN. HOLY VIRGIN, mother of God, succor those who implore thy assistance. Turn to us. But, having been deified, as it were, hast thou for gotten men? Ah, certainly not. Thou kuowest in what peril thou hast left us, and the wretched condition of thy servants; no, it is not befitting a mercy so great, to forget so great misery as ours. Turn to us with thy power, because he who is powerful hath given thee omnipotence in heaven and on earth. To thee nothing is im possible, for thou canst raise even the despair ing to the hope of salvation. Thou must be compassionate as thou art powerful. 332 GLORIES OP MARY. Turn to us, also, in thy love. I know, oh my Lady, that thou art all kindness, and dost love us with a love that no other love can surpass. How dost thou appease the anger of our Judge when he is on the point of punishing us for our offences! All the treasures of the mercy of God are in thy hands. Ah, may it never happen that thou shouldst cease from doing us good: thou seekest but the occasion of saving all sinners, and of be stowing thy mercy upon them; for thy glory in creases when, by thy means, penitents are pardon ed, and the pardoned come to paradise. Turn, then to us, that we may come to see thee in heaven; for the greatest glory we can obtain next to seeing God, is to see thee, to love thee, and to be under thy protection. Ah, graciously hear us, since thy Son wishes to honor thee, by granting all thy requests. PRAYER. OP ST. WILLIAM, BISHOP OP PARIS. OH mother of God, I fly to thee and I im plore thee not to cast me off, for the whole Church of the faithful calls thee, and proclaims thee the mother of mercy. Thou art so dear to God, that thou art always graciously heard; thy compassion has never been wanting to any one; thy most gracious condescension has never de spised any sinner, however enormous his sin, who has recommended himself to thee. Does the Church falsely and in vain call thee her advo cate, and the refuge of the unhappy? No; let my GLORIES OF MARY. sins never prevent thee from exercising thy great office of mercy by which thou art the ad vocate, the mediatrix of reconciliation, the only hope, and the most secure refuge of sinners. Let it never be that the mother, who, for the good of the whole world, brought forth him who is the fountain of mercy, should refuse her mercy to any sinner who has recourse to her. It is is thy office to reconcile God to man; let then thy compassion move thee to help me, for it is greater than all my sins. PRAYER. TO THE MOST HOLY MARY. TO BE SAID EVERY DAY AT THE END OF THE VISIT. OH most holy, immaculate Virgin, and my mother Mary, to thee who art the mother of my Lord, the queen of the world, the advocate, the hope, the refuge of sinners, I, the most miser able of all, have recourse to-day. I adore thee, oh great queen, and thank thee for all the fa vors thou hast hitherto granted me, especially for having delivered me from hell, which I have so often deserved. I love thee, oh most amia ble Lady, and through the love I bear thee prom ise that I will always serve thee, and do all that I can that thou mayest also be loved by others. I place in thee all my hopes of salvation; accept me for thy servant, and receive me under thy mantle, oh thou mother of mercy. And since thou art so powerful with God, deliver me from all temptations, or obtain for me the strength 334 GLORIES OF MARY. to conquer them always until death. From theelask a true love for Jesus; from thee I hope to die a good death. Oh, my mother, by the love thou bearest to God, I pray thee always to help me, but most of all at the last moment of my life. Do not leave me until thou seest me actually safe in heaven, blessing thee, and singing thy mercies throughout all eternity. Amen. Thus I hope. Thus may it be. E3TD OP THE PIBST PART, THE GLORIES OF MARY. PART II. Which treats of her principal Festivals; of her dolors in general, and of each of her seven dolors in particu lar; of her virtues; and lastly, of devotion to be practised in her honor. LOBIES OF MARY. DISCOURSES ON THE SEVEN PRINCIPAL FEASTS OF MARY AND HER DOLORS. DISCOURSE I. ON THE IMMACULATE CONCEPTION OF MARY. Sow befitting it was to all Three of the Divine Persons that Mary should be preserved from original sin. THE ruin was great which accursed sin brought upon Adam and the whole human race; for when he unhappily lost grace, he at the same time lost the other blessings with which, in the beginning, he was enriclud, and drew upon himself, and upon all his descendants, both the displeasure of God, and all other evils. But God ordained that the blessed Virgin should be ex empt from this common calamity, for he had des tined her to be the mother of the second Adam, Jesus Christ, who was to repair the injury done by the first. Now, let us see how befitting it was that the Three Divine Persons should preserve this Virgin from original sin. We shall see that it was befitting the Father to preserve her from it as his daughter, the Son as his mother, the Holy Spirit as his spouse. First Point. In the first place, it was fitting that the eternal Father should create Mary free from the original stain, because she was his daughter, and his first-born daughter, as she 338 GLORIES OF MARY. herself attests: "I came out of the mouth of the Most High, the first-born before all creatures;"* for this passage is applied to Mary by the sa cred interpreters, by the holy Fathers, and by the Church herself, on the solemn festival of her Conception. Whether she be the first-born on account of her predestination, together with her Son, in the divine decrees, before all creatures, as the school of the Scotists will have it; or the first-born of grace, as predestined to be the mother of the Redeemer, after the prevision of Bin, according to the school of the Thomists, all agree in calling her the first-born of God; which being the case, it was not meet that Mary should be the slave of Lucifer, but that she should only and always be possessed by her Creator, as she herself asserts: "The Lord pos sessed me in the beginning of his ways."f Hence Mary was rightly called by Dionyshis, Archbish op of Alexandria: One and sole daughter of life: Una et sola filia vits6;"J diifering in this from others, who being born in sin, are daughters of death. Moreover, it was meet that the eternal Fa* ther should create her in his grace, since he des tined her for the restorer of the lost world, and mediatrix of peace between man and God; and thus the holy Fathers name her, and especially * Ego ex ore altissimi prodivi primogenita anto omnem creatnram. Bccli. xxiv. t Dominus possedit me in initio viarum suarvun. Prov. viii. t Ep. contr. Samoa. GLORIES OP MARY. St. John Damascene, who thus addresses her. Oh blessed Virgin, thou art born to procure the sal vation of the whole world !* St. Bernard saya that Mary was already prefigured in the ark of Noe; for as by the ark men were saved from the deluge, so by Mary we are saved from the ship wreck of sin; but with this difference, that by means of the ark few only were saved, but by means of Mary the whole human race has been redeemed. f Hence it is that Mary is called by St. Athanasius: The new Eve, the mother of life: Nova Eva, mater vitse." J A new Eve, because the first was the mother of death, but the most holy Virgin is the mother of life. St. Theo- phanes, Bishop of Nice, exclaims: Hail to thee, who hast taken away the sorrow of Eve. St. Basil calls her: the peacemaker between God and men. || St. Ephrem: The peacemaker x>f the whole world. Now, certainly he who treats of peace should not be an enemy of the offended person, still less an accomplice of his crime. St. Gregory says, that to appease the judge his enemy certainly must not be chosen, for instead of appeasing him he would enrage him more. Therefore, aa Mary * In vitam prodiisti, nt orbis untversi administram te prseberea. Or. 1, de Nat, Virg. t Sicut per i] lam homines evaserunt diluvium, sic per istam peccatf naufragium. Per illain paucorum facta est liberatio, pt* istam hu Biani generis salvatio. Serm. de B. Virg. t Or. de S. Deip. Salve quse sustulisti tristitiam Evae. I Ave, Dei hominumque sequestra constitute. T Aye totias orbis conciliatrix. 340 GLORIES OF MARY. was to be the mediatrix of peace between God and man, there was every reason why she should not appear as a sinner and enemy of God, but as his friend, and pure from sin. Besides, it was fitting that God should preserve her from original sin, since he destined her to bruise the head of the infernal serpent, who, by seducing our first parents, brought death upon all men, as our Lord predicted: "I will put enmities between thee and the woman, and thy seed and her seed; she shall crush thy head."* Now, if Mary was to be the strong woman brought into the world to crush Lucifer, surely it was not fitting that she should first be conquered by Lucifer, and made his felave, but rather that she should be free from every stain, and from all subjection to the enemy. As lie had in his pride already corrupted the whole human race, he would also corrupt the pure soul of this Virgin. But may the divine goodness be ever praised, who prevented her with so much grace, to the end that remaining free from every stain of sin, she could overthrow and confound his pride, as St. Augustine says, or whoever may have been the author of that commentary upon Genesis: As the devil was the head from whence original sin proceeded, that head Mary crushed, because no sin ever entered the soul of the Virgin, and therefore she was free from all stain.}- St. * Immicitias ponam inter te et mulierem, et semen tuum et semen Hlius; ipsa conteret caput tuum. Gen. iii. t Cum peccati originalis caput sit diabolus, tale caput Maria cou GLORIES OF MARY. Bonaventure still more clearly expresses the same: It was meet that the blessed Virgin Mary, by whom our shame was to be removed, should conquer the devil, and there she should not yield to him in the least degree.* But it was especially fitting that the eternal Father should preserve his daughter from the sins of Adam, because he destined her for the mother of his only begotten Son. Thou wast preordained in the mind of God, before every creature, to bring forth God himself made nian.f If for no other reason, then, at least for the hon or of his Son, who was God, the Father would create her pure from every stain. The angelic Doctor St. Thomas says, that all things ordained by God must be holy, and pure from every defilement. J If David, when he was planning the temple of Jerusalem with a magnificence worthy the Lord, said; "Not for man a house is prepared, but for God;"now, how much greater cause have we to believe that the great Creator, having destined Mary to be the mother trivit; quia nulla peccati subjectio ingressum habuit in animam Vlr- ginis, et ideo ab omni macula immunis fuit. In Gen. iii. * Congruum erat ut B. Virgo Maria, per quam aufertur nobis op probrium, vinceret diabolum, ut nee ei succumberet ad modicum. In 3, diet. t Tu ante omnem creaturam in mente Dei prseordinata fuisti, ut Deum ipsum hominem procreares. Serm. $ Sanctitas illis rebus attribuiter, quae in Deum sunt ordinata. art. Neque enim homini preparatur habitatio, sed Deo. Pt* xxix. 342 GLOEIES OF MAEY. of his own Son, would adorn her soul with every grace, that it might be a worthy habitation for a God. God, the creator of all things, affirms blessed Denis the Carthusian, about to construct a worthy habitation for his Son, adorned her with all pleasing gifts.* And the holy Church herself assures us of this, when she affirms that God prepared the body and soul of the Virgin to be, on earth, a habitation worthy of his only begotten Son. "Omnipotent, eternal God!" thus the holy Church prays, "who, by the co operation of the Holy Ghost, didst prepare the body and soul of the glorious Virgin mother, that she might become a worthy habitation for thy Son,"&c.f It is acknowledged to be the greatest glory of sons to be bora of noble parents. The glory of children are their fathers: "Gloria filiorum, patres eorum." J So that in the world the im putation of small fortune and little science is more endurable than that of low birth; for the poor man may become rich by industry, the ig norant learned by study, but he who is of low birth can hardly become noble; and if ever this occurs, the old and original reproach is liable always to be revived. How can we then believe * Omnium artlfex Deus, filio suo dlgnum habitaculum fabricaturns, earn omnium gratificantium charismatum copla adornavit. Lib. de Laud. Virg. art. t Omnipotens sempiterne Deus, qul gloriosea Virginia et matrii Mari corpus et animam ut dignum fllii tui habitaculum effici me** eretur, Spiritu Sancio co-operaute prseparasti, etc. t Prov. XYii. GLORIES OF MARY. that- God, when he was able to give his Son a noble mother, by preserving her from sin, would have consented that he should be born of a mother defiled with sin, and permit Lucifer to reproach him with the opprobrium of being born of a mother who once was his slave and an en- <3my of God! No, the Lord has not permitted this, but he has well provided for the honor of his Son, by ordaining that his mother should al ways be immaculate, that she might be a fit mother for such a Son. The Greek Church con firms this: "By a singular providence, God or dained that the most holy Virgin should be per fectly pure from the very beginning of her life, as was becoming her who was to be a mother worthy of Christ."* It is a common axiom among theologians, that no gift has ever been granted to any creature with which the blessed Virgin was not also enriched. St. Bernard thus expresses it: We certainly cannot suspect that what has been bestowed on the chosen among mortals should be withheld from the blessed Virgin. ( And St. Thomas of Villanova says: Nothing was ever given to any of the saints that did not shine more pre-eminently in Mary from the beginning of her life. J And if it be true, according to the * Providentia singular! perfecit ut sanctissima Virgo ab ipso vitse suse principle tarn omnino existeret pura quam decebat illam, qua Christo digna mater exieteret. In Men. die. Maryii. t Quod rel paucis mortalium constat esse collatum, fas certe no* est suspicari tantse Virgin! ease negatum. Epist. $ Nihil unqnam aJicui sanctorum concessum eet, quod a principi vitK cumulating non prsefulgeat in Maria. Serin. 2, de Asa. 844 6LORIES OP MARY. celebrated saying of St. John Damascene, that there is an infinite distance between the mother of God and the servants of God,* it certainly must be supposed, as St. Thomas teaches, that God has conferred greater graces of every kind on the mother than on the servants.f Now, asks St. Anselm, the great defender of the priv ileges of the immaculate Mary, this being grant ed, was the wisdom of God unable to prepare a pure abode for his Son, free from every human stain? J Has it been in the power of God, con tinues St. Anselm, to preserve the angels of heaven unstained amidst the ruin of so many, and could he not preserve tue mother of his Son and the queen of angels from the common fall of man? Could God, I add, give the grace even to an Eve to come into the world immacu late, and afterwards be unable to bestow it on Mary? Ah, no, God could do it and has done it, since it was altogether fitting, as the above-named St. Anselm says, that this Virgin, to whom God was to give his only Son, should be adorned with such purity, that it not only should surpass the purity of all men and of all angels, but * Matris Del et servorum Dei infinitum est discrimen. Or. 1, d ABB. t Majora in quovis genere privilegia gratise deferenda sunt matrf Dei, quam servis. $ Impotensne fait sapientia Dei mundum habitaculum condere, re- mota omni labe conditionis humanse? Serm. de Cone. Angelos, aliis peccantibus, a peccato servavit; et matrara ab alioruin peccfttia exortem servare non potuitf Loc. cit. GLORIES OF MARY. should be second in greatness only to that of God.* And still more plainly does St. John Damascene declare, that he preserved the soul as well as the body of this Virgin, as beseemed her who was about to receive God into her womb, for he being holy, dwells only with the holy.f Thus the eternal Father could say to this beloved daughter: "As the lily among the thorns, so is my love among the daughters."! Daughter among all my other daughters, thou art like a lily among thorns; for they are all stained by sin, but thou wert ever immaculate, and ever my friend. Second Point. In the second place, it was be fitting the Son that Mary, as his mother, should be preserved from sin. It is not permitted to other children to select a mother according to their good pleasure; but if this were ever grant ed to any one, who would choose a slave for his mother when he might have a queen? who a peasant, when he might have a noble? who an enemy of God, when he might have a friend of God? If, then, the Son of God alone could se lect a mother according to his pleasure, it must be considered as certain that he would choose one befitting a God. Thus St. Bernard expresses it: * Decens erat nt ea puritate, qua major sub Deo nequit intelligL, Virgo ilia niteret, cui Deus Pater unicum sibi filium dare dispona- bat. Diet. Lib. de Cone. t Cam Virginia una cum corpore animam conservasset, ut earn de- cebat, quse Deum in sinu sno exceptura erat; sanctus enim ipse cum Bit, in eanctis requiescit. Lib. 4, de Fid. Ort. cap. $ Sicut liliura inter spinas, aic arnica mea inter alias. Caut. 346 GLORIES OF WAT2Y. The Creator of men to be born of man must choose such a mother for himself as he knew to be most fit.* And as it was, indeed, fitting that a most pure God should have a mother pure from all sin, such was she created, as St. Bemardine of Sienna says, in these words: The third kind of sanctification is that which is called maternal, and this removes every stain of original sin. This was in the blessed Virgin. God, indeed, created her, by the nobility of her nature as well as by the perfection of grace, such as it was be fitting that his mother should be.f And here the words of the apostle may be applied: "For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners,"J&c. Here a learned author remarks, that according to St. Paul, it was meet that our Redeemer should not only be separated from sin, but also from sinners, as St. Thomas explains it: It was meet that he who came to take away sins, should be separate from sinners as far as con cerns the sin of which Adam was guilty. But how could it be said of Jesus Christ that he was * Nascens de homlne factor homlnum talem sibi debuit eligert matrem, qualem se decere sciebat. H. 3, Sup. Miss. t Tertio fuit ganctificatio maternalis, et haec removet omnem cul- pam originalem. Haec fait in B. Virgine; sane Deus talem tarn De bilitate naturae, quam perfectione gratise coudidit matrem, qnalena eum decebat habere euam matrem. Tom. 2, Serm. J Talis enim decebat, ut nobis esset pontifex sanctus, innocens, Impollutus segregatus a peccatoribus, etc. Heb. vli. Oportuit eum qui peccata venerat tollere, esse a peccatoribus segregatum quantum ad culpam cui Adam subjacuit. 8, p. c. 4, art* GLORIES OF MARY. separate from sinners if his mother was a sinner? St. Ambrose says: Not from earth, but from heaven, Christ selected this vessel through which he should descend, and consecrated the temple of modesty.* The saint alludes to the words of St. Paul: "The first man was of the earth, earthy: the second man from heaven, heaven ly."! St. Ambrose calls the divine mother; A celestial vessel: not that Mary was other than earthly in her nature, as heretics have sometimes fancied, but celestial through grace, for she was superior to the angels of heaven in sanctity and purity, as it was meet she should be, when a King of glory was to dwell in her womb; as John the Baptist revealed to St. Bridget: "It was befitting the King of glory to remain in no vessel but one purer and more select than all an gels and men;"J to which we may add what the eternal Father himself said to the same saint: "Mary was a clean and an unclean vessel. Clean because she was wholly fair, but unclean because she was born of sinners; although she was conceived without sin, that my Son should be born without sin." And these last words * Non de terra, sed de coelo vas sibl hoc per quod descenderet, Christus elcgit, et sacravit templum pudoris. De Inst. Virg. t Primus homo de terra terrenus; secundus homo de crelo crelestis. t Non decuit regem gloriae jacere nisi in vase purissimo et electis- aimo prae omnibus angelis et hominibus. Maria fuitvas mundum et non mundum; mimdum quia totum pulchra; eed non mundum, quia de peccatoribus nata est, licet sine peocato concepta, at flliu* meus de ea sine peccato uasceretur. 348 GLORIES OP MARY. are worthy of note, that Mary was conceived without sin, so that the divine Son might be con ceived without sin. Not that Jesus Christ could be capable of contracting sin, but that he might not suffer the opprobrium of having a mother infected with sin, and a slave of the dev il. The Holy Spirit says, that the honor of the Father is th glory of the Son, and the dishon or of the Fat ler is the shame of the Son.* And St. Augusth e says, that Jesus preserved the body of Mary from being corrupted after death, since it would have dishonored him if corrup tion had destroyed that virginal flesh from which he had clothed himself.f Corruption is the re proach of the human condition, from which the nature of Mary was exempted, in order that Je sus might be exempt from it, for the flesh of Je sus is the flesh of Mary. Now, if it were a dis honor for Jesus Christ to be born of a mother whose body was subject to the corruption of the flesh, how much greater would be the shame had he been born of a mother whose soul was cor rupted by sin! Moreover, as it is true that the flesh of Jesus is the same as that of Mary, in guch a manner (as the saint himself here adds) that the flesh of the Saviour after his resurreo- * Gloria enim homlnls ex honore patris sui, et dedecus fllii pater tine honore. Eccli. iii. t Putredo namque humanae est opprobrium conditionis, a quo cum Jesus sit alienus, natura Marias excipitur; caro enim Jesu caro Varitt est Serin, de Ass. GLOEIES OF MARY. tion was the very same which he received from his mother;* therefore St. Arnold of Carnoten- sis says: The flesh of Mary and of Christ is one, and hence I esteem the glory of the Son to be not so much common to both as the same.f Now, this being true, if the blessed Virgin had been conceived in sin, although the Son had not contracted the stain of sin, yet there would al ways have been a certain stain from the union of himself with flesh once infected by guilt, a vessel of uncleaaness and a slave of Lucifer. Mary was not only the mother, but a worthy mother of the Saviour. Thus all the holy Fathers name her. St. Bernard says: Thou alone hast been found worthy, that in thy vir ginal hall the King of kings should choose his first mansion.]; And St. Thomas of Villanova: Before she had conceived she was fitted to be the mother of God. The holy Church herself attests that the Virgin merited to be the mother of Jesus Christ. J Explaining which passage, St. Thomas of Aquinas remarks, that Mary * Caro Christl caro est Mariae, et quamvls gloria resurrectionis fuerit glorificata, eadem tamen numsit quae de Maria sumpta est. Loc. cit. t Una est Marise et Christ! caro; atqueadeo filii gloriamcum matre non tarn communem jndico, quam eamdem. De L. V. % Tu sola inventa est digna, ut in tna virginali aula Rex Hegum primam sibi mansionem eligeret. In Depr. ad Virg. Antequam conciperet, jam idonea erat ut esset mater Dei. Scrm. de Nat. Virg. I B. Virgo cujus viscera meruerunt portare Christum Dominnm. Besp. Noct 2, in Nat. Mar. 350 GLORIES OF MARY. could not merit the incarnation of the Word, but with divine grace she merited such perfection as would render her worthy to become the moth er of a God;* as St. Peter Damian also writes: Her singular sanctity merited (out of pure grace) that she should alone be judged worthy to receive a God.f Now, this being granted, that Mary was a mother worthy of God, what excellency and what perfection, says St. Thomas of Villanova^ were befitting her! J The same angelic Doctor declares, that when God elects any one to a certain dignity, he also fits him for it; hence, he says, that God having chosen Mary for his mother, certainly rendered her worthy of it by his grace, according to what the angels said to her: "Thou hast found grace with God, behold thou shalt conceive, etc." And from this the saint infers that the Virgin never committed any actual sin, not even a venial sin, otherwise, he sayg, s la would not have been a worthy * B. Virgo dicitur meruisse portare dominum omnium, non qui meruit ipsum incarnari, Bed quia nieruit ex gratia sibi data illona puritatis et sanctitatis gradum ut congrue posset esse mater Dei. 8 p. q. 2, a 11, ad 8. f Slngularis ejus sanctitas ex gratia hoc promerult, quod euecep- tione Dei singular! ter judicata est digna. De Ass. Serm, 2. $ Qua antem exceJlentia, quae perfectio decuit earn ut esset mater Dei. Virg. Beata autem Virgo fuit electa divinitus, ut esset mater Dei; et Ideo non est dubitandum, quin Deus, per suam gratiam, earn ad hoc id on earn reddidit, secundum quod Angelus ad earn dicit. Luc. 1, In- Teniati gratiam apuci Deum; ccce concipies, etc., 3, p. q. 87, a. 4, in carp. GLORIES OF MARY. mother of Jesus Christ, since the ignominy of the mother would also be that of the Son, if his mother had been a sinner.* Now, if Mary, by committing only one venial offence, which does not deprive the soul of divine grace, might be said not to have been a worthy mother of God, how much more if she had been stained with original sin, which would have rendered her an enemy of God, and a slave of the devil! Therefore St. Augustine says in a celebrated pas sage of his writings, that speaking of Mary, he would make no mention of sins, for the honor of that Lord whom she merited for her Son, and through whom she had the grace to conquer sin in every way.f We should therefore hold it for certain, that the incarnate Word selected for himself a befit ting mother, and one of whom he need not be ashamed, as St. Peter Damian expresses it. J And also St. Proculus: He inhabited those bowels which he had created, so as to be free from any mark of infamy. Jesus felt it no reproach to hear himself called by the Jews the * Non fuisset idonea mater Dei, si peccaseet aliquando, quia ig- Bominia matris ad filium redundasset. Serin. Virg. t Excepta itaque S. Virgine Maria, de qua propter honorem Do mini nullam prorsus, cum de peccatis agitur, habere volo quaestionem. Inde enim ecimus quod ei plus gratise collatum f uerit ad vincendum ex omni parte peccatum, quae concipere et parere meruit eum quern constat nullum habnisse peccatum. De Nat. et grat. contr. Pel. $ Christus talem matrem sibi elegit, qualem moruit habere, de qua non erubesceret. Intra viscera, qua citra ullam sui dedecoris notam creaverat, toabitavit. Or. de Nat. Dom. 352 GLOKIES OF MARY. son of a poor woman: "Is not his mother called Mary?"* for he came on earth to give an ex ample of humility and patience. But on the other hand, it would doubtless have been a re proach to him if it could have been said by the demons: Was he not born from a mother who was a sinner, and once our slave?f It would be considered most unfit that Jesus Christ should have been born of a woman deformed and maim ed in body, or possessed by evil spirits; but how much more unseemly that he should be born of a woman once deformed in soul, and possessed by Lucifer. Ah, that God who is wisdom itself well knew how to prepare upon the earth a fit dwelling for him to inhabit: "Wisdom hath built herself a house,"J "The Most High hath sanctified his own tabernacle." "God will help it in the morn ing early." The Lord, says David, sanctified this his habitation in the morning early; that is, from the beginning of her life, to render her worthy of himself; for it was not befitting a God who is holy to select a house that was not holy: Holiness becometh thy house: " Domum tuum decet sanctitudo."|| And if he himself declares that he will never enter into a malicious * Nonne mater ejus dicitur Maria? Matth. xiii. t Nonne mater ejus extitit peccatrix? t Sapientia aedificavit sibi domum. Prov. Sanctificavit tabernaculum suum altissimus .... Adjtnrabit earn Dens mane diluculo. Peal. xlv. I Psal. xcii. GLORIES OF MARY. Jioul, and into a body subject to sins," * how can we think that the Son of God would have chosen to inhabit the soul and body of Mary without first sanctifying her and preserving her from every stain of sin? for, as St. Thomas teaches us, the eternal Word inhabited not only the soul, but the body of Mary. f The Church also sings: Oh Lord, thou didst not shrink from the Virgin s womb: "Non horruisti Virginia uterum." Indeed, a God would have shrunk from incarnating himself in the womb of an Agnes, of a Gertrude, of a Theresa, since those virgins, although holy, were for a time, stained with original sin; but he did not shrink from be coming man in the womb of Mary, because this chosen Virgin was always pure from every guilt, and never possessed by the infernal serpent. Hence St. Augustine wrote: The Son of God has built himself no house more worthy than Mary, who was never taken by the enemy, nor robbed of her ornaments. On the other hand, St. Cyril of Alexandria says: Who has ever heard of an architect build ing a house for his own use and then giving the first possession of it to his greatest enemy? * In malevolam anlmam non introibit sapientia, nee habitabit in corpore subdito peccatis. Sap. t Dei filius in ipsa habitabit, non solum in anima, sed etiam in utero. t Nullam digniorem domum sibi filius Dei aedificavit, quam Mariam, quse nunquam f uit ab hostibus capta, neque suis ornamentis epoliata. Quis unquam audivit architectum, qui sibi domum aedifieavit, ejus occupationem et possessionem primo BUO inimico cessisse. Iq Cone. Eph. 354 GLORIES OF MARY. Certainly our Lord, who, as St. Methodius de clares, gave us the command to honor our parents, would not fail, when he became man, like our selves, to observe it himself, by bestowing on his mother every grace and honor.* Hence St. Augustine says, that we must certainly believe that Jesus Christ preserved from corruption the body of Mary after death, as it has been said above; for if he had not done so, he would not have observed the law, which, as it commands respect to the mother, so it condemns disrespect. f How much less mindful would Jesus have been of the honor of his mother, if he had not pre served her from the sin of Adam! That Son would, indeed, commit a sin, says Father Thom as d Argentina, an Augustinian, who, being able to preserve his mother from original sin, should not do so; now that which would be sinful in us, says the same author, cannot be esteemed befitting the Son of God, namely, if he should not have created his mother immaculate when he was able to do so. Ah, no, exclaims Gerson, since thou, the supreme Prince, dost wish to have a mother, honor will certainly be due to her from thee: but this law would not appear well fulfilled if thou shouldst permit her, who was to * Qul dixlt, honora patrem et matrera ut decretum a se promul- f atum eryaret, omnem Matri gratiam et honorem iinpendit. Or. in Hypap. t Sicut honorem ma trie pneeipit ita inhonorationem damnat Sena, de Ass. Virg. GLORIES OF MARY. be the dwelling of all purity, to fall into th abomination of original sin.* Moreover, the divine Son, as we know, came into the world to redeem Mary before all others, as we read in St. Bernardine of Sienna.f And as there are two modes of redeeming, as St. Au gustine teaches, one by raising the fallen; the other, by preventing from f ailing ;J doubtless, the latter is the most noble. More nobly, says St. Antoninus, is he redeemed who is prevented from falling, than he who is raised after f ailing ; because in this way is avoided the injury or stain that the soul always contracts by a fall. Therefore we ought to believe that Mary was redeemed in the nobler manner, as became the mother of a God, as St. Bonaventure expresses it; for Frassen proves the sermon on the assump tion to have been written by that holy doctor. | We must believe that by a new mode of sancti- fication the Holy Spirit redeemed her at the first moment of her conception, and preserved her by a special grace from original sin, which was not * Cum tu Summus Princeps velis habere matrem, illi certe deb*, bishonorem; minis autem appareret illam legem non bene adim- pleri, si in abominationera peccati originalis permitteres illam qua esse debet habitaculum totiua puritatis. Serm. de Cone. t Christus plus pro redimenda Virgine venit quam pro omni alia creatura. % Duplex est redimendi modus, unus redknendo 2apsum, alter redimendo non lapsum, ne cadat. Nobilius redimitur cui providetur, ne cadat, quam ut lapsus erf gatur. I icot, Acad. torn. 3, sect. 356 GLORIES OF MARY. in her, but would have been in her.* On thii subject Cardinal Cusano has elegantly written: Others have had a deliverer, but the holy Virgin had a predeliverer;f others have had a Redeem er to deliver them from sin already contracted, but the holy Virgin had a Redeemer who, be cause he was her Son, prevented her from contracting sin. In a word, to conclude this point, Hugo of St. Victor says, the tree is known by its fruit. If the Lamb was always immaculate, always im maculate must the mother also have been. J Hence this same doctor saluted Mary by calling her: The worthy mother of a worthy Son: "O digna digni." By which he meant to say, that none but Mary was the worthy mother of such a Son, and that none but Jesus was the worthy Son of such a mother. Therefore let us say with St. Ildephonsus: Give suck, then, oh Mary, give suck to thy Creator; give suck to him who created thee, and hath made thee so pure and perfect that thou hast merited that he should re ceive from thee the human nature. * Credendum est enhn quod novo sanctificationis genere in ejua eonceptionis primordio Spiritus Sanctus earn a peccato original! (non quod infuit, sed quod infuisset) redemit atque singular! gratia pre. servavit. Serm. 2, de Ass. t Alii liberatorem, Virgo sancta praeliberatorem habuit. $ Talie agnus, qualis Mater agni; quoniam omnis arbor ex fructu BUO cognoscitur. Coll. 3, de Verb. Inc. O digna digni, formosa pulchri, excelsa altissimi, mater Dei. Ug. d S. Viet. Serni. de Ass. I Lacta, O Maria, Creatorem tuum, lacta eum qui t fecit, et qui talera fecit te, ut ipse fieret ex te. Serm. de Kat. Virjj. GLORIES OF MARY. Third Point. If, then, it became the Father ^O preserve Mary as his daughter from sin, and the Son because she was his mother, it also became the Holy Spirit to preserve her as his spouse. Mary, says St. Augustine, was the only one who merited to be called the mother and spouse of God.* For, as St. Anselm affirms, the Holy Spirit came bodily upon Mary and rested in her, enriching her with grace beyond all creatures, dwelt in her, and made his spouse queen of heaven and of earth. f As thesaint ex presses it: He was with her really, as to the ef fect, since he came to form from her immaculate body the immaculate body of Jesus Christ, as the archangel predicted: The Holy Ghost shall come upon thee. J For this reason, says St. Thomas, Mary is called the temple of the Lord, the sanctuary of the Hoiy Spirit, because, by the operation of the Holy Spirit, she was made mother of the incarnate Word. Now, if an excellent painter were allowed to choose a bride as beautiful or as deformed as he himself might paint her, how great would be his solicitude to make her as beautiful as pos sible! Who, then, will say that t>he Holy Spirit * Hsec est quse sola meruit mater, et sponsa vocari. Serm. de ABB. t Ipse spiritus Dei, ipse amor Patris et Filii corporaliter venit in earn eingularique gratia prse omnibus in ipsa requievit, et reginam eceli et terrae fecit sponsam suam. De Exc. Virg c. 4. t Spiritus Sanctus superveniot in te. Luc. Unde dlcitur templum Domini, sacrarium Spiritus fiancti, quia concepit ex Spiritu Sancto . Opuac , 8. 358 GLOKIES OP MARY. has not dealt thus with Mary, and that, having it in his power to make this his spouse as beautiful as it became her to be, he has not done so? Yes, thus it was fitting he should do, and thus he did, as the Lord himself attested when praising Mary; he said to her: "Thou art all fair, oh my love; and there is not a spot in thee;"* which words, as we learn from a Lapide, St. Ildephonsus, and St. Thomas, explain as properly to be understood of Mary. St. Bernar- dine of Sienna,f and St. Lawrence Justiriian,J also declare that the passage above quoted is precisely to be understood of her immaculate conception; hence the Idiot says: Thou art all fair, oh most glorious Virgin, not in part, but wholly; and the stain of sin, whether mortal, or venial, or original, is not upon thee. The Holy Spirit signifies the same thing, when he called this his spouse: "A garden enclosed, a fountain sealed up.*|| Mary, says St. Jerome, was properly this enclosed garden and sealed fountain; for the enemies never entered to harm her, but she was always uninjured, remaining holy in soul and body. T And in like manner St. Ber- * Tota pulchra es, arnica mea. et macula non est in te. Cant. t Tom. 2, Serm. $ Serm. de Nat, Virg. $ Tota pulchra es, Virgo gloriosissima, non in parte, sed in toto; et macula peccati sive mortalis, sive venialis, sive originalis non est in. te. In Contemp. I Hortus conclusus, eoror mea sponsa, hortus conclusus, fons Big- natus. Cant, iv, 12. ^ Hsec est hortns conclusus, fons signatus ad quam nulli petuerunt 4oli irrumpere, nee prevalere fraus inimici: sod permansit sancta aente, et corpore, Ep. 10, ad East, de Ass. GLOKIES OF MARY. nard said, addressing the blessed Virgin: Thou art an enclosed garden, where the sinner s hand never entered to rob it of its flowers.* We know that this divine spouse loved Mary more than all the other saints and angels united, as Father Suarez, St. Lawrence Justinian, and others affirm. He loved her from the beginning, and exalted her in sanctity above all creatures, as David expresses it: "The foundations thereof are in the holy mountains; the Lord loveth the gates of Sion above all the tabernacles of Jacob. This man is born in her, and the Highest himself hath founded her."f All which words signify that Mary was holy from her conception. The same thing is signified by what the Holy Spirit himself says in another place: Many daughters have gathered together riches; tbou hast surpassed them all." J If Mary has sur passed all in the riches of grace, she then possess ed original justice, as Adam and the angels had it. "There are young maidens without number: one is my dove, my perfect one (the Hebrew reads, my uncorrupted, my immaculate) ; she is the only one of her mother." All just souls * Hortns conclusus tu es, ad quern deflorandum manus peccatorum nunquam introivit. t Fundamenta ejus in montibus sanctis; diligit Dominus portas Sion super omnia tabernacula Jacob. Homo natus est in ea et ipge fundavit earn Altissimus. Psai. Ixxxvi. $ Mutse flliae congregaverunt divitias, tu supergressa es universas. Prov. xxxi. Adolescentularum non est numerus. Una est columba mea, per *, una est matris suss. Cant. 360 GLORIES OF MARY. are children of divine grace; but among these, Mary was the Dove without the bitter gall of sin, the Perfect One without the stain of original sin, the one conceived in grace. The angel, therefore, before she was the mother of God, already found her full of grace, and thus saluted her: Hail, full of grace: "Ave gratia plena." Commenting upon which words, Sophronius writes, that to the other saints grace is given in part, but to the Virgin it was given in fulness.* So that, as St. Thomas says, grace not only made the soul, but also the flesh of Mary holy, that with it the Virgin might clothe the eternal Word.f Now by all this we are to understand, as Peter of Celles remark*, that Mary, from the moment of her conception, was enriched by the Holy Spirit, and filled with divine grace. J Hence, as St. Peter Damian says: She being elected and pre-elected by God, was borne off by the Holy Spirit for himself. Borne off, as the saint expresses it, to explain the swiftness of the Divine Spirit, in making her his spouse, before Lucifer should take possession of her. * Bene gratia plena dicitur, quia caeterls per partes praestatur, Mariae vero simul se tota infundit plenitude gratiae. Serm. de Ass. t Anima B. Virginia ita fuit plena quod ex ea refundtt gratia In carnem, ut de ipsa conciperet Deum. Opusc. $ Simul in ea collecta est gratiae plenitude, quia ab exordlo SUM conceptionis aspersione Spiritus Sancti tota deitatis gratia est su- perfusa. Lib. de Panib. cap. A Deo electam et preelectam totam earn rapturus erat siM Spiritus Sanctus. Semx. de A.nn T GLORIES OF MARY. I will at length close tbis discourse, in which I have been more diffused than in the others, because our little congregation has for its prin cipal protectress the most holy Virgin Mary, precisely under this title of her immaculate con ception. I will close, I say, by declaring in a few words what are the reasons which make me certain, and which, as I think, should make every one certain of this pious sentiment, so glorious to the divine mother that she was free from original sin. There are many doctors who maintain that Mary was even exempt from contracting the debt of sin; such as Cardinal Galatino,* Cardinal Cu- sano,f De PonteJ Salasar, CatherinusJ Nova- rino,^" Viva,** De Lugo, Kgidius, Richelius, and others. Now this opinion is very probable; for if it is true that in the will of Adam, as head of the human race, were included the wills of all, as Gonet,f f Habert,Jt an d others hold it to be prob able, on the testimony of these words of St. Paul: "In whom (Adam) all have sinned. " If this, then, is probable, it is also probable that Mary did not contract the debt of sin; for God having greatly distinguished her in the order of grace from the rest of mankind, it should be piously believed, that in the will of Adam, th will of Mary was not included. * De Arcan. t L. 8, Exerc. $ Lib. 2, Cant, ex to. J De V. Cone. I De pecc. orig. c. ult. T Umbra. Virg. tt Man. to. 3, tr. 5, c. 6, s. ft. i To. 8, de pecc. IS Omnes In quo (Ada) peccaverunt, Horn. 362 GLORIES OP MARY. This opinion is only probable, but I adhere t it, as being rnore glorious for my Lady. But, then, I hold it for certain thai Mary has not con tracted the sin of Adam, as Cardinal Everard,* Duval,f Raynauld,J Lossada, Viva,] and many others hold it for certain, and even proximately definable as an article of faith, as they express it. I omit, however, the revelations that confirm this opinion; especially those made to St. Bridget, approved by Cardinal Torrecremata, and by four supreme Pontiffs, and which we read in the sixth book of the above-mentioned revelations, in vari ous places.^ But I can by no means omit to men tion here the opinions of the holy Fathers on this point, in order to prove how uniform they have been in conceding this privilege to the divine mother. St. Ambrose says : Receive me not from Sarah, but from Mary, as an uncorrupted Virgin, a Virgin through grace preserved pure from every stain of sin.** Ongen, speaking of Mary, says: Neither was she infected by the breath of the venomous serpent.ff And St. Ephrem: She is immaculate, and remote from every taint of sin.JJ St. Augustine, meditating on the words of the angel, "Hail, full of grace," says: By these * In Exam. TheoU 1 1, 2, q. 2, do pecc. $ Piet. Lugd. Disc. Th. de 1mm. Cone. I Qu. Prod, ad Trut. ^ C. xii. ** Suscipe me non ex Sara, sed ex Maria, ut incorrupta sit virgo, sed virgo per gratiam ab omni integra labe peccati. Serm. 22, in Paal. cxviii. ft Nee serpentis venenosi afflatibug infecta est. Horn. $ Immaculata, et ab omni peccati labe alienissima. Tom. 5, or. ad Dei Gen. GLORIES OF MARY. words he shows her to be entirely {note, entirely, excluded from the wrath of the first sentence, and restored to the full grace of benediction.* St. Jerome: That cloud was never in darkness, but always in the light.f St. Cyprian, on Psalm Ixxvii., or whoever may be the author of that treatise, says: Neither did justice suffer that ves sel of election to be open to common injuries, for, being far exalted above others, she was a partaker of their nature, but not of their sin. J St. Amphilochius also says: He who created the first virgin without reproach, also created the sec ond without stain or crime. Sophronius: There fore she is called the immaculate Virgin, because she was in no manner corrupted.] St. Ildephon- sus: It is certain that she was exempt from orig inal sin.*!" St. John of Damascus: To this para dise the serpent had no entrance.** St. Peter Damian: The flesh of the Virgin, received from * Ave, gratia plena; quibus ostendit ex integro (nota ex integro) Iram primae sententiae exclusam, et plenam benedictionis gratiam restitutam. Serin. 11, in Nat. Dom. t Nubes ilia non fuit in lenebris, semper in luce. In Psal. t Nee sustinebat justitia, ut illud vas electionia communibus lax- aretur injuriis, quoniam plurimum a caeteris distans natura comma* nicabat non culpa. Lib. de Cam. Chrlsti oper. de Nativ. Qui antiquatn virginera sine probro condidit, ipse et secundani sine nota et crimine fabricatus est. Or. de Deip. 5 Virginem ideo dici immaculatam, quia in nullo corrupta est. In Ep. Syn. ^ Constat earn aboriginal! peccato fuisse immunem. Cent. Disp. De Virg. Mar. ** Ad hunc paradisum eerpens aditum non habuit. Or. 3, da Vat Mar. 864 GLORIES OF MARY. Adam, was free from Adam s taint of sin.* St. Bruno: This is that uncorrupted earth which the Lord has blessed, and hence she is pure from all contagion of sin.f St. Bonaventure, also: Our Lady was full of preventing grace in her sancti- fication, namely, of grace preservative against the defilement of original sin. J St. Bernardine of Sienna: For it is not to be believed that the Son of God himself would choose to be born of a Virgin, and assume her flesh, if she were de filed in any way with original sin.g St. Law rence Justinian: From her conception she was prevented with blessing.] So the Idiot, upon those words, Thou hast found grace, " Invenisti gratiam," says: Thou hast found peculiar grace, oh most sweet Virgin, for thou wast preserved from original stain, &c.^ And many other Doctors express the same. But there are two arguments which conclu sively prove the truth of this opinion. The first is the universal consent of the faithful on * Caro Virginia ex Adam sumpta, maculas Adam non admislt- Serm. de Ass. t Hsec est incorrupta terra ilia, cui benedixit Dominus, ab omni propterea peccati contagione libera. In Psal. % Domina nostra fuit plena gratia pneveniente in sua eanctiflca- tione, gratia scilicet praeservativa contra fceditatem originalis culpae, Serm. 2, de Ass. Non enim credendum est, quod ipse filius Dei voluerit nasci ex Virgine, et Biimere ejus carnem, quae esset maculata aliquo originali peccato. Tom. 3, Serm. I Ab ipsa conceptione fuit in benedictionibus praeventa. Senn. d Annunt. T Qratiam singularem, O dulcissima Virgo, invenisti, quia fu* Cant in te ab originali labe pneservatio, etc. GLORIES OF MARY. tliis point. Father Egidius, of the Presenta tion, asserts that all the religious orders follow the same opinion:* and although in the order of St. Dominic, says a modern author, there are ninety-two writers who are of the contrary^ opinion, yet one hundred and thirty-six are of ours . But what should especially persuade UP; that our pious opinion is conformable to the common opinion of Catholics, is the declaration of Pope Alexander VII., in the celebrated bull, "Sollicitudo omnium ecclesiarum," issued in the year 1661, namely: "This devotion and worship to the mother of God again increased and was propagated, ... .so that the universities having embraced this opinion (that is, the pious one), almost all Catholics embrace it."f And, in fact, this opinion is defended by the universities of the Sorbonne, of Alcala, of Salamanca, of Coim- bra, of Cologne, of Mayence, and of Naples, and by many others, in which every one who graduates binds himself by an oath to the de fence of the immaculate Mary. The learned Petavius rests his proof of the immaculate con ception mainly upon this argument of the com mon consent of the faithful. J Which argument, writes the most learned Bishop Julius Torni, cannot fail to convince; for, in fact, if nothing * De Prrer. Virg. t Aucta rursus, et propagata fuit pietas hsec et cultus erg DtU param . ita ut, accedentibus academiis ad hanc eententiam, jam fere omnes Catholic! earn coraplectantur, JTom. 306 GLORIES OF MARY. else, the common consent of the faithful renders us certain of the sanctification of Mary in the womb, and of the glorious assumption of Let soul and body in heaven ; why, then, should not this same common sentiment render us certain of her immaculate conception?* By another reason, still stronger than the first, we are assured of the truth of the fact, that the Virgin is exempt from the original stain, namely, the festival instituted by the universal Church in honor of her immaculate Conception. And with regard to this I see, on the one hand, that the Church celebrates the first moment when her soul was created and infused into the body, as Alexander VII. declares in the bull above quoted, in which it is expressed that the Church prescribes the same veneration for the conception of Mary, as the pious opinion concedes to her, which holds her to be conceived without original sin. On the other hand I know it to be certain that the Church cannot honor any thing unholy, according to the decrees of the sovereign pontiffs St. Leof and St. Eusebius : "In the Apostolic See the Catholic religion has always been preserved pure from stain. J" And all the theologians, including St. Augustine, St. Ber nard, and St. Thomas, teach the same thing. The latter makes use of the argument of the festival * In. adn. Est. tEp. Deer. $ In Sede Apostolica extra maculam semper est catholica servat* teligio. Beer. In sede. { Sera. GLORIES OP MARY. of lier birth, instituted by the Church, to prort that Mary was sanctified before birth; and therefore says: The Church celebrates the na tivity of the blessed Virgin; but no feast is celebrated in the Church except in honor of some saint; therefore the blessed Virgin was sanctified in the womb.* Now if it is certain, as the angelic Doctor declares, that Mary was sanctified in the womb, because for this reason the holy Church celebrates her birth ; why should we not then hold it for certain that Mary was preserved from original sin from the first moment of her conception, now that we know that in this sense the Church herself celebrates the festival of it ?f In confirmation, too, of this great priv ilege of Mary, it is well known what numer ous and remarkable graces our Lord has been pleased to dispense daily in the kingdom of Naples, by means of the little pictures of the Virgin of the Immaculate Conception. I could relate many that took place under the eyes of the fathers of our own congregation ; but I will relate only two, which are truly wonderful. EXAMPLE. There came a woman to one of the houses of our little congregation, in this kingdom, to tell * Ep. ad. Can. Lugd. t Ecclesia celebrat nativitatem B . Virginia; non autem celebratnr festum in Ecclesia nisi pro aliquo gancto; Ergo B. Virgo fuit in Btero eanctificata. 368 GLORIES OF MARY. one of the fathers that her husband had not been to confession for many years, and that she did not know how to bring him back to his duties, for whenever she spoke to him of confession he beat her. The father told her to give him a little picture of Mary immaculate. Evening came, and the woman again begged her husband to go to confession; but the man being as deaf as before, she gave him the picture. He had no sooner received it than he said: "When will you take me to confession, for I am ready ? " The wife, at that sudden change, wept for joy. In the morning he came to our church, and when the father asked him how long it was since he had been to confession, he answered: "Twenty- eight years." "And what has brought you to confession this morning?" said the father. "Father," he said, "I was obstinate, but yes terday my wife gave me a picture of the Madonna, and immediately I felt my heart changed, so that last night appeared to me a thousand years long, and I thought the day would never come when I might go to con fession." He made his confession with great compunction, changed his life, and continued for a long time to go often to confession to the same father. In another place, in the diocese of Salerno, during one of our missions, there was a certain man who had a great enmity against one who ?nad offended him. One of our fathers spoke to him, and exhorted him to pardon the GLORIES OF MARY. "* Father, have you ever seen me at the sermon? No, you have not, and for this reason I stay away: I see that I am damned, but I do not ^ish it otherwise, I must have revenge." The father made every effort to convert him, but rinding that he was wasting his words, " Take, * he said to him, (( this little picture of the Madonna." " Of what use," said he, " is this picture?" But he took it, and as if he had never refused to pardon his enemy, he said to the missionary, " Father, do you wish anything more than reconciliation? for that I am ready." The next morning was appointed for the reconcilia tion; but when the morning came, his mind was changed, and he would do nothing. The father offered him another picture. He did not wish for it, and took it unwillingly; but behold, no sooner had he taken it, than he immediately said, "Let us be reconciled: where is Mastro- datti?" He then forgave his enemy, and after wards made his confession. PRAYER. All, my immaculate Lady, I rejoice with thee, seeing thee endowed with so great purity. I give thanks, and make the resolution always to give thanks to our common Creator, for having preserved thee from every stain of sin, as I cer tainly believe; and to defend this great and pe culiar privilege of thy immaculate conception I am ready, and swear to give even my life if it is necessary. I wish that all the world might *70 GLORIES OP MARY. know thee, and acknowledge thee for that beatiful aurora, which was always resplendent with the divine light; that chosen ark of salva tion, safe from the common shipwreck of sin; for that perfect and immaculate dove, as thy divine spouse declared thee; that inclosed gar* den, which was the delight of God; that foun tain sealed up, which the enemy never entered to trouble; finally, that spotless lily, which thou art, springing up among the thorns of the children of Adam; for whereas all are born defiled with original sin, and enemies of God, thou wast born pure, all spotless, and in all things a friend of thy Creator. Let me, then, also praise thee as thy God himself hath praised thee when he said: Thou art all fair, and there is not a spot in thee: "Tota pulchra es et macula non est in te." Oh most pure dove, all white, all beautiful, and al ways the friend of God: <% O quam pulchra es, arni ca mea, quam pulchra es." Oh most sweet, most amiable, immaculate Mary, thou who art so beautiful in the eyes of our Lord, do not disdain to look with thy pitying eye upon the loathsome wounds of my soul. Behold me, pity me, and heal rne. Oh powerful magnet of hearts, draw also my miserable heart to thee. Thou who even from the first moment of thy life wast pure and beautiful in the sight of God, have pity on me, for I was not only born in sin, but after baptism, I again have defiled my soul with sin Will God, who hath chosen thee for hii GLORIES OP MABT. child, hia mother, and his spouse, and therefore hath preserved thee from every stain, refuse any grace to thee? Virgin immaculate, you must save me; I will say to thee with St. Philip Neri, make me always to remember thee and do not forget me. It seema to me a thousand years before I shall go to behold thy beauty in paradise, to praise and love thee more, my mother, my queen, my be loved, most lovely, most sweet, most pure, im maculate Mary. Amen. DISCOURSE II. ON THE BIRTH OF MARY. Mary teas born a saint, and a great saint* for great was tht grace with which our Lord enriched her from the begin* ning, and great was the fidelity with which Mary at onet corresponded with it. MEN are accustomed to celebrate the birth of their children with joy and feasting; but rather ought they to weep and give signs of grief and mourning, considering that these are born, not only destitute of merits and of reason, but moreover infected by sin and children of wrath, and therefore condemned to misery and death. But with reason do we celebrate, with feasts and universal praise, the birth of our infant Mary, for she came into this world an infant in age, it is true, but great in merits and in virtue 372 GLORIES OF MARY. Mary was born a saint, and a great saint. But to conceive the degree of sanctity in which sh was born, we must call to mind, in the first place, how great was the first grace with which God enriched Mary; and in the second, with how great fidelity Mary at once corresponded with God. First Point. Commencing with the first point, it is certain that the soul of Mary was the most beautiful soul that God ever created; indeed, Dext to the incarnation of the Word, this work was the greatest and most worthy of himself that the Omnipotent could accomplish in this world a work, as St. Peter Damian terms it, which God alone excels: "Opus quod solus Dens supergreditur." Hence it was that the divine grace did not descend upon Mary in drops as upon the other saints, but as David predicted: Like rain upon the fleece: "Sicut pluvia in vel- lus.* The soul of Mary was like wool, that happily imbibed all that great shower of graces without losing a drop. The holy Virgin, says St. Basil, drew into herself all the graces of the Holy Spirit.f Hence she herself said by the mouth of Ecclesiasticus: My abode is in the fulness of saints: "In plenitudine Sanctorum de- tentio mea;"J which St. Bonaventure thus ex plains: I have in fulness all that the other sainti have in part; and St. Vincent Ferrer, speaking * Psal. Ixxi. t Virgo eancta totam sibi hauserat Spiritus Sancti gratiam. Cat D. Ph. in 1. Luc. JC.xxiv. S Totum teneo in plenitudine quod alii sancti tenent in partea GLORIES OF MARY. especially of the sanctity of Mary before her birth, said, that she surpassed all the saints and angels in sanctity.* The grace of the blessed Virgin surpassed the grace not only of each saint in particular, but of all the saints and angels together, as the most learned Father Francis Pepe, of the Society of Jesus, proves, in his admirable work on the gran deur of Jesus and Mary;f and he asserts that this opinion, so glorious for our queen, is now common and established among modern the ologians, as Carthagena, Suarez, Spinelli, Recu- pito, Guerra, and others, who have avowedly ex amined it, which was not done by the ancients; and he further relates, that the divine mother sent Father Maryin Guttierez to thank Father Suarez in her name for having, with so much courage, defended this most probable opinion, which Father Segneri asserts, in his work enti tled "The Servant of Mary," was maintained by the common consent of the Faculty of Sala manca. Now if this opinion is universal and certain, the other opinion is also very probable, name ly, that Mary received from the first moment of her immaculate conception this grace, superior to the grace of all the saints and angels togeth er. This the same Father Suarez powerfully defends, and Father Spinelli, Recupito,J and Colombiere, follow him. But besides the an- * Virgo sanctific ata fuit in ntero super omnes sanctos et angelo^ t Tom. Pepe. Loc. cit. Serxu. 374 GLORIES OF MARY. thority of theologians, there are yet two great and convincing reasons sufficient to prove the above-mentioned opinion. The first reason is, that Mary was chosen by God to be the mother of the divine Word, hence blessed Denis the Car thusian says, that having been elected to an or der superior to all creatures (for in a certain sense the dignity of mother of God, as Father Suarez affirms, belongs to the order of the by- postatic union), gifts of a superior order were justly bestowed upon her from the beginning of her life, so that her graces far exceeded those granted to all other creatures. And, indeed, it cannot be doubted, that at the same time, when in the divine decrees the person of the eternal Word was predestined to become man, a mother was also destined for him, from whom he was to take the human nature, and this was our infant Mary. Now St. Thomas teaches that the Lord gives to every one grace proportioned to that dignity for which he destines him;* St. Paul taught this before, when he said: "Who also hath made us fit ministers of the New Testa ment;"! signifying to us that the Apostles receiv ed from God gifts proportioned to the great of fice to which they were elected. St. Bernardine of Sienna adds, that when a man is chosen by God for any state, he not only receives the dis positions requisite for that, but also the gifts * TTnlcnique a Deo datnr gratia, sectmdnm hoc ad quod eligitnr. t Qiii et idouos aos fecit luiniatroe Nori Testament!. GLOKIES OF MARY. necessary to fill the office in a becoming man ner.* Now if Mary was chosen to be mother of God, it was meet that God should adorn her, even from the first moment, with an immense grace, and of an order superior to the grace of all other men and angels; it being requisite that the grace should correspond with the most high and immense dignity to which God exalted her; in which opinion all theologians agree with St. Thomas, who says: The Virgin was elected to be the mother of God, and therefore there can be no doubt that God, by his grace, rendered her fit for it.f Hence Mary, before being made moth- er of God, was adorned with a sanctity so per fect, that it rendered her fit for this great dig nity. In the blessed Virgin, therefore, says the holy doctor, was a perfection, as it were prepara tive, by which she was fitted to become the mother of Christ; and this was the perfection of sanctification.J And St. Thomas had before said, that Mary was called full of grace, not on account of the degree of grace, since she had not grace in its highest possible degree; for even the habitual grace of Jesus Christ (as the same doctor says) * Regnla firma est in sacra theologia, quod quandocnmque Deus tllquem eligit ad aliquem statum, omnia bona illi dispenset, qme illi tatui necessaria sunt et ilium copiose decorant. Serm. t Virgo fuit electa, ut esset mater Dei, et ideo non est dubitandum quia Deus per suam gratiam earn ad hoc idoneam reddidit. Loc. cit. art. t In B. Virgine fuit perfectio quasi dispositiva, per quam redde- batur idonea ad hoc quod esset mater Christi; et haec fuit parfoctio anctific*tionia. Cit. a. 5, ad a. SVC GLORIES OF MARY. was not the highest possible, so that God, by his absolute power, could not make it greater; al though it was grace sufficient to correspond to the end for which his humanity was destined by the divine Wisdom, that is, for the union with the person of the Word.* The divine power, al though it may form something greater and better than the habitual grace of Christ, yet could make nothing that should be destined to any thing greater than the personal union of the only begotten Son of the Father, to which union such a measure of grace would sufficiently correspond, according to the idea of divine wis dom. The same angelic Doctor teaches, that the divine power is so great, that however much it gives, there always remains something more to give; and although the natural power of the crea ture in receiving is in itself limited, so that it can be entirely filled, yet the power of its obedience to the divine will is unlimited, and God can always increase its fulness by making it more capable of receiving;! and hence, to return to our proposition, St. Thomas declares, that the blessed Virgin, although not full of grace, in re- t Virtus divina, licet possit facere aliquid majus et melius, quam it babitualis gratia Christ! ; non tamen poseet facere quod ordi- naretur ad aliquid majus quam sit unio personalia ad filium uuigeni turn a Patre, cui unioni sufficienter correspondet talis mensura gratiae, secundum definitionem divinse sapientisp. $ Potentiam naturalem ad recipiendum posse totam impleri, no autem potentiam obedientise. Th. q. 29, de Verit. GLORIES OF MARY. epect to absolute grace; yet is called full of grace in respect to herself, since she possessed a grace immense, sufficient, and corresponding to her great dignity, which rendered her fit to become the mother of a God.* Hence the blessed Fer nandez says, that the measure by which we can know how great was the grace communicated to Mary is her dignity as mother of God.f Justly, then, did David say, that the foun dations of this city of God, Mary, should be laid upon the summits of the mountains: "Funda- menta ejus in montibus sanctis;" J by which we are to understand that the beginning of the life of Mary was more exalted than the completed jfives of all the saints put together. "The Lord loveth the gates of Sion," the prophet continues, "above all the tabernacles of Jacob." And David himself gave this as the reason, namely, that God was to make himself man in her vir ginal womb: Man was born in her: "Homo natus est in ea." Hence it was fitting that God should give to this Virgin, even from the first moment * Beata Virgo est plena gratia, non ex parte Ipeiusgratise; qnia non habuit gratiam in suinma excellentia qua potest haberi, nee ad omnes effectus gratiae; sed dicitur fuisse plena gratia per compara- tionem ad ipsam; quia scilicet habebat gratiam sumcientem ad tatum ilium, ad quern erat a Deo electa, ut esset mater unigeniti ejus. t Et igitur dignitas matris Del regula, per quam metiendum, quic- quid Virgini ab eo collatum credimus. $ Psal. Ixxxvi. $ Diligit Dominus portas Sion super omnia tabernacula Jacob, oxvi.2. 378 GLOKIES OF MARY. be created her, a grace corresponding with thf dignity of the mother of God. Isaias foretold the same when he said, that m future the mountain of the house of the Lord, which was the blessed Virgin, should be pre pared on the summit of all the other mountains, and therefore all the nations must hasten to this mountain, to receive the divine favors.* St. Gregory explains this by saying: Yea, the mountain on the top of mountains, because the glory of Mary shone above that of all the saints.f And as St. John Damascene expresses it: The mountain which it pleased God to choose for his habitation. J Mary was called a cypress, but a cypress of Mount Sion: she was also called a cedar, but a cedar of Lebanon; an olive-tree, but a fair olive-tree; chosen, but chosen as the sun; for, as the sun, says St. Peter Damian, with his light so far exceeds all the splendor of the stars, that they are seen no more when be appears, so the great Virgin Mary surpasses, with her sanctity, the merits of the whole celes tial court. And as St. Bernard elegantly ex presses it: Mary was so sublime in sanctity, that none but Mary was a fitting mother of God. * Et erlt In novissimis diebus prseparatus mons domus Domini in vertice montium, et elevabitur super colles, et fluent ad eum omnei gentes. Isa. t Mone quippe in vertice montium, quis altitude Marias super om- nes sanctos refulsit. L. 1, in I, Reg. $ Mons in quo beneplacitum est Deo habitare in eo. | Siderum rapit posltionem, ut shit quasi non sint; sic Virgo inee ita skigulorurc. et omnium antecedit. Serm. de Ass. GLORIES OF MARY. And no other Son than God was befitting Mary.* The second argument which proves that Mary, in the first moment of her life, was more holy than all the saints united, is founded upon the great office which she had from the beginning, of mediatrix of men; for which it was requisite that she should possess a greater treasure of grace than the whole human race together. It is very well known how universally this title of mediatrix is applied by theologians and by the very holy Fathers to Mary, since by her power ful intercession and merits de congruo she has ob tained salvation for all, procuring for the ruined world the great blessing of redemption. It is said by merit de congruo, because Jesus Christ alone is our mediator by way of justice, and by merit de condigno, as it is expressed by the schools, he having offered to the eternal Father his merits, which he has accepted for our sal vation. Mary, on the contrary, is the mediatrix of grace by way of simple intercession, and of merit de congruo, she having offered to God, aa the theologians say with St. Bonaventure, her merits for the salvation of all men; and God, through grace, has accepted them in union with the merits of Jesus Christ. Hence Arnold Car- notensis says: She effected our salvation in com mon with Christ.f And Richard of St. Victor, * Neque enim decebat Deum alia mater quam Virgo neque Vlr^ ginem alius filius quam Deus. t Ipsa in nostra salute comnmnem cum Christo effectual obtinuit 386 GLORIES OF MARY. also: She desired, sought, and obtained the sal vation of all; nay, more, the salvation of all was effected through her.* So that every blessing and every gift of eternal life which each of the aints has received from God, has been obtained for them by Mary. And it is this which the holy Church wishes us to understand, when she honors the divine mother by applying to her these passages of Ecclesiasticus: In me is all grace of the way and of the truth: u ln me gratia omnis vise et ver- itatis." f It is said: Of the way, because through Mary all graces are dispensed to those who are still on the road to heaven; Of the truth, because through Mary is given the light of truth. In me is all hope of life and of virtue: "In me om- nes spes vitse et virtutis." J Of life, because through Mary we hope to attain the life of grace upon earth, and of glory in heaven; and of vir tue, because through Mary virtue is obtained, and especially the theological virtues, which are the principal virtues of the saints. I am the mother of fair love, and of fear, and of knowl edge, and of holy hope. Mary by her inter cession obtains for her servants the gifts of divine love, of holy fear, of celestial light, and of holy confidence. And St. Bernard infers that * Omnium salutem deslderavlt. qusesivit, obtfnuit; imo omnium ealus per ipsam effecta. C. 26, in Cant. t C. xxiv. * Ibid. | Ego mater pulchna dilectionis, et timoris, et agnitionis, et aaact* apei. GLORIES OF MARY. it is taught by the Church, that Mary is th universal mediatrix of our salvation. "Extol the finder of grace, the mediatrix of salvation, the restorer of ages." Thus the Church sings of her to me, and hath taught me to sing the same.* Therefore, as St. Sophronius, Patriarch of Jerusalem, asserts, the archangel Gabriel called her full of grace: "Ave gratia plena;" because whilst to others, as the saint above mentioned remarks, limited grace is given, to Mary it was given in fulness. j- And thus it was ordered, as St. Basil attests, that in this way she might become the worthy mediatrix between God and men. J For if the Virgin had not been full of divine grace, as St. Lawrence Justinian adds, how could she be the ladder of paradise, the ad vocate of the world, and the true mediatrix between God and men? The second argument is now made perfectly clear: If Mary, even from the beginning, as al ready destined to be the mother of the common Redeemer, received the office of mediatrix of all men, and consequently also of all the saints, it was requisite that she, from the beginning, * Magnifies gratiae inventricem, raediatricem salntis, restauratri- cem Bseculornm. Hsec mihi de ilia cantat Ecclesia, et me eaderu docuit decantare. Epist. 175, ad Canonic. Lugd. t Bene plena, qnia caeteris sanctis datur gratia per partes; Maria vero tota se infudit plenitudo gratiae. Serin, de Ass. $ Ave gratia plena, propterea Deum inter et homines mediatrix in- tercedens. Quomodo non est Maria plena gratia, quae effecta est paradiei cala, interventrix inuudi, Dei atque hominum verissima mediatrix* Senu. da ana. 382 GLORIES OF MARY. should have a greater grace than all the saintf had, for whom she was to intercede. To ex plain myself more clearly, if by means of Mary all men were to render themselves dear to God, it was meet that Mary should be more holy and more dear to God than all other men united. Otherwise, how could she intercede for all others? In order that an intercessor may ob tain from his prince favor for all his vassals, it is absolutely necessary that he, more than all the other vassals, should be dear to his mon arch. And Mary, therefore, concludes St. An- selm, merited to be the worthy restorer of the ruined world, because she was the most holy and most pure of all creatures.* Mary was, then, the mediatrix of men, some one will say, but can she be called also the me diatrix of angels? Many theologians are of opinion that Jesus Christ obtained by his merits the grace of perseverance also for the angels; so that as Jesus Christ was their mediator de con- dignOy Mary may also be called their mediatrix de congruo, having hastened by her prayers the coming of the Redeemer. At least, having mer ited de congruo to be chosen for the mother of the Messias, she merited for the angels the restoration of their seats which had been lost by the demons. Then, at least, she merited for them this accidental glory; hence, Richard of * Pura sanctitas pectoris ejus, omnis creaturse puritatem, sancti* tatemqne transcendens, promeruit ut reparatrix penliti orbis digui* fcima flwet. De Excell. Virg. GLORIES OF MAET. St. Victor says: Every creature by her is restor ed, the ruin of the angels by her is repaired, and human nature is reconciled.* And St. Anselm before had said: All things by this Virgin are reclaimed and restored to their pristine Btate.f So that our heavenly child, because she was appointed mediatrix of the world, as well as pre destined for the mother of the Redeemer, even from the first moment of her life, received grace greater than that of all the saints united. Hence how lovely in the sight of heaven and earth was the beautiful soul of that happy infant, although still inclosed in the womb of its mother! In the eye of God she was the creature most worthy of love, because, already full of grace and of merit, she could, even at that time, exult and say: When I was a little child I pleased the Most High: "Cum essem parvula, placui Altissimo." And at the same time she was the creature most full of love for God that until that time had ap peared in this world; so that Mary, had she been born immediately after her most pure concep tion, would have come into the world more rich in merits, and more holy, than all the saints united. Now, let us consider how much more holy she was at her birth, coming to the light after the acquisition of those merits which she made * TJtraque creatura per hanc reparatur, et angelorum ruina per hanc restanrata est, et natura humana reconciliata. In Cant. t Cuncta per hanc Virginem in etatum pristinum revocata sunt el restanrata* De Exc. Virg. 384 GLORIES OP MARY. during the nine months that she remained in her mother s womb. Let us now go on to consider the second point, namely: how great was the fi delity with which Mary at once corresponded with the divine grace. Second Point. It is not now an individual opinion of some few divines, says a learned au thor,* it is the opinion of the whole world, that the holy infant, when she received sanctifying grace in the womb of St. Anna, received at the same time the perfect use of reason, with a great divine light corresponding to the grace with which she was enriched. Hence we may believe, that from the first moment when her pure soul was united to her most pure body, she was en lightened with divine wisdom to comprehend eternal truths, the beauty of virtue, above all, the infinite goodness of her God, and how much he deserves to be loved by all men, but especi ally by her, on account of the peculiar graces with which he had adorned her and distinguish ed her from all creatures, preserving her from the stain of original sin, bestowing on her a grace BO abundant, and destining her for the mother of the Word and the queen of the universe. Hence Mary, from that moment grateful to her God, began to effect all that she could, using faithfully all that great treasure of grace that she had received; and wholly applying her self to please and love the divine goodness. From that moment she loved him with all he* * Father La Colomblere. Serau 31. GLORIES OF MARY. strength, and thus continued to love him through all those nine months that she lived before her birth, in which she did not cease for a moment to unite herself to God by fervent acts of love. She was free from original sin, and therefore she was also exempt from every earthly attach ment, from every irregular tendency, from every distraction, from all strife of the senses, which could have prevented her from advancing con* stantly in the divine love. All her senses united with her blessed spirit in drawing her near to God. Hence her pure soul, freed from every hindrance, without lingering, always rose to God, always loved him, and always increased in love to him. Therefore she called herself a plane-tree planted by the waters: "Quasi pla- tanus exaltata sum juxta aquam;"* for she, in- deed, was that noble tree of God that always grew beside the stream of divine grace. She also called herself a vine: As the vine I have brought forth a pleasant odor: "Ego quasi vitis fructifi- cavi suavitatem odoris;"f not only because she was so humble in the eyes of the world, but also because, as the vine never ceases to grow: "Vitis nullo fine crescit:" according to the Proverb, so the most holy Virgin always increased in perfec tion. The growth of other trees, as the orange, mulberry, pear, &c., is determinate, but the vine always increases, and increases in proportion to the height of the tree by which it is supported. Hail, oh vine, always vigorous! thus St. Gregory * IcclL xxiy. t EcclL xxiv. 389 GLORIES OF MARY. Thaumaturgus salutes her;* for she was always united to her God, who was her only support. Thus it was of her that the Holy Spirit spoke when he said : Who is this that cometh up from the desert flowing with delights, leaning on her be loved?! Commenting on this, St. Ambrose says: Who is that, accompanied by the divine Word, increases like the vine supported by a lofty tree?J Many grave theologians teach, that the soul which possesses a habit of virtue, whenever she corresponds faithfully with the actual graces which she afterwards receives from God, always produces an act equal in intensity to the habit she possesses; so that each time she acquires a new and double merit, equal to the aggregate of all the merits before acquired. This increase, as they say, was granted to the angels in the time of their probation; and if it were granted to the angels, who shall say that it was not also given to the divine mother while she lived on this earth, but especially in the time of which I am speaking, when she remained in the womb of her mother, and was certainly more faithful than the angels, in corresponding with grace? Mary, then, during all that time was redoubling continually that sublime grace, which from the first moment she possessed; for, corresponding * Serm. 1, In Ann. tQuse est ista, quse ascendit de deserto deliciis affluens, inniaa super dilectum euum? Cant. viii. % Hoc est qu ascendit, ita ut inhseret Dei Verbo, iicut Yitii pit* Ap. Seg. Fred. 40, dell Ann. GLORIES OF MARY. with all her power and perfection In every act ehe performed, at every successive moment she redoubled her merits. Hence, if, in the first moment, she had received a thousand degrees of grace, in the second she had two thousand, in the third four thousand, in the fourth eight thousand, in the fifth sixteen thousand, in the sixth thirty thousand; and yet we have only reached the sixth moment. But multiply in this way for a whole day, multiply for nine months, and consider, what treasures of grace, of merits, and of sanctity Mary brought into the world when she was born. Let us rejoice, then, with our infant, who was born so holy, so dear to God, and so full of grace; and let us rejoice not only for her, but also for ourselves, since she came into the world full of grace, not only for her own glory, but for our good. St. Thomas says the most holy Virgin was full of grace in three ways: 1st, She was full of grace in soul, so that from the be ginning her holy soul belonged entirely to God. 2d, She was full of grace in body, so that she merited to clothe the eternal Word with her pure flesh. 3d, She was full of grace for the common benefit, so that all men might share it.* Some saints, adds the angelic Doctor, have so much grace, that not only is it enough for them selves but also to save many others, not, how ever, all men; only to Jesus Christ and Mary was given so great a grace that it was sufficient * Fnit etiam gratia plena quantum ad refusionem ad omntt tontines* 888 GLORIES OF MARY. to save all men. If any one bad enough for the salvation of all, that would be the greatest; and this was in Jesus Christ and the blessed Virgin.* Thus St. Thomas writes. Hence what St. John said of Jesus "And of his ful ness we all have received"! the saints say of Mary. St. Thomas of Villanova eays:Full of grace, of whose fulness all receive. J There fore St. Anselm remarks, there is no one who does not share in the grace of Mary. And is there any one in the world to whom Mary is not merciful, and on whom she does not bestow some favor?] From Jesus, however (we should understand), we receive grace as from the au thor of grace, from Mary as the mediatrix; from Jesus as the Saviour, from Mary as the advo cate: from Jesus as the fountain, from Mary as the channel. Therefore St. Bernard says that God has established Mary as the channel of the mercies which he wishes to dispense to men; and for this reason he filled her with grace, that every one might receive his portion of her fulness. A full channel, that all might partake of its fulness, but not receive the fulness itself. 1" Hence the saint exhorts all to consider with how * Sed quando quis haberet tantum, quod sufficeret ad salutem om nium, hoc esset maximum; et hoc fuit in Christo et beata Virgins. Op use. t Et de plenitudine ejus nos omnes accepimus. $ Gratia plena, de cujus plenitudine accipinnt universi. | ita ut nullus sit, qui de plenitudine gratis Virginia con sit par- Weeps. I Qnis unquam reperitur cui Virgo propitia non sit? Quis ad quern jus misericordia non ee extendat? Plenua aquseductus, ut accipiant ctri de pleuitudine, sed noa ptautudinwn ipaam. LORIES OF MARY. much love God will have us honor this great Virgin, since in her he has placed all the treas ure of his blessings; that whatever we possess of hope, grace, and salvation, we may thank our most loving queen for it; since it all comes to us through her hands, and by her interces sion.* Miserable is that soul who closes for her self this channel of grace, by neglecting to recommend herself to Mary! When Holopher- nes wished x to make himself master of the city of Bethulia, he ordered the aqueducts to be de stroyed: " And he commanded their aqueduct to be cut off."f And this the devil does when he wishes to make himself master of a soul, ho makes her abandon the devotion to the most holy Mary. When this channel is closed, she will at once lose the light and the fear of God, and finally eternal salvation. By the following example it will be seen how great is the com passion of the heart of Mary, and the ruin which he brings upon himself who closes this channel, and abandons devotion to this queen of heaven. EXAMPLE. It is narrated by Tritemius, Camsius, and others, that in Magdeburg, a city of Saxony, there was a certain man named Udo, who, from his youth, had been so destitute of talent that * Intueamini qnanto devotionis affectu a nobie earn voluerit hon- orari, qui totins boni plenitudinem poeuit in Maria; ut proinde si quid spei nobis est, si quid gratise, si quid salutis. ab ea noverimua rtdundare. Serm. de Aquaed. t Incidi praecepit aquseductus illorum. Judith vii. 390 GLORIES OF MAKY. he was th ridicule of all his schoolfellows. Now one day, being more than usually disheart* ened, he went to pray to the most holy Virgin before her image. Mary appeared to him in a dream, and said to him: "Udo, I will console you, and not only will I obtain from God for you abilities which will protect you from de rision, but even talents which will make you ad mired; and moreover, after the death of the bishop, I promise that you shall be elected in his place." Thus Mary said, and thus it came to pass. Udo made great progress in the sciences, and obtained the bishopric of that city. But Udo was so ungrateful to God and to his benefactress for these favors, that he neglect ed all his devotions arid became the scandal of the place. Whilst he was in bed one night with a wicked companion, he heard a voice saying to him: "Udo, cease this sinful pastime; you have sinned enough."* At first he was irritated by these words, thinking it was some one who was reproving him; but hearing it repeated a second arid a third night, he began to tremble a little, lest it should be a voice from heaven. Notwith standing all this, he continued in his wicked ness. But after God had given him three months for repentance, behold the punishment! One night a devout canon, named Frederick, was praying, in the church of St. Maurice, that God would remove the scandal which Udo gave; when, behold, the door of the church was burst * Udo cessa de ludo; lusisti satis; Udo. GLORIES OF MARY. open by a strong wind. Two youths entered with lighted torches in their hands, ,and stood on each side of the high altar. Then two others followed, who spread before the altar a carpet, and placed upon it two thrones of gold. Another youth, in military attire, followed, with a sword in his hand, and stopping in the midst of the church, cried: "Oh ye saints of heaven, whose relics are preserved in this church, come to assist at the great justice which the sovereign Judge is about to execute." At these words many saints appeared, and also the twelve apos tles, as assistants in this judgment. Lastly, Jesus Christ entered, and seated himself on one of these thrones. Afterwards Mary appeared, attended by many holy virgins, and seated her self on the other throne at the side of her Son. The Judge now ordered that the culprit should be brought forward, and he was the miserable Udo. St. Maurice spoke, and demanded, in the name of the people whom he had scandalized, justice for his infamous life. All present raised their voices and said: "Oh Lord, he merits death." "Let him die, then," said the eternal Judge. But before the sentence was executed (see how great is the mercy of Mary) she, the kind mother, that she might not be pres ent at that tremendous act of justice, left the church; and then the heavenly minister, who en tered among the first, with the sword, approach ing Udo, with one blow severed the head from the body, and the vision vanished. The place 392 GLORIES OF MARY. was left dark. The canon, trembling, went fo* a light from a lamp which was burning under the church; and when he returned, saw the body of Udo with the head cut off, and the pavement all covered with blood. When daylight came, the people thronged the church, and the canon related the whole vision and the circumstances of that fearful tragedy. And on the same day the wretched Udo, who was condemned to hell, appeared to one of his chaplains, who knew nothing of what had taken place in the church. The body of Udo was thrown into a marsh, and his blood remained for a perpetual memorial on that pavement, which was always covered with a carpet; and from that time it became the cus tom to uncover it when a new bishop took pos session of the church, that at the sight of such a punishment he might be mindful to lead a good life, and not be ungrateful for the graces of the Lord and of his most holy mother. PRAYER. Oh holy and heavenly infant Mary! thou who art the destined mother of my Redeemer and the great mediatrix of miserable sinners, have pity on me. Behold at thy feet another ungrateful creature who has recourse to thee and implores thy mercy. It is true that, for my in gratitude towards God and thee, I am deserving of being abandoned by God and by thee; but I have been told, and thus I believe, knowing how great is thy compassion, that thou wilt not re GLORIES OF MARY. fuse to help him who, with confidence, re commends himself to thee. Thou, oh most ex alted of all creatures, since there is no one above thee but God, and, in comparison with thee, the greatest in heaven are but small; oh saint of saints, oh Mary, abyss of grace, full of grace, help a miserable sinner who has lost it by his own fault. I know that thou art so dear to God that he denies thee nothing. I know also that thou dost rejoice to employ thy greatness in re lieving the distressed. Ah, make known how great is thy favor with G^d by obtaining for me a divine light and a flame so powerful that it may change me from a sinner into a saint, and. detaching me from every earthly affection, may wholly inflame me with divine love. Do this, oh Lady, because thou canst do it; do this for the love of that God who has made thee so great, so powerful, and merciful. Thus I hope. Amen. DISCOURSE III. ON THE PRESENTATION OP MARY. The offering which Mary made of herself to. God toa prompt, without delay; entire, without reserve. THERE never has been, and there never will be, any offering of a pure creature greater and more perfect than that which Mary made to God, being yet only a child of three years, when 894 GLOEIE8 OF MARY. she presented herself in the temple to offer him, not spices, nor calves, nor talents of gold, but her whole self as a perfect holocaust, consecrating herself as a perpetual victim in his honor. Well did she understand the voice of God, which even then called her to dedicate herself wholly to his love, with these words: Arise, make haste, my love, and come: "Surge, propera, arnica mea, et veni."* And therefore her Lord would have her from thenceforth forget her country, her parents, and every thing, to attend to nothing but to love arid please him: "Hearken, oh daughter, and see and incline thy ear; and for get thy people and thy father s house."f And she at once obeyed promptly the divine voice. Let us consider, then, how acceptable to God was this offering which Mary made of herself, as she presented herself promptly and entirely to him; promptly without delay; entirely with out reserve; these are the two points. First Point. Mary offered herself to God promptly. From the first moment when this heavenly infant was sanctified in the womb of her mother (which was at the first moment of her immaculate conception), she received the perfect use of reason, that she might from thenceforth begin to merit, as the Doctors uni versally agree; and one of them, Father Suarez, says, that as the most perfect mode by which * Cant, it, 10. t Audi, fllia, et vide, et inclina aurem tuam; et obliviscere pop* km tuum, et domum patris tui. Psal. xliv. GLORIES OP MARY. God sanctifies a soul is its sanctification by its own merits, as St. Thomas teaches,* so it is to be believed that the blessed Virgin has been thus sanctified. f And if this privilege was granted to the angels and to Adam, as the an gelic Doctor says,! much more should we believe that it was granted to the divine mother, on whom we cannot doubt that God, having deigned to make her his mother, conferred greater gifts than on all other creatures, as the same Doctor teaches. From her he received his human nature, hence before all others she must have obtained from Christ the fulness of grace ; for, being mother, as Father Suarez says, she has a certain peculiar right to all the gifts of her Son. J And as, by the hypostatic union, Jesus must of right have the fulness of all graces; thus by the divine maternity, it was meet that Jesus should confer on Mary, as a natural debt, greater graces than those bestowed on all the other saints and angels. Thus, from the beginning of her life, Mary knew God, and knew him so well, that no tongue, as the angel declared to St. Bridget, shall suffice to tell how the intellect of the holy Vir gin clearly saw God in the first moment she knew him.^f And even in that first moment of t Sanctificari per propium actum est perfectior modus. Ergo ere- dendum est hoc modo fuisse sanctificatam Virginem. To. 2, in 3 p. D. 4, 5, 8. | Ex ea accepit humanam Naturam, et ideo prae caeteris majorem deouit a Christo gratiae plenitudinem obtinere. I Unde fit ut smgulare jus habeat ad dona filii sui. T. 2, in 3, p. D. 1,5,2, \ germ. 396 GLORIES OF MARY. light by which she was illuminated, she offered herself wholly to her Lord, dedicating herself entirely to his love and glory, as the angel continued to say to St. Bridget: "At once our queen resolved to sacrifice her will to God, with all her love, for the whole time of her life; and no one can understand how completely her will Bubmitted itself then to embrace all things pleasing to him."* Yet, when the immaculate infant understood afterwards that her holy parents, Joachim and Anna, had promised to God, even by a vow, M various authors relate, that if he should grant them a child, it should be consecrated to his service in the temple; for it was an ancient custom of the Jews to place their children in cells which were near the temple, that there they might be properly educated, as we learn from Baronius, Nicephorus, Cedrenus, and Suar- ez, as also from Josephus, the Jewish historian, St. John Damascene, St. Gregory of Nicomedia, St. Anselm,f and St. Ambrose. J As it is also clearly seen in Macchabees, where, speaking of Heliodorus, who wished to enter the temple by force in order to take from it the treasures de posited there, it is said: "Because the place was like to come into contempt .... the virgins that were shut up hastened to Onias." When Mary knew of this vow, as I have before said, she wished solemnly to offer and conseciate her- Serm. t De Form, et Mor. B. M. % De Vir. 9 Pro eo quod in contemptum locus esset venturus. Virgin** quee concluese erant, procurrebant ad Oniam. GLOKIES OF MABY. elf to God, by presenting herself in the temple, as Germanus asserts, and also St. Epiphanius, who says, that when she was hardly three years old she was presented in the temple,* at an age when children have the greatest desire for the assistance of their parents, and need it the most. She was even the first to entreat her parents earnestly that they would take her to the temple, to fulfil their promise; and her holy mother, Anna, as St. Gregory of Nyssa says, did not delay to bring her there, and offer her to God.f And behold, Joachim and Anna, generously sacrificing to God what was dearest to them on earth, set out from Nazareth, carrying by turns, in their arms, their beloved little daughter, who could not \*.ilk so great a distance as was that from Nazareth to Jerusalem, a journey, as sev eral authors assert, of eighty miles. They thus went on their way, accompanied by only a few of their relations, but by hosts of angels, as St. George of Nicomedia asserts,J who attended and ministered to the immaculate Virgin, as she went to dedicate herself to the Divine Majesty. How beautiful are thy steps, oh prince s daughter! " Quam pulchri sunt gressus tui, filia principis!" Oh, how beautiful, how pleasing to God, as the angels sung, are thy steps, as thou goest to offer thyself to him, oh * Tertio anno oblata est in templo. Serm. de Laud. Virg. t Anna hand cunctata est earn at templum addncere, ac Deo of feree. Or. de Nat. Chr. J De Oblat. Deip. Cant. vii. 308 LORIEg OF MABT. great and chosen daughter of our common Lord! God himself on that day, says Bernardino de Bustis, celebrated a great feast with the whole celestial court, when he beheld his spouse con- ducted to the temple.* For he never saw ^a creature more holy and more beloved offering herself to him.f Go, then, said St. Germanus, Archbishop of Constantinople, go, oh queen of the world, oh mother of God, go joyfully to the house of the Lord, to wait for the coming of the Holy Spirit that will make thee mother of the eternal Wo rid. When the holy company had arrived at the temple, the eager child turned to her parents, kneeling kissed their hands, and asked for their benediction; and then, without turning back, she ascended the fifteen steps of the temple, as Ariaa Montanus relates upon the authority of Joseph- us, the Jewish historian, and presented herself to the priest, who, according to St. Germanus, was Zachary; then, taking leave of the world, and renouncing all the goods which it promises to its followers, she offered and consecrated herself to her Creator. At the time of the deluge, the raven which was sent by Noe from the ark remained to feed * Mdgnam quoqne festlvitatem fecit Deus cum angelis in deduo tione suse sponsae ad templnm. Marial. p. 4, Serm. t Quia nullus unquam Deo gratior, usque ad illud tempns a* endit. Loc. cit. $ Abi ergo, oh Domina Mater Dei, In atria Domini, exultans et ex pectans Sancti Spirits adventum et unigeniti Filii conceptionwn D0 Oblat Virg. GLOKIE8 OF MARY. upon the bodies of the dead, but the dove with* out stopping to rest her foot, returned quickly to the ark: She returned to him into the ark: "Reversa est ad eum in arcam."* Many who are sent by God into this world, unhappily stop to feed on earthly things. Not so Mary, our celestial dove; she knew that God should be our only good, our only hope, our only love; sh^ knew that the world is full of dangers, and that he who the soonest leaves it, is freest from its snares; therefore she sought promptly to flee from it in her tenderest years, and seclude herself in the sacred retirement of the temple, where she could better hear the voice of God, and bet ter honor and love him. And thus the holy Virgin, from the beginning of her life, rendered herself dear and acceptable to her Lord, as the holy Church makes her say: Rejoice with me, all ye who love the Lord, for when I was little I pleased the Most High."t For this reason she was compared to the moon; for as the moon completes her course more quickly than the other planets, so Mary attained perfection soon er than all the saints, by giving herself promptly to God without delay; and entirely without re- ierve. And now let us pass to the second point, upon which we shall have much to say. Point Second. The enlightened infant well * Gen. viii. t Congratulaminl lulhi omni qul diligltis Domlnum, qula, cum Mem parvala, pkcai altLuimo. In 8, Hip. 1, Noct, In Fet. 400 GLORIES OP MARY. knew that God does not accept a divided heart, but wishes it entirely consecrated to his love, ac cording to the precept he has given: "Thou shalt love the Lord thy God with thy whole heart."* Hence, from the first moment of her existence, she began to love God with all her strength, and gave herself wholly to him. But her most holy soul awaited with earnest desire the time when she could in reality consecrate herself entirely, and with a public solemnity, to God. Let us consider, then, with how great a fervor the lov ing Virgin, seeing herself actually inclosed in that holy place, first prostrated herself to kiss that ground as the house of the Lord, then ador ed his infinite majesty, and thanked him for the favor she had received of being brought so early to inhabit his house. Then she offered herself entirely to God; entirely, without reserving any thing. She offered to him all her powers and all her senses, her whole mind and her whole heart, her whole soul and her whole body, for it was then, as we are told, that to please God, she made the vow of virginity. A vow, according to Rupert the Abbot, that Mary was the first to make; "Votum virginitatis prima emisit."f And she offered herself without limitation of time, as Bernardine de Bustis asserts: Mary offered and dedicated herself to the perpetual service of God. J Since she had then the intention of dedi- * Diliges Bominum Deum tuum ex toto corde tuo. t Lib. 1, de Inst. Virg. i Maria seipsam pcrpetuis Dei obsequiis obtulit et dedicavit. Mae j>. 4, Serm. LORIES OF MARY 401 eating her whole life to the service of his Divine Majesty in the temple, if it should so please God; and of never quitting that sacred place, Oh, with what affection must she have exclaim ed: My beloved to me, and I to him: "Dilectus metis mihi, et ego illi."* I for him, as Cardinal Hugo remarks, will wholly live and will wholly die: "Ego illi tota vivam, et tota moriar." My Lord and my God, she said, I have come hither only to please thee, and to give thee all the hon or I can; here Lwill live wholly for thee and die for thee, if it so please thee; accept the sacrifice which this thy poor servant makes to thee, and help me to be faithful to thee. And here let us consider how holy was the life that Mary led in the temple, where, like the rising morn, "Quasi aurora consurgens," increas ing always in perfection, as the dawn increases in light; who can describe how, from day to day, in her more brightly shone her virtues; char ity, modesty, humility, silence, mortification, meekness? This fair olive-tree, planted in the house of God, as St. John Damascene says, un der the inspiration of the Holy Spirit, became the habitation of all the virtues.f The same saint says in another place: The counte nance of the Virgin was modest, her mind hum ble, her words kind, proceeding from a recollect ed heart. J And he elsewhere asserts: The Vir- * Cant. t Ad templum adducitnr, ac deinde in domo Dei plantata, atqtw per spiritum saginata, instar olivai f rugif erae virtntum omnium flom- kilium efficitur. L. 4, de Fid. { Or. 2, de Nat. Vifr 402 GLORIES OF MAKT. gin withdrew her thoughts from all earthly things, embracing all the virtues. Thus, then, by the practice of perfection, she made so great progress in a short time, as to merit being made a temple worthy of God.* St. Anselm, also, speaking of the life of the holy Virgin in the temple, says: Mary was do cile, spoke little, was always composed, never laughed, was never distracted. She persevered in prayer, in the reading of the Holy Scripture, in fasting, and all virtuous works.f St. Jerome goes more into detail, and tells us how Mary s life was ordered: From early in the morning till nine o clock she remained in prayer; from nine to three she was engaged in labor; at three she resumed her prayers, until the angel, as usuffl, brought her food. She was the most constant in vigils, the most exact in obedience to the divine law, the most profound in humility, and the most perfect in every virtue. No one ever saw her angry; all her words were so full of sweet ness, that when she spoke it always appeared that God was with her.J The divine mother herself revealed to St. Elizabeth, a Benedictine nun, in the convent of Sconaugia, as we read in St. Bonaventure, that when she was left in the temple by her parents, she resolved on having God alone for * De Fid. Ort. t De Form, et Mor. * De ilia appres. 1 ist. della vita di Maria del P. Giu*. de Gesu to Maria. Cann. Scalzo. |VitaChriiti.c.3. GLORIES OF MARY. father, and often thought what she could do to please him.* She determined, moreover, to con secrate to him her virginity, and to possess nothing in the world, giving her entire will to God.f She also told her that above all the di vine precepts to be observed, she placed before her eyes the precept, "Thou shalt love the Lord thy God,"! and that she went in the middle of the night to pray the Lord before the altar of the temple, that he would grant her the grace to observe the commandments, and to see the mother of the Redeemer born while she lived, praying him that he would preserve her eyes to see her, her tongue to praise her, her hands and feet to serve her, and her knees to adore in her arms, his divine Son. St. Elizabeth, on hear ing this, said to her: "But, my Lady, were you not full of grace and virtue?" and Mary answer ed her: "Know that I esteemed myself the most vile, and unworthy of divine grace; therefore I prayed thus for grace and virtues." And, final ly, that she might persuade us of the absolute necessity we are all under, of asking from God the graces that we need, she added: "Do you think that I obtained grace and virtue without effort? Know that I received no grace from * Cum pater men? et mater mea dimiserunt me in templo, statui In corde meo habere Deum in patrem, et ssepe cogitabam quid pos- Bern facere illi gratum. t Statui eervare virginitatem; nihil nnquam possidere in mundo; et omnem voluntatem meam Deo commisi. $ Diligee Dominum Deum tuum. 404 GLORIES OF MARY. God without great effort, constant prayer, ai> dent desire, and many tears and penances." But above all, we should consider the rev* lations made to St. Bridget, of the virtues and exercises practised by the blessed Virgin in her childhood, in these words: "Even from an in fant Mary was filled with the Holy Spirit, and as she increased in age, she increased also in grace. Even from that time she resolved to love God with all her heart, so that he should never be offended by her actions or her words, and for this reason all the goods of earth were despised by her. She gave all she could to the poor. In her food she was so temperate that she only took what was absolutely necessary to support life. Discovering then from the sacred Scriptures, that this God was to be born from a virgin to redeem the world, her spirit was so kindled with divine love that she desired and thought only of God; and taking pleasure only in God, shunned the conversation even of her parents, that they might not hinder her from thinking on God. And more than all did she desire that the coming of the Messiah might be in her day, that she might be the servant to that happy Virgin Avho merited to be his mother. Thus the revelation made to St. Bridget.* Ah, for love of this exalted child the Redeem er hastened his coming into the world, for whilst she through her humility did not esteem herself worthy of being the servant of the divine moth* *L,2.et. l,3.c.a GLORIES OP MARY. er, she was herself chosen for this mother, and by the odor of her virtues and her powerful prayers, she drew into her virginal womb the divine Son. Hence was Mary called the turtle by her divine spouse: The voice of the turtle is heard in our land: "Vox turturis audita est in terra nostra."* Not only because she, like the turtle, always loved solitude, living in this world as in a desert, but also because, like the turtle who makes the fields mournful with its sad note x Mary was always mourning in the temple over the miseries of the lost world, and asking from God, the Redeemer of the world. Oh, with how much greater affection and fervor than the prophets did she repeat to God in the temple their supplications and sighs, that he might send the Redeemer; "Send forth, oh Lord, the Lamb, the ruler of the earth. "f "Drop down dew, ye heavens, from above, and let the clouds rain the just." J "Oh, that thou wouldst rend the hea vens and wouldst come down." In a word, it was an object of delight to God to see this young Virgin always ascending to a higher perfection, like a pillar of smoke, rich in the odors of all virtues, as the Holy Spirit ex actly describes her in the sacred Canticles: "Who is she that goeth up by the desert, as a pillar of smoke of aromatical spices, of myrrh, * Vox turturis audita est in terra nostra. Cant. t Emitte agnum, Domine, dominatorem terrse. Isa. xvi. $ Rorate coeli desuper, et nubes pluant justum. Id. xlr. Utinam dirumperes ccelos, et deacenderes. Ixiv. 406 GLORIES OF MARY. and frankincense, and of all the powders of tbt perfumer ?" * This holy child, says Sophronius, was in truth the garden of delights of the Lord, for he found there flowers of every kind, and all the odors of the virtues.f This St. John Chrysostom affirms, that God chose Mary for his mother on earth, because he found not on the earth a more perfect and more holy Virgin than Mary, neither a place more worthy for him to dwell in than her sacred womb;| as St. Ber nard also says: On the earth there was no more worthy place than the womb of the Virgin. St. Antoninus asserts that the blessed Virgin, in order to be elected and predestined to the dignity of mother of God, must have possessed a perfection so great and consummate, that it should surpass the perfection of all other creatures.|| As then the holy young child Mary, present ed and offered herself in the temple promptly and entirely, so let us, at this day, without de lay and without reserve, present ourselves to Mary, and entreat her to offer us to God, who will not refuse us when he sees us offered by the hand of her who was the living temple of the Holy Spirit, the delight of her Lord, and * Qnse est ista quae ascendit per desertum eicnt virgnla fumi ex aromatibue myrrhae. et thuris et universi pulveris pigmentarii. Cant, iii. t Vere virgo erat hortus deliciarnm In quo consita eunt univewt florum genera, et odoramenta virtutum. Senn. de Ass. Canis. de B. V. c. 13. | Nee in terris locus dignior utero virginalL I Ultima gratia perfections est prseparatio ad Filium Dei oonefr pieadum. P. 4, tit. GLORIES OF MAKY. the chosen mother of the Eternal Word. And let us place a great hope in this exalted and most gracious Lady, who rewards with so much love the devotions that are offered to her by her servants, as may be seen by the following example. EXAMPLE. We read in the life of Sister Domenica of Para dise, written by Father Ignatius of Niente, a Dominican, that in a village called Paradise, near Florence, this little girl was born of poor par ents. From her infancy she practised devotion to the divine mother. She fasted every day of the week in her honor, and on Saturday she dis tributed to the poor the food of which she had deprived herself; and every Saturday she went into the garden, or into the neighboring fields, and there gathered all the flowers she could find, and placed them before a statue of the holy Vir gin with the infant Jesus in her arms, which she had in her house. But let us see now with what favors our most grateful Lady compensated this her servant, for the homage she paid her. As she stood one Sunday at the window, when she was about ten years of age, she saw in the street a woman with a beautiful countenance, accom panied by a little child, and they both extended their hands as if to ask alms. She went for some bread, and, behold, before she could open the door, they stood beside her, and she saw woundi on the hands, feet, and breast of the child. 408 GLORIES OF MARY. Then she said to the woman: Who has wounded this child?" "It was love," answered the moth- er. Domenica, charmed by his beauty and mod* esty, asked him if his wounds pained him; but he only answered with a smile. As they wer standing near the images of Jesus and of Mary, the mother said to Domenica: "Tell me, little girl, what makes you crown these images with flowers?" She answered: "The love I have for Jesus and Mary makes me do it." "And how much do you love them?" "I love them as much as I can." "And how much can you love them?" "As much as they will help me." "Continue, then," said the mother, "continue to love them, for they will richly return your love in paradise." Then the little girl perceived a celestial odor coming forth from those wounds, and she asked the mother with what ointment she had anoint ed them, and if that ointment could be pur chased? "It is purchased," answered she, "with faith and works." Domenica then offered them the bread. The mother said: "The food of this my Son is love; tell him that you love Jesus and he will be satisfied." The child at mention of this word love, began to show great signs of joy, and turning to the little girl, he asked her how much she loved Jesus. She answered that she loved him so much, that day and night she was always thinking of him, and desired nothing else but to please him as much as she could. "Well," answered he, "love him; and love will teach you GLOEIES OF MABY. what you must do to satisfy him.* The odor then increasing which came from those wounds, Domenica exclaimed: "Oh God, this odor makes me die of love; if the odor of a child is so sweet t what must be the odor of paradise?" But be hold the scene was changed; the mother appear ed robed as a queen, and surrounded with light, and the child resplendent as a sun of beauty. He took those flowers and strewed them on her head. She at once saw that these persons were Jesus arid Mary, and prostrated herself in ador ation before them. And thus ended the vision. Domenica afterwards took the Dominican hab it, and died in the year 1553, with the reputa tion of a saint. PRAYER. Oh beloved of God! most amiable child Mary! oh, that like thee, who didst present thyself in the temple, and at once and wholly didst con secrate thyself the glory and love of thy God, I might offer to thee to-day the first years of my life, and dedicate myself entirely to thy service, oh my most holy and sweet Lady! But it is now too late, for, unhappily, I have lost so many years in serving the world and my capri ces, as it were entirely forgetful of thee and of God. Alas for the time in which I did not love thee!* But it is better to commence late than at all. Behold, oh Mary, to-day I present my self to thee, and offer myself entirely to thy * V tempori ffli, In quo non amavi t*. 410 GLORIES OF MARY. service, for the longer or shorter tim that re* mains for me to live on the earth; and with thea I renounce all creatures, and dedicate myself en tirely to the love of my Creator. I consecrata to thee, then, oh queen, my mind, that I may al ways think of the love that thou dost merit, my tongue to praise thee, and my heart to love thee. Accept, oh most holy Virgin, the offering which the most miserable sinner presents to thee; ac cept it, I pray thee, for the sake of that conso lation which filled thy heart when in the temple thou gavest thyself to God. And if late I be gin to serve thee, it is right that I should make good the time lost by redoubling my devotion and my love. Aid my weakness, oh mother of mercy, with thy powerful intercession, and obtain for me perseverance and strength to be faithful to thee until death; that always serv ing thee in this life, I may come to praise thee eternally in paradise. DISCOURSE IV. ON THE ANNUNCIATION OP MARY. Mary could not humble herself more than she did in th6 incarnation of the Word. On the other hand, God could not exalt Tier more than he has exalted her. "WHOSOEVER shall exalt himself shall be hum. bled, and he that shall humble himself shall be GLORIES OF MAKY. exalted."* These are the words of our Lord, and cannot fail. Therefore, God having deter mined to make himself man, in order to redeem lost man, and thus manifest to the world his in finite goodness, being about to choose on earth his mother, sought among women the holiest and most humble. Among them all he saw one, the youthful virgin Mary, who, as she was the most perfect in all virtues, so was she the most simple; and humble as a dove in her own es teem. "There are young maidens without num ber; one is my dove, my perfect one." f Let this one,then, said God, be my chosen mother. Let us then see how humble Mary was, and how God exalted her. Mary could not humble her self more than she did in the incarnation of the Word; this will be the first point. That God could not exalt Mary more than he exalted her. will be the second. First Point. Our Lord in the holy Canticles, speaking precisely of the humility of this most humble Virgin, said : " While the King was at his repose, my spikenard sent forth the odor thereof. ^ St. Antoninus, commenting on these words, says that the spikenard, inasmuch as it is a small and lowly plant, was a type of the humility of Mary, whose odor ascended to hea* ven, and drew, even from the bosom of the eter- * Qui autem se exaltaverit, humiliabltur; et qui se humill averit, exaitabitur. Matt, xxiii. t Adolescentularum non est numsrus. Una est columba mea. pei* fecta mea. Cant. $ Dam esset Her. in accubita suo, nardus mea dedit odoreia i BMfcltt 412 GLORIES OF MARY. nal Father, into her virginal womb the divine Word. The spikenard is a small herb, and sig nifies the blessed Virgin, who exhaled the odor of humility; which odor ascended even to hea ven, and in heaven as it were awakened him who was in his repose, and brought him to rest in her womb.* Thus the Lord, drawn by the odor of this humble Virgin, chose her for his mother, when he wished to become man to re deem the world. But he, for the greater glory and merit of this his mother, would not make himself her Son without first obtaining her con sent. He would not take flesh from her with out her consent.f Therefore, when the humble young Virgin was in her poor dwelling, sighing and praying to God more earnestly than ever that he would send the Redeemer, as was reveal ed to St. Elizabeth, a Benedictine nun, behold the Archangel Gabriel came, bearing the great embassy. He enters and salutes her, saying: "Hail, full of grace, the Lord is with thee; blessed art thou among women. "J Hail, oh Virgin, full of grace, for thou wast always rich in grace, above all the other saints. The Lord is with thee because thou art so humble. Thou art blessed among women, for all others have incurred the curse of original sin; but thou, be- * Nardus est herba parva, et significat B. Virginem, qme dedit humilitatis odorera; qui odor usque ad coelum ascendit, et in coelo accumbentem fecit quasi evigilare, et in utero suo quiescere. P. 4, tit. t Noluit camera sumere ez ipsa, non dante ipsa. In Cant. $ Ave gratia plena; Dominus tecum; benedicta tu in mulieribua, Lue.i.28. GLORIES OF MARY. cause thou art to be the mother of the Blessed One, hast been and wilt always be blessed, and free from every stain. But what does the humble Mary answer to this salutation so full of praises ? She answered nothing, but she was disturbed thinking on such a salutation: "And when she had heard, she was troubled at his saying, and thought with herself what manner of salutation this should be."* And why was she disturbed? through fear of illusion, or through modesty at the sight of a man, as some suppose, remembering that the angel appeared to her in human form ? No, the text is plain; she was troubled at his saying, "turbata est in serraone ejus," as Eusebius Emissenus remarks: Not by his appearance, but by his speech: Non in vultu, sed in sermone ejus." Such a disturbance was then wholly owing to her humility at hearing those praises, so far beyond her humble esteem of herself. Hence the more she is exalted by the angel, the more she humbles herself, and the more she con siders her nothingness. St. Bernardine remarks: If the angel had said that she was the greatest sinner in the world, Mary would not have been thus surprised; but in hearing those exalted praises she was greatly disturbed.f She was troubled because, being so full of humility, she * Quae cum andisset, turbata est in sermone ejus, et cogitabat qualis esset ista salutatio. t Si dixisset, oil Maria, tu es major ribalda quss est in mundo, non ita admirata fuisset; unde torbata fuit da tantis laudibus. Serm. 96, de Am. Inc. p. 3. 414 GLORIES OF MARY. abhorred every praise, and desired that none but her Creator, the giver of every good, should be praised and blessed. Mary said exactly this to St. Bridget, speaking of the time when she be came mother of God. "I disliked my own praise, and only wished to hear that of the giver and Creator." But I would remark, that the blessed Virgin had already well learned from the Holy Script ures that the time foretold by the prophets for the coming of the Messiah had arrived; that the weeks of Daniel were now completed; that al ready, according to the. prophecy of Jacob, the sceptre of Judah had passed into the hands of Herod, a strange king, and she well knew that a virgin was to be the mother of the Messiah; and ehe hears those praises offered by the angel to herself, which seemed to belong only to the mother of God; did it then come into her mind that perhaps she herself might be that chosen mother of God ? No, her profound humility did not permit this thought. These praises had no other effect than to cause her great fear; so that, as St. Peter Chrysologus remarks: As Christ wished to be consoled by an angel, so must the Virgin be encouraged by an angel.f As the Saviour willed to be comforted by an an gel, so it was necessary that St. Gabriel, seeing Mary so full of fear at that salutation, should * Nolui laudem meam, sed solius Datoris et Creatoris. t Sicat Christns per angelum voluit confortari, ita per angelum de bait Virgo aniinari. GLORIES OF MARY. encourage her, saying: "Fear not, Mary, for thou hast found grace with God."* Do not fear, oh Mary, nor be surprised by the great titles by which I have saluted thee, for if thou art so little and humble in thine own eyes, God, who exalts the humble, has made thee worthy to find the grace lost by man; and therefore has he preserved thee from the common stain of all the children of Adam; therefore, even from the moment of thy conception he has adorned thee with a greater grace than that of all the saints; and therefore, finally, he now exalts thee to be his mother: "Behold, thou shalt conceive and ghalt bring forth a son, and thou shalt call his name Jesus." f Now why this delay? The angel, oh Lady, awaits thy answer, as St. Bernard says: We rather await it who are condemned to death. J Behold, oh our mother, continues St. Bernard, to thee is now offered the price of our salvation, which will be the divine Word in thee made man; if thou wilt accept him for a son, we shall be immediately delivered from death; be hold the price of our salvation is offered to thee; immediately we are liberated if thou dost con cent^ Thy Lord himself, as he is greatly en amored of thy beauty, so much the more desires * We tlmeas, Maria, invenisti gratiam apnd Denm. Luc. t Ecce concipies, et paries fiflum, et vocabis nomen ejus Jesnm. Luc. $ Expectat angelns responsum, expectamus et nos, oh Domina, vcrbum miserationis, quos miserabiliter premit sententia damna- tioniB. Horn. Miss. Ecce offertur tibi pretium salutis nostrse; statim librabi mur, tA itis. Loc. cit. 416 GLORIES OF MARY. thy consent, on which he has made the salvation of the world depend.* Answer quickly, oh Lady, adds St. Augustine, delay no longer the salvation of the world, which now depends on thy consent. But, behold, Mary already answers ; she an- Bwers the angel, and says : Behold the hand maid of the Lord, be it done unto me according to thy word." J Oh, what more beautiful, more humble, and more prudent answer could all the wisdom of men and of angels united have in vented, if they had thought of it for millions of years ! Oh powerful answer, which gave joy in heaven, and poured upon the earth a vast flood of graces and blessings ! Answer, that hardly came forth from the humble heart of Mary before it drew from the bosom of the eternal Father, the only begotten Son, to be come man in her most pure womb! yes, for hardly had she uttered these words: Behold the handmaid of the Lord; be it done to me accord ing to thy word; when immediately the Word was made flesh : "Verbuin caro f actum est;" the Son of God became also the Son of Mary. Oh powerful Fiat! exclaims St. Thomas of Villa- nova; oh efficacious Fiat! oh Fiat to be reverenc- * Ipse quoque Dominus, quantum concupivit decorem tuum, tan- turn desiderat et responsionis assensum, in qua nimirum proposuit alvare muDdum. Horn. Miss. t Responde jam Virgo sacra, vitam quid tricas mundo? Serm. 21, de Temp. $ Ecce aneilla DonJni, flat mini secundum verbum tuum. Loo. GLOKIES OF MARY. ed above every fiat!* for by another fiat God created the light, the heaven, and the earth ; but by this fiat of Mary, says the saint, God be came man like us. But let us not wander from our point, let us consider the great humility of the Virgin in this answer. She was indeed well enlightened to un derstand how great was the dignity of the moth er of God. She already had been assured by the angel that she was this happy mother chos en by the Lord. But with all this she is not at all raised in her own esteem, stops not at all to enjoy her exaltation, but considering on one side her own nothingness, and on the other the infinite majesty of her God, who chose her for his mother, she knows how unworthy she is of such an honor, but would by no means oppose herself to his will. Hence, when her consent was asked, what does she do? what does she say? Wholly annihilated as to self; all inflamed, on the other hand, with the desire of uniting her- eelf thus more closely to God, by entirely aban doning herself to the divine will: Behold, she answers, behold the handmaid of the Lord: 4 *Ecce ancilla Domini." Behold the slave of the Lord: obliged to do whatever her Lord com mands. And she intended to say: If the Lord chooses me for his mother, who have nothing of my own; if all that I have is his gift, who could think that he selects me for any merit of my 5 O Flat potenel O Fiat efficaxl O Fiat super omni fiat veneran- dam! Cone. 3, de Ana. 418 GLOEIES OF MARY. own? Behold the handmaid of the Lord. What merit can a slave have, to be made the mother of her Lord? Behold the handmaid of the Lord. Let the goodness of God alone be praised, and not the slave ; since it is wholly his goodness which has led him to place his eye on a creature so lowly as I, and make her so great. Oh humility, exclaims here Guerric the Abbot; small in its own eyes, great in the eyes of God! Insufficient to itself, sufficient to him whom the whole world cannot contain!* But still more beautiful on this occasion is the excla mation of St. Bernard, which he makes in the fourth sermon on the Assumption of Mary, in which, admiring the humility of Mary, he says: Oh Lady, how have you been able to unite in your heart such an humble esteem of yourself with so much purity, so much innocence, and with such fulness of gracef as thou dost possess! And whence, oh blessed Virgin, did this humil ity, this so great humility, take such deep root in thee, when thou wast so honored and exalted by God? J Lucifer, seeing himself endowed with great beauty, aspired to exalt his throne above the stars, and make himself like to God. Now \vhat would not that proud spirit have * O humilitas, angusta elbl, ampla Divimtatit Insuffidens sIW, ufficiens ei quern non capit orbis! t Quanta humilitatis virtus, cum tanta puritate, cum fnnoccntla tanta, imo cum tanta gratia plenitudine? $ Unde tibl humilitas, et tanta humiHtas O Beata? Supr astra Dei exaltabo eolium meum, et similis ero altissimo, Im. aciv. GLORIES OF MARY. said and attempted if lie had seen himself adorn ed with the privileges of Mary? Not so the humble Mary; the more she saw herself exalted, the more she humbled herself. Ah Lady, for this beautiful humility, concludes St. Bernard, thou hast indeed merited to be regarded by God with peculiar love, to charm thy King with thy beauty; to draw him with the sweet odor of thy humility, from his repose in the bosom of God, into thy most pure womb.* Hence St. Bernar- dine de Bustis says, that Mary merited more by that answer: "Behold the handmaid of the Lord," than all creatures could merit by their works. Thus, says St. Bernard, this innocent Virgin, although by her virginity she rendered herself dear to God, yet by humility afterwards render ed herself worthy, as much as a creature can ren der itself worthy, to be made the mother of her Creator. Although she pleased by her virgin ity, by her humility she conceived: "Etsi placuit ex virginitate, tamen ex humilitate concepit." J And St. Jerome confirms this by saying, that God chose her for his own mother more for her humility, than for all her other sublime virtues. Mary herself expressed this to St. Bridget, by * DIgna plane qnam resplceret Domlnus, cu jus decorem concnpis- eret Rex, cujus odore suaviasimo ab seterno illo Paterni sinus attra- heretur accubitu. t Beata Virgo plus meruit, dicendo humiliter: Ecce ancilla Dora* Ini, quam eimul mereri possent omnes purse creaturse. $ Horn. Miss. Maluit Deus de Virgine Incarnari propter humilltatem, 00*01 ptopter aliam quamcumque virtuteiu. 420 GLORIES OF MARY. saying to her: How much did I merit such a grace to be made the mother of my Lord, if not becausa I knew my nothingness, and humiliated myself?* And this she declared before in her Canticle, so fall of the deepest humility, when she said: "Be cause he hath regarded the humility of his hand maid . He that is mighty hath done great things to me."f Upon which words St. Law rence Justinian remarks, that the blessed Virgin does not say, he regarded my virginity, my inno cence, but only my humility. J And by this hu mility, as St. Francis de Sales remarks, Mary did not intend to praise the virtue of her humility, but wished to proclaim that God had regarded her nothingness, humility, that is, nothingness: "Humilitatem, id est niliilitatem," and through his pure goodness had willed thus to exalt her. In a word, St. Augustine says that the hu mility of Mary was like a ladder, by which our Lord deigned to descend upon earth to become man in her womb. And St. Antoninus confirms this by saying that the humility of the Virgin was her most perfect and the next preparation to become the mother of God. J And by this ia * TTnde promerni tantam gratlam, nisi quia cogitavi et scivi nihil a toe ease vel habere? t Qtda reepexit humilitatem ancillse suse fecit mihi majfna qui potens est. Luc . JNon ait, respexit virginitatem, inuocentiam; seu humilitatem tantum. Pacta est Mariae humilitas scala ccelestis, per quam Deus de. ecendit ad terras. Sup. Magn. \ Ultima gratia perfectionis est prseparatio ad Filiuin Dei cone** GLORIES OF MAKY. explained what Isaias predicted: "And there shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root.* The blessed Albertus Magnus remarks, that the divine flow er, namely, the only-begotten of God, according to Isaias, would come forth, not from the top or the trunk of the tree of Jesse, but from its root, which precisely denotes the humility of the mother, f And this is more clearly explained by the Abbot of Celles. Observe, says he, that not from the top, but from the root this flower is to spring up. | And therefore our Lord said to his beloved daughter; "Turn away thy eyes from me, for they have made me flee away." And from whence flee, unless from the bosom of the Father to the womb of Mary?] as St. Augustine says. Upon which the learned interpreter Fernan dez observes, that the most humble eyes of Mary, with which she always contemplated the divine greatness, never losing sight of her nothingness, did such violence to God herself that they drew him into her bosom.^f And by this we are to understand, says Francone the Abbot, why the piendum; quae prseparatio fuit per profundam humilitatem. p. 5, tit. * Egredietnr virga de radice Jesse, et flos de radice ejus ascendet. Jsa. t De radice ejus, hnmilitas cordis intelligitur. Nota, quod non ex snmmitate, sed de radice ascendet flos. Averte oculos tuoa, quia ipsi me avolare fecerunt. Cant. vi. 4, I) Unde avolare, nisi a sinu Patris in uterum matrisf T Ita illius oculi humillimi Deum tenuerunt, ut suavissima quadara violentia ipsummet Dei Patris Verbum in uterum suum Virgo afr ttraxerit. In c. 14, Gen. Beet. 422 GLORIES OF MARY. Holy Spirit so much praised the beauty of this his spouse for her eyes, which were like those of a dove: "How beautiful art thou, my love! how, beautiful art thou! thy eyes are like doves eyes;"* because Mary, looking on God with the eyes of a simple, humble dove, he was so mucli enamored of her beauty, that with the bands of love she made him a prisoner in her virginal womb; these are the words of the abbot: In what place on the earth could so be. iutiful a virgin be found, who could allure the King of heaven by her eyes, and by a holy violence lead him cap tive, bound in the chains of charity?f We will conclude this point by remarking that Mary, in the incarnation of the Word, as we have seen from the beginning, could not have humiliated herself more than she did. Let us now see how God could exalt her no higher than he did by making her his mother. Point Second. In order to comprehend, the greatness to which Mary was elevated, it would be necessary to comprehend the sublime majesty and grandeur of God. It is sufficient, then, only to say , that God made this Virgin his mother, to have it understood that God could not exalt her more than he did exalt her. Rightly did St. Arnold Carnotensis affirm, that God, by * Qnam pnlchra es, arnica mea, qnam pnlchra esi ocnll tui colnw- bnrnm. Cant. t Ubinam terrarum tarn speciosa Virgo inveniri posset, auee Regent ecelorum oculis caperet, et vinculia charitatie pia violentia captinuoi traheret. De Grat. Nov. Test. GLORIES OF MARY. making himself the Son of the Virgin, establish ed her in superior rank to all the saints and angels: " Maria constituta est , -super oranem Creaturam."* So that, next to God, she is in comparably higher than the celestial spirits, as St. Ephrem asserts: "Nullacomparatione caeteris superis est gloriosior."j- St. Andrew of Crete confirms this, saying: God excepted, she is the higest of all: "Excepto Deo, omnibus est al- tior." J And St. Anselm also says: Oh Lady, there is none equal to thee, because every other, is above or beneath thee; God alone is superior to thee, and all others are inferior. So great, in a word, says St. Bernardine, is the exaltation of this Virgin, that God alone is able to compre hend it. This removes the surprise expressed by some persons, remarks St. Thomas of Villanova, that the holy Evangelists, who have so fully recorded the praises of a Baptist and a Magdalene, have been so brief in their descriptions of the priv ileges of Mary ; for, says the saint, it was enough to say of her, that from her Jesus was born. T What more would you wish the Evangelists to Bay, continues the saint, of the grandeur of this Virgin ? let it be enough for you, that they at- * Tract, de L. V. t Or. de Laud. Deip. $ Or. de Dorm. Deip. Nihil tibi, Domina est sequalie; omne enim quod est, ant supra te est, aut infra; quod supra, solus Deus; quod infra, est omne quod Deus npn est. Pelb. Stellar. I Tanta est perfectio Virginia ut soli Deo cognoscenda reservatut, To. 2, Serm. gfttie fait de ea dicere; de qua natus est Jc 424 GLORIAS OF MARY. lest her to be the mother of God. Having re corded in these few words the greatest, and, in deed, the whole of her merits, it was not necessary for them to describe each separately.* And why not ? because, as St. Anselm answers: To say of Mary this alone, that she was the moth er of a God, transcends every glory that can be attributed to her, in thought or word, after God.f Peter of Celles adds, remarking on this same thought: By whatever name you may wish to call her, whether queen of heaven, ruler of the angels, or any other title of honor, you will never succeed in honoring her so much as by calling her only the mother of God.J The reason of this is evident, for as the an gelic Doctor teaches: The nearer a thing ap proaches its author, the greater the perfection it receives from him; therefore, Mary being the creature nearest to God, she has partaken more than all others of his grace, perfection, and greatness. To this Father Suarez traces the * Quid ultra requiris? Sufficlt tibi qnod mater Dei e?t. Ubi ergo totum erat, pars scribenda lion f uit. Couc. 2, de Nat. Virg. t Hoc solum de S. Virgine predicari, quod Dei mater sit, excedif omnem altitudinem, quse post Deuiu dici vel cogitari poteet. Exc. Virg. t Si cceli Reginam, pi angelorum Dominam, vel quodlibet aliud protuleris, non assurges ad hunc honorem, quo prsedicatur Dei geni- trix. L. de Pan. Quanto aliquid magis appropinquat principio in quolibet genere tanto magis participat effectum illius principii. Beata autem virgo Maria propinquissima Christo fuit secundum htimanitatem; quia ex ea accepit humanam naturam; et ideo praecseteris majorem debuit a Christo gratiie plenitudinem obtinere. OLOBIES OF MARY. cause why the dignity of mother of God is of an order superior to any other created dignity; because it appertains, in a certain manner, to the order of union with a divine person, with which union it is necessarily connected.* Hence St. Denis the Carthusian asserts, that after the hy- postatic union, there is none more intimate than the union of the mother of God with her Son.f This, as St. Thomas teaches, is the highest union that a pure creature can have with God.f And the blessed Albertus Magnus affirms, that to be mother of God is a dignity next to that of being God; therefore he says, that Mary could not be more united to God than she was, without becoming God.| St. Bernardine affirms, that in order to become mother of God, it was requisite that the holy Virgin should be exalted to a certain equality with the divine Persons, by a certain infinity of graces. T And as children are esteemed moral ly one with their parents, so that their posses- * Dignitas matrls est alteriorisordinis, pertinet enim quodammod* ad ordinem unionis hypostaticse ; ilium enim intrinsece respicit, et cum ilia necessariam conjunctionein babet. To. 2, in. 3, p. d. 2, s. 2. t Post hypostatlcam conjunctionem non eet alia tarn vicina, ut unio matris Dei cum filio KUO. L. 2, de Laud. $ Est suprema qusedam conjunctio cum persona infinita. Immediate post esse Deum, est esse matrem Dei. Super Miss. I Magis Deo conjungl, nisi fieret Deus, non potuit. ^ Quod fcemina conciperet et pareret Deum oportuit earn elevarf ad quamdam sequalitatem divinam, per quamdam infinitatem gratia* iwu. To. 1, Serm. 426 GLOKIES OP MARY. sions and honors are in common, therefore St. Peter Damian says, that if God dwells in creat ures in different modes, he dwelt in Mary in a singular mode of fitness, making himself one with her.* And he exclaims in these celebrat ed words: Here let every creature be silent and tremble, and scarcely dare to behold the immen sity of so great a dignity. God dwells in a virgin with whom he has the identity of one nature.f St. Thomas asserts, that Mary, being made mother of God, by reason of this close union with an infinite good, received a certain infinite dignity, which Father Suarez calls infinite of its kind. J The dignity of mother of God is the highest dignity which can be conferred on a pure creature. The angelic Doctor teaches, that the humanity of Jesus Christ, though it might have received greater habitual grace from God, yet, as to the union with a divine Person, could not receive greater perfection; so, on the other hand, the blessed Virgin could receive no great er dignity than to be the mother of God. For aa habitual grace (this is his reasoning) is a creat ed gift, we must acknowledge that its essence ia finite. The capacity of every creature is lim- * Quarto modo inest Dens creature, scilicet Marise Virgin!, per Identitatem, quia idem est quam ilia. Serin. 1, de Nat. Virg. t Hie taceat et contremiscat omnis creatura, et vix audeat aspicere tantae dignitatis immensitatem. Habitat Deus in Virgine, cam qu anius naturae habet identitatem. Loc. cit. Dignitas matris Dei suo genere est infinite. GLORIES OF MARY. itcd in measure, which however prevents not the divine power from being able to form another creature of greater capacity.* Though the di vine power may create something greater and better than the habitual grace of Christ, yet it could not destine it to any thing greater than was the personal union of the only begot* ten Son with the Father.f The blessed Virgin, because she is the mother of God, has a certain infinite dignity from the infinite good, which is God; and in this respect nothing greater can be created. J St. Thomas of Villanova says the same thing: Certainly there is something infinite in being the mother of the Infinite One. And St. Bernardino says, that the state to which God exalted Mary as his mother was the high- est, so that he could exalt her no higher. |) And this is confirmed by Albertus Magnus. The Lord conferred on the blessed Virgin the high- * Cnm enim gratia habitualis sit donum creatum, couflterl oportet quod habeat essent lam fin i tain. Est cujusiibet creature determinate eapacitatis mensura, qute tamen divinae potestati non pnejudicat, quin poesit aliam creaturam majoris capacitatis facere. Opusc. 2, Comp. Theol. t Virtus divina, licet possit facere aliquid majus et melius quam iit habitualis gratia Christi, non tamen posset facere quod ordinare- tur ad aliquid majus quam sit unio personalia ad filium unigenitom a patre. $ B. Virgo ex hoc quod est mater Dei, habet quamdam dignita tem infinitam, ex bono infinite quod est Deus. Et ex hac parte non potest fieri melius. TJtique habet quandam infinitatem ease matrern inflnltl. 3, de Nat. Mar. | Status maternitatis Dei erat snmmil status, ijttl pane <Laii posset. To. 3, Senn. 428 GLORIBS OF MAST. est gift which any pure creature was capable of receiving, namely, the maternity of God.* Therefore St. Bonaventure wrote that cele brated sentence, that God could make a greater world, a greater heaven, but could not exalt a creature to greater excellence than by making her his mother.f But better than all others has the divine mother herself described the height to which God has elevated her when she said: He that is mighty hath done great things to me: "Fecit mihi magna qui potens est." J And why has the holy Virgin never made known what were the great favors conferred upon her by God? St. Thomas of Villanova answers, that Mary did not explain them, because they were eo great that they could not be explained. St. Bernard therefore, with reason, says that God has created all the world for this Virgin, who was to be his mother: "Propter hanc totus mundus factus est."| And St. Bonaventure says that the preservation of the world is at the disposal of Mary.^f The saint in this place ad- * Domlnus B. Virgin! emnmnm donavlt, cujus capax fait pur* reatnra, scilicet Dei maternitatem. L. 1, de Laud. Virg. t Esse matrem Dei est gratia maxima purse creaturae conferibilis. Ipia est quam majorem facere non potest Deus, majus coelum, majorem quam matrem Dei facere non potest Spec. B. V. Lect. % Luc. Non explicat qusenam hsec magna fuerlnt, qula inexplicabllla. Cone. 3, de Nat. Virg. | Propter hanc totus mundus factus est. Serm. 7, in Salv. Reg. ^f Dispositione tua, Virgo sanctissima, perseverat mundus, quern et tu cum Deo ab initio f undasti. Pep. Lect. GLORIES OF MARY. heres to the words of Proverbs, applied by the Church to Mary: I was with him forming all things: "Cum eo erarn cuncta componens. " * St. Bernardine adds, that God, for love of Mary, did not destroy man after the sin of Adam.} 1 Hence the Church, with reason, sings of Mary: She has chosen the best part: "Optimam partem elegit." J For this virgin mother not only chose the best things, but she chose the best part of the best things; the Lord bestowing upon her, in the highest degree, as the blessed Albertus Magnus attests, all the graces, and the general and particular gifts conferred on all other creatures, wholly in consequence of the dignity granted her of becoming mother of God. Thus Mary was an infant, but of this state she had only the innocence, but not the defect of incapacity, for from the first moment of life she always had the perfect use of reason. She was a virgin, but without the reproach of sterility. She was a mother, but with the priv ilege of virginity. She was beautiful, even most beautiful, as Richard of St. Victor asserts, and also St. George of Nicomedia, and St. Dionysius the Areopagite, who, as many believe, once had the happiness of enjoying the sight of her beauty, * Prov. vili. t Propter singularissimam dilectionem ad hanc Virginem prser- vavit. To. 1, Serm. $ In Off . Ass. | Beatissima Virgo gratia fuit plena, quia omnes gratias generate! at specialet omnium creaturarum in eummo habuit. Bibl. Ma. in Luc. 480 GLORIES OP MARY. and said that if faith had not taught him that she was a creature, he should have adored her as God. And the Lord himself revealed to St. Bridget, that the beauty of his mother surpass ed the beauty of all men and angels, allowing the saint to hear him say to Mary: "Thy beauty exceeds that of all the angels, and of all creat ures."* She was most beautiful, I repeat, but without injury to those who looked upon her, for her beauty put to flight impure emotions, and Suggested even pure thoughts, as St. Ambrose attests: So great grace had she, that she not only pn served her own virginity, but also conferr ed a remarkable gift of purity on those who beheld her.f And St. Thomas confirms this: The grace of sanctification not only repressed in the Virgin illicit emotions, but also had efficacy for others; so that although she was beautiful in person, she never excited impure desires. J Therefore she was called myrrh, which prevents corruption: I yielded a sweet odor like the best myrrh: "Quasi mirrha electa dedi suavitatem odoris;" as the holy Church applies it. She was occupied in active life, but labor did not inter- * Omncs angelos et omnla qua creata sunt excessit pulchritudo tua. Bev. t Tanta erat sua gratia nt non solum in se virginitatem servaret, Bed etiam ei quos inviseret, integritatis donum insigne conferret. De InsU Virg. J Gratia sanctificationis non solnm repressit in Virgine motus illicitos, eed etiam in aliis efficaciam habuit; ita ut quamvis esset pulcnra corpore a nullo concupisceretur. In 3 Dist. disp. GLORIES OF MARY. rupt her union with God. In the contemplative life she was reco21ected in God, but without neglect of the temporal life, and of the char- ity due to the neighbor. Death came upon her, but without its suffering, and without the cor ruption of the body. To conclude then: this divine mother is infin itely inferior to God, but immensely superior to all creatures; and if it is impossible to find a Son more noble than Jesus, it is also impossible to find a mother more noble than Mary. This should cause the servants of such a queen not only to rejoice in her greatness, but also to in crease their confidence in her most powerful pro tection; for, being mother of God, says Father Suarez, she has a certain right to his gifts, to ob tain them for those for whom she prays.* St. Germanus, on the other hand, says that God cannot but hear the prayers of this mother, for he cannot but recognize her for his true and im maculate mother. Thus says the saint address ing the Virgin: But thou, who dost prevail with God by a maternal authority, even for those who grievously sin, thou dost obtain the great grace of reconciliation; for thou canst not but be graciously heard, as God in all things conforms to thy wishes as to those of a true and pure mother.f Therefore, oh mother of God, and our * Unde fit, nt eingulare jus habeat ad dona fllll sul. To. 2, m 8 p. d. 1, s. 2. t Tu autem qua materna in Deum auctoritate polles, etiam Hi qm saormiter peccant eximiam reconciliationis gratiam concilia*. Koo 432 GLORIES OF MARY. mother, in thee is not wanting the power to help us. The will, too, is not wanting. Nee facul- tas, nee voluntas illi deesse potest.* For thou knowest, I will say with thy servant the Abbot of Celles, that God has not created thee for him self alone, but has given thee to the angels for their restorer, to men for their deliverer, and to the demons for their conqueror, for by thy means we recover divine grace, and by thee the enemy is conquered and crushed. And if we wish to please the divine mother, let us often salute her by saying the "Hail Mary." One day Mary appeared to St. Matilda, and told her that no one could honor her better than by this salutation; and we shall certainly obtain through it, peculiar graces from this mother of mercy, as will be seen by the following ex ample. EXAMPLE. A well-known incident is related by Father Paul Segneri in his "Christian Instructed. ]; A Ro man youth, of evil habits and laden with sins, went to confession to Father Kiccolas ZuccLi. The confessor received him kindly, compassiona ted his misery, and told him that devotion to the blessed Lady would free him from bis accursed enim potes non exaudiri cum Deus tibi ut verae ac inteinerat matri BUJ6 in omnibus morem gerat. De Zona Virg. * Serm. de Ass. t Non tantum sibi te fecit, sod te angelis dedit in instaurationem, hominibus in reparationem, dtemonibus in hostemt nam per te Deus homini pacificatur, diabolus vincitur et conteritur. V. in Prol Cont Virg. * P. 3, Reg. GLORIES OF MARY. vices. He therefore imposed it upon him as a penance, that until the time of his next confession, every morning and evening, on rising and going to bed, he should recite a "Hail Mary" to the Virgin; making an offering to her of his eyes, hands, and his whole body, praying her to keep him as her own; and that he should kiss the ground three times. The young man practised this penance, and at first with very little improvement; but the father continued to exhort him never to give it up, encouraging him to trust in the patronage of Mary. In the mean time, the penitent left home with some other companions, and travelled over the world. Having returned to Home, he went again to seek his confessor, who to his great joy and surprise, found him entirely chang ed, and free from his former impurities. "My son," he said, "how have you obtained from God so happy a change?" "Father," answered the youth, "the blessed Virgin, for that little devo tion which you taught me, has obtained for me this grace." But the wonder did not cease here. The same confessor related this fact from the pulpit. An officer, who, for several years, had kept up an illicit intercourse with a certain woman, heard it, and proposed also himself to practise the same devotion, in order to free him self from that horrible tie which held him a slave of the devil (which intention is necessary for all such sinners, that the Virgin may aid them) : and he also quitted his bad practices and changed his life. 434 GLORIES OF MARY. But what followed? At the end of six months, foolishly and too confidently trusting in his strength, he wished, one day, to go and find that woman, to see if she had also changed her way of life. But on approaching the door of her house, where he was in manifest danger of falling again into sin, he felt himself thrust back by an invisible force, and soon found himself distant from the house the whole length of the street, and before his own door; he was then en lightened to see clearly that Mary had thus rescued him from his destruction. Thus we per ceive how solicitous is our good mother, not only to save us from sin, if we for that end commend ourselves to her, but also to protect us from the danger of falling into it again. PRAYER. Oh immaculate and holy Virgin loh creature the most humble and the greatest before God ! thou wast so small in thy own eyes, but so great in the eyes of thy Lord, that he exalted thee even to choose thee for his mother, and therefore to make thee queen of heaven and of earth. I then thank that God who hath so much exalted thee, and rejoice with thee in seeing thee BO closely united to God, that more is not per mitted to a pure creature. I am ashamed to appear before thee who art so humble, with so many graces; I, a miserable sinner, and so proud with so many Bins. But wretched as I am, I, GLORIES OF MARY. wish to salute thee: Hail Mary, full of grace: "Ave Maria, gratia plena." Tbou art already full of grace; obtain a share of it also for me. The Lord is with thee: "Dominus tecum." The Lord who hath ever been with thee even from the first moment of thy creation, is now more intimately with thee, by making himself thy Son. Blessed art thou among women: "Benedicta tu in naulieribus." Oh woman, blessed among all women, obtain for us also the divine benediction. Oh blessed plant which hath given to the world a fruit so noble and so holy: "Et benedictus fructus ventris tui." Holy Mary, mother of God: "Sancta Maria, mater Dei." Oh Mary, I confess that thou art the true mother of God, and for this truth I would give my life a thousand times. Pray for us sinners; "Ora pro nobis peccatoribus." But if thou art the mother of God, thou art also the mother of our salvation, and of us poor sinners; since it is to save sinners that God made him self man; and he has made thee his mother that thy prayers may have the power to save every sinner. Pray for us, oh Mary. Now and in the hour of our death: "Nunc et in hora mortis nostrae." Pray always; pray now, while we are in life, in the midst of so many temptatiens and so great danger of losing God; but still more, pray in the hour of our death, when we are on the point of leaving this world and being pre sented at the divine tribunal; that being saved by the merits of Jesus Christ, and by thy in 436 GLORIES OF MARY. tercession, we may one day come, without the danger of losing thee any more, to salute thee and praise thee, with thy Son, in heaven, for all eternity. Amen. DISCOURSE V. ON THE VISITATION OF MARY. i/tary is the tfeasurer of all the divine graces. Therefore to who desires graces should have recourse to Mary; and he wTio has recourse to Mary, should be secure of obtaining the graces he wishes. HAPPY is that house esteemed which is visited by some royal personage, both for the honor it receives from him, and the advantages it hopes for; but more happy should that soul be called which is visited by the queen of the world, most holy Mary, who cannot but fill with mercies and graces those blessed souls whom she deigns to visit with her favors. The house of Obededom was blessed when it was visited by the ark of the Lord: The Lord blessed his house: "Benedixit Dominus domui ejus."* But with how much greater blessings are those persons enriched who receive some loving visit from this living ark of God, as was the divine mother! Happy that house which the mother of God visits,f wrote Engelgrave. This was experienced by the * 1 Par. f Felix ilia domus quam mater Dei vlsitafc GLORIES OF MARY. house of the Baptist, wherein scarcely had Mary entered, when she filled all that family with celestial graces and benedictions; and for this reason, the present feast of the Visitation is commonly called the feast of our Lady of graces. We shall consider to-day, in the pres ent discourse, how the divine mother is the treasurer of all graces. We shall divide the discourse into two points. In the first, we shall prove that he who desires graces must have re course to Mary. In the second, that he who has recourse to Mary, should be certain of ob taining the graces that he desires. Point First. After the holy Virgin had heard from the archangel St. Gabriel, that her cousin Elizabeth had been six months pregnant, she was interiorly enlightened by the Holy Spirit to know that the Word which had taken human flesh and had already become her Son, wished to commence manifesting to the world the riches of his mercy, by the first graces that he desired to impart to all that family. There fore, without interposing any delay, as St. Luke relates: Rising up, Mary went into the moun tainous country in haste: "Exurgens abiit in mon- tana cum festinatione."* Rising then from the quiet of her contemplation, to which she was al ways devoted, and leaving her dear solitude, she immediately set out for the house of Elizabeth. And because holy charity suffers all things: "Charitas omnia suffert;" and can bear no delay, as St. Ambrose remarks, when treating of this 438 GLORIES OF MARY. gospel : The grace of the Holy Spirit knows no slow movements : "Nescit tarda molimina Spir- itus Sancti gratia :" therefore not heeding the fa tigue of the journey, the tender and delicate maid en quickly set forth on her way. Having arriv ed at that house, she saluted her cousin : "She entered into the house of Zachary, and saluted Elizabeth."* And as St. Ambrose remarks, Marj was the first to salute Elizabeth : "Prior saluta- vit." But the visit of the blessed Virgin was not like the visits of the worldly, which, for the most part, consist in ceremonies and false display ; the visit of Mary brought into that house an abundance of graces. For at her first entrance, and at that first salutation, Elizabeth was filled with the Holy Spirit, and John was delivered from guilt and sanctified, and therefore gave that sign of joy, exulting in the womb of his mother ; for he wished in this way to make known the grace received by means of the blessed Vir gin ; as Elizabeth herself declared : "As soon as the voice of thy salutation sounded in my ears, the infant in my womb leaped for joy." So, as Bernardine de Bustis observes, in virtue of the salutation of Mary, John received the grace of the Divine Spirit, who sanctified him : When the "blessed Virgin saluted Elizabeth, the voice of the salutation entering through her ears, descended to the child, by virtue of which salutation he re ceived the Holy Spirit. * Et intravit in domum Zachariee, et ealutavit Elisabeth, t Et facts, est vox salutationis tuae in auribus meis, exultavit in gaudio inf ami in utero meo. $ Com B. Virgo salutavit Elisabath, vox salutationis per aures ejoi GLORIES OF MARY. Now if these first-fruits of the redemption all passed through Mary, and she was the channel by means of which grace was communicated to the Baptist, the Holy Spirit to Elizabeth, the gift of prophecy to Zachary, and so many other blessings to that house, which were the first graces that we know to have been given upon earth by the Word, after he had become incar nate; we have great reason to believe that God, even from that time, had constituted Mary a universal channel, as St. Bernard calls her, through which thenceforth should be dispensed to us all the other graces which the Lord wishes to bestow on us, as it was said in p. 1 c. 5, of this work. Rightly then is this divine mother called the treasure, the treasurer, and the dispensatrix of divine graces. Thus she is called by the venera ble Abbot of Celles: The treasure of the Lord and the.treasurer of graces: "Thesaurus Domini, et thesauraria gratiarum."* By St. Peter Damian, also; The treasure of divine graces: Thesaurus divinarum gratiarum." By blessed Albertus Magnus: The treasurer of Jesus Christ: "Thesauraria Jesu Christi." By St. Bernar- dine: The dispensatrix of graces: "Dispensatrir gratiarum." By a Greek Doctor, quoted by Petavius:f The store-house of all good things: "Promptuarium omnium bonarum." ingrediens ad pnerum descendit, vtrtute cujus salutationis poef Spiritmn Sanctum accepit. Part 7, Sena. * Prol. Cont. Virg. t D Trim. 440 GLORIES OF MARY. Thus, also, St. Gregory Thaumaturgus says: Mary is called so full of grace, because in her the treasure of grace was hidden,* And Richard of St. Laurence says that God has plac ed in Mary, as in a treasury of mercy, the gifts of all the graces, and from this treasure he en riches his servants.f St. Bonaventure, speaking of the field of the Gospel where the treasure is hidden which should be bought at any great price, as Jesus Christ hath said: "The kingdom of heaven is like unto a treasure hidden in a field, which, when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth the field ;"J remarks that this field is our Queen Mary, in whom is the treasure of God, that is, Jesus Christ, and with Jesus Christ the source and fountain of all graces. St. Bernard also affirms that the Lord has placed in the hands of Mary all the graces that he wishes to dispense to us, that we may know that whatever of good we receive, we receive it all from her hands.) And of this Mary herself assures us. when she * Maria sic gratia plena dicitur, quod in ilia gratite thesaurus recon- deretur. t Maria est the*""- is quia in ea, ut in gazophylacio, repoeuit Dominus omn a dona gratiarum; et de hoc thesauro largitur ipse larga stipeudia suis militibus et operariis. De Laud. Virg. $ Simile est regnum coelorum thesauro abscondito in agro, quern qui invemt homo, vadit et vendit universa quae habet, et emit agrum ilium. Matth. xiii. Ager iste est Maria, in qua thesaurus Dei Patris absconditua eat. jlpec. I Tetius boni plenitudinem posuit in Maria, nt proinde si quid tpf GLOBIES OP MARY. says: In me is all grace of tlie way and of the truth: "In me gratia omnis vise et veritatis."* In me are all the graces of true blessings that you men can desire in your life. Yes, our moth er and our hope, well do we know, to use the words of St. Peter Damian, that all the treasures of the divine mercies are in thy hands.f And before Damian, St. Ikleplionsus asserted it with more force, for addressing the Virgin he said to her: Oh Lady, all the graces which God has determined to bestow upon men, he has deter mined to dispense by thy hands; and therefore has he committed to thee all the treasure of graces. J Hence, oh Mary, concluded St. Ger- manus, no grace is dispensed to any one except by thy hands; no one is except by thee; no one receives the gift of God except through thee. The blessed Albertus Magnus makes a beautiful reflection upon the words of the angel to the most holy Virgin; "Fear not, Mary, for thou hast found grace with God,"|| saying: Oh, Mary, thou hast not stolen grace as Lucifer wishes to steal it; thou hast not lost it as Adam lost it; tn nobls est. si quid grattae, el quid salutls, ab ea noverimus redun, dare. Serm. de Aq< ae 1, * Eccli. xxiv. t In manibus tuie omnes thesauri mlserationum Del. t Omnla bona qnse illis summa majestas decrevitfacere, tuis man. ibus decrevit commendare; commissi qnippe tibi sunt thesauri et ornameuta gratiarum. In Cor. Virg. cap. Nemo qui salvus fiet, nisi per te ; nemo donum Del suscipit, nial per t. Serin, de Zona Virg c 3 Ne timeas, Maria invenisti enlm gratiam apud Deum. Luc. 442 GLORIES OP MABY. thou hast not bought it as Simon the Magician wished to buy it; but thou hast found it because thou hast desired and sought it. Thou hast found the uncreated grace, that is, God himself, become thy Son; and at the same time thou hast found and obtained all created good.* St. Peter Chrysologus confirms this thought, by saying that the great mother found this grace by restoring salvation to all men.f And else where he says, that Mary found grace in its ful> ness, sufficient to save all men. J In the like manner as God made the sun, says Richard of St. Laurence, that by it the earth may be illumin ated, so hath he created Mary, that by her means all divine mercies may be dispensed to the world. And St. Bernardine adds that the Virgin, as soon as she was made mother of the Redeemer, acquired, as it were, a jurisdiction over all graces: when the Virgin Mary conceived the Word of God in her womb, she obtained, as I should say, a certain jurisdiction over all the temporal manifestations of the Holy Spirit; so that no creature obtained any grace from God, * Ne timeas, quia Invenistt. Non rapuisti, ut primus angelus; non perdidisti, ut primus parens; non emisti ut Simon Magus; sd Jnvenieti, quia quaesivisti. Invenisti gratiam increatam et in ilia cm- Hem creaturam. In Marial. t Hanc gratiam accepit Virgo salutem steculis redditura. Serm. 3, de Ann. % Invenietl gratiam, quantam ? quantam superius dixerat, plenam t vere plenam, qnae largo imbre totam funderet, et infunderet crea turam. Serm. Sicnt sol factus est, at illuminat totum mundum: sic Maria fact* let, nfc mtoricordiam impetret tot; mundo. De Laud. Virg. lib. GLORIES OF MARY. unless according to the disposal of this pious mother.* Let us conclude this point in the words of Richard of St. Laurence, who says, that if we wish to obtain any grace, we must have recourse to Mary, who cannot but obtain for her ser vants whatever she demands; since she has found, and always will find, divine grace. f And this he took from St. Bernard, who said: Let us seek grace, and let us seek it through Mary, for what she seeks she finds, and cannot be frustrated. J If, then, we desire graces, we must go to this treasurer and dispensatrix of graces; for this is the sovereign will of the Giver of every good, as St. Bernard himself assures us, that all graces are dispensed by the hands of Mary. All, all, Totum, totum; he who says all, excludes noth ing. But, because confidence is necessary in order to obtain grace, we now will pass on to consider how certain we should be of obtaining graces, if we have recourse to Man 7 . Second Point. And why should Jesus Christ * A tempore quo Virgo mater conceplt In titero verbnm Del, quan- dam ut sic dicam, jurisdictionem obtinuit in omni Spiritus Sanctl processione temporal!; ita ut ntilla creatura aliquam a Deo obtinuit gratiam, nisi secuudum ipsius pise matris dispensationem. Senn. 61, Tract. t Cupientes invenire gratiam, quaeramus inventricem gratiae, qua? quia semper invenit, frustrari non potest. De Laud. Virg. $ Quwramus gratiam, et per Mariam quaeramus; quia quod quaerit, invenit, et frustrari non potest. Serm. de Aqused. Qnia sic eet roluntaa ejus, qui totum nos habert rorait pF Koran. Lot.cit 444 GLORIES OF MARY. ever have placed in the hands of this his moth er all the riches of the mercies which he wishes to use for our benefit, if not that she may en rich with them all her servants who love and honor her, and with confidence recur to her? "With me are riches .... that I may enrich them that love me: "Mecum sunt divitise .... nt ditem diligentes me."* Thus the Virgin her self speaks in this passage, which the holy Church applies to her on so many of her festi vals. Therefore, for no other use, but for our benefit, says Adam the Abbot, are the riches of eternal life preserved by Mary, in whose bosom, the Saviour has deposited the treasure of the wretched, that, supplied from this treasure, the poor may become rich.f And St. Bernard adds, as I learn from another author, that for this pur pose Mary has been given to the world, for a chan nel of mercy, that by her means graces may con tinually descend from heaven upon men.J From this the holy Father goes on to ask, why St. Gabriel, having found the divine moth er already full of grace, according to his salu tation: Hail, full of grace: "Ave gratia plena:" afterwards says that the Holy Spirit was to come to her, to fill her still more with grace; if she was already full of this grace, what more * Prov. viii. t Divitise salutis penes Virginem nostris usibus reservantur. Chrii. tui in Virginia ntero pauperum gazophylacium collocarit; inde pauperes locupletati sunt. Alleg. utr. Test. Eccli. $ Ad hoc enim data eet ipsa mundo quasi aqtiaeductus, ut pel Ipsam A Deo ad homines dona ccelestia jugiter descenderetit. GLORIES OF MAKY. could the coming of the Holy Spirit effect? Mary was already full of grace, thus answers St. Bernard, but the Holy Spirit came upon her for our good, that from her superabundance we poor sinners might be provided.* For thii reason Mary was called the moon, of which it is said: the moon is full, for herself and others; "Luna plena sibi, et aliis." "He that shall find me, shall find life, and shall have salvation from the Lord."f Blessed is he who having recourse to me finds me, says our mother. He will find life, and will find it easily; for, as it is easy to find and draw water (as much as one wishes) from a great fountain, so it is easy to find graces and eternal salvation by going to Mary. A holy soul hath said, we have only to ask graces of our Lady and we shall have them. And St. Bernard says, that before Mary was born, the world was without this abundance of graces, that now are overflow ing the earth, because this desirable channel (Mary) was wanting.^ But now that we actual ly have this mother of mercy, what graces can we not obtain, if we cast ourselves at her feet? I am the city of refuge, thus St. John of Damas cus makes her to say, for all those who have re- * Ad quid nisi, nt, adveniente jam Spiritu plena sibi, eodem super, veniente, nobis quoque superplena et supereffluens fiat? Serm. de Ass. t Qui me invenerit, inveniet vitam, en hauriet salutem a Domino, Prov. viii. $ Propterea tanto tempore humano generi flnenta gratiee defuerunt quod necdum intercederet is tarn desiderabilis aquseductus. Serm. de JLquwd. 446 GLORIES OF MARY. ourse to me: come, then, my children, and yon will obtain from me graces, in greater abundance than you can imagine.* It is true that many experience what the ven erable Sister Maria Villain saw in a heavenly vision. This servant of God once saw the moth er of God in the likeness of a great fountain, to which many went to draw the waters of graces; but what then happened ? Those who carried vessels which were whole, preserved after wards the graces received; but those who caryied broken vessels, that is, souls la den with sins, received the graces, but quickly lost them again. As for the rest, it is certain that by means of Mary, men, even the most un grateful and wretched sinners, daily obtain in numerable graces. St. Augustine says, address ing the Virgin: Through thee the wretched ob tain mercy, the ungrateful grace, sinners pardoD, the weak support, the earthly heavenly things, mortals life, and travellers their country.f Let our confidence, then, ever revive, oh devoted servants of Mary, as often as we have recourse to her for graces. And to revive this confidence, let us ever remember the two great privileges which this good mother possesses, namely: the desire she has to do us good, and * Ego civitas refugii iis, qui ad me confugiunt; accedite, el gra tiarum dona affluentissime haurite. Serm. 2, de Dorm. t Per te haereditamus misericordiam miseri, ingrati gratlam, ve niam peccatores, sublimia infirm!, coelestia terreni, mortals* vitam, 6 patriam peregrin!. Serm. de Ass. GLOKIES OP MARY. the power she has with her Son to obtain what ever she asks. That we may know the desire Mary has to aid all, it would be sufficient only to consider the mystery of the present festival, namely, the visit of Mary to Elizabeth. The journey from Nazareth, where the most holy Virgin lived, to the city of Hebron (called by St. Luke a city of Judah), where, according to Baronius and other authors, Elizabeth dwelt, was about sixty-nine miles, as the author of the life of Mary, Father Giuseppe of Jesus, one of the barefooted Carmelites, asserts,* as also Bede and Brocardo. But this did not prevent the blessed Virgin, tender and delicate as she then was, and not accustomed to such efforts, from immediately setting forth moved by what ? moved by that great charity with which her most tender heart was ever filled, to go and commence from that time her great office of dispenser of graces. Precisely thus does St. Ambrose speak of this her journey: She did not go as if incredulous of the announcement, but happy in her desire, hastening for joy, and in tent upon her office. f Not that Mary, as the saint says, went to inform herself of the truth of what the angel had told her concerning Elizabeth, but joyful through her desire to help that household, hastening for the joy she felt to do good to others, and wholly intent on that charitable errand. Rising up, she went with * L. 3, c. 12. t Non abiit quasi incredula de oraculo, ed quasi Iseta pro roU| foatina pne gaudio, religiosa pro officio. In. c. 1, Luc. 448 GLORIES OP MARY. haste; "Exurgens abiit cum festinatione. 11 Here let it be observed that the Evangelist, when he spoke of Mary going to the house of Elizabeth, said that she went in haste: Abiit festinatione; but speaking of her return from that house, he makes no more mention of haste, but simply says: "And Mary abode with her about three months, and she returned to her own house."* What other object, then, says St. Bona- venture, caused the mother of God to hasten when going to visit the house of the Baptist, except the desire to do good to that family ?f Certainly, since the assumption of Mary into heaven, this her affection of charity towards men has not ceased ; nay, it has ever been in creasing, for there she better knows our necessities, and feels more pity for our miseries. Bernardine de Bustis writes, that Mary more earnestly desires to do us good than we desire to receive it from her. J To such a degree, that St. Bonaventure says, she considers herself in jured by those who do not ask favors of her; for this is the desire of Mary, to enrich all with her graces; for, indeed, according to the assertion of the Idiot, she superabundantly en riches her servants.} * Mansit autem Maria cum ilia quasi mensibus tribus; et reversa st in domum suam. Luc. t Quid earn ad officium charitatis festinare cogebat, nisi charitaa quse in corde fervebat? Spec. t Pius vult ilia bonum tibi facere, et largiri gratiam, quam tu ac- cipere concupiscas. Mar. p. 1, Serm. In te, Domina, peccant non solum qui tibi injuriam irrogant, ge4 warn qui te non rogant. In Spec. Virg. | Maria thesaurus Domini est, et theeauraria gratiarum ipeiiu. GLORIES OF MARY. Hence the same author says, that he who finds Mary finds every good : "Inventa Mariaj invenitur omne bonum." And he adds, that every one can find her, were he even the most abandoned sinner in the world; for she is so gracious that she sends away none who have recourse to her.* I invite all to come to me, Thomas a Kempis makes her say, I wait for all, I wish that all may come ; neither do I ever de- epise any sinner who comes to seek my help, however unworthy he may be.f All who go to her asking favors, says Richard, will find her always ready, always inclined to succor them, and obtain for them every grace of eternal sal vation by her powerful prayers : "Inveniet sem per paratam auxiliari." I have said by her powerful prayers, for this is the other reflection which should increase our confidence, namely, knowing that she obtains from God whatever she asks in favor of her servants. Observe especially, says St. Bonaven- ture, in this visit that Mary made to Elizabeth, the great virtue of the words of Mary ; for at the sound of her voice the grace of the Holy Spirit was given to Elizabeth as well as to her son, as the Evangelist has written : "And it came to pass that when Elizabeth heard the sal- Donis specialibus ditat copiosissime eervientes sibi. In Prol. Cant. * Tanta est ejus benignitas, quod nulli formidandum est ad earn accidere. Tantaque misericordia, quod ab ea nemo repellitur. t Omnes invito, omnes expecto, cranes desidero, uollam peccar torem despicio. 450 GLORIES OF MARY. ntation of Mary, the infant leaped in her womb, and Elizabeth was filled with the Holy Ghost."* On which St. Bonaventure remarks: Behold, how great is the virtue of the words of our Lady, for at the sound of them the Holy Spirit is given. f Theophilus of Alexandria says that Jesus is much pleased when Mary prays to him for us, for then all the graces which he bestows on us through the supplications of Mary, he does not consider to be conferred on us, but rather on Mary herself. J And let these words be noted: Persuaded by the prayers of his mother he gives: "Precibus SUSB genitricis evictus, donat." Yes, because Jesus, as St. Germanus attests, cannot but graciously hear Mary in all her petitions, wishing in this, as it were, to obey her as his true mother; hence the saint says that the prayers of this mother have a certain authority with Jesus Christ, so that she obtains pardon even for the greatest sinners, who com mend themselves to her. And this is indeed confirmed, as St. John Chrysostom observes, by what took place at the * Et factnm est, ut audivit salutationem Maria Elisabeth, exultavit infans in utero ejus; et repleta est Spiritu Sancto Elisabeth. Luc. t Vide quanta virtus sit verbis Dominse, quia ad eorum pronuntia- tionem confertur Spiritus Sanctus. Tract, de Vit. Christ. $ Gaudet filius, orante matre, quia omnia quse nobis precibus u genetricia evictus donat, ipsi matri se donasse putat. Baldl Giard di Mar. nella Pref. Tu autem materna in Deum auctoritate pollens, etiam iis, qul enonniter peccant, eximiam remissionis gratiam concihas . Non enim poles non exaudiri, cum Deus tibi ut verse et mtemeratsa matri w omnibus morem gerat. Or. de Dorm. GLORIES OF MARY. nuptials of Cana, where Mary, asking of her Son the wine that was wanting, said: "They have no wine;" Jesus answered: "Woman, what is that to me and to thee ? my hour is not yet come."* But although the time for miracles has not yet arrived, as Chrysostom and Theo- philactus explain; yet, says the same Chrysos tom, our Saviour, in order to obey his mother, performed the miracle she requested, and con verted the water into wine.f "Let us go therefore," thus the apostle ex horts us, " with confidence to the throne of grace; that we may obtain mercy, and find grace in seasonable aid." J The throne of grace is the blessed Virgin Mary, says the blessed Albertus Magnus:" Thronus gratia est beata Virgo Maria. " If, then, we wish for graces, let U8 go to the throne of grace, which is Mary; and let us go with the hope of being certainly heard; for we have the intercession of Mary, who ob tains whatever she asks of her Son. Let us ask for grace, I repeat with St. Bernard, and through Mary let us ask: " Qua3ramus gratiam et per Mariam quseramus," trusting to what the Vir gin mother said to St. Matilda, that the Holy Spirit, filling her with all his sweetness, had * Vinum non habent .... Quid mihi et tibi est mulier? nondum venit hora mea. t Et licet ita respondent, maternis tamen votis obtemperavit. Chrys. Horn. 21, in Joan. $ Adeamua ergo cum fiducia ad thronum gratiae, ut misericordiani consequamur, et gratiam inveniamus in auxilio opportune, ilebr. S Snn. de Ded. Ecel- 45.2 GLORIES OF MAET, rendered her so dear to God that everyone wno t through her intercession, asked for graces, woul^ certainly obtain them. And if we give credit to that celebrated saying of St. Ansel ra: We shall sometimes find grace sooner by having recourse to Mary, than by having recourse to our Saviour Jesus him- self;f not that he is not the source and Lord of all graces, but because if we go to Mary, and she intercedes for us, her prayers will have more power, as the prayers of a mother, than ours. Let us never then leave the feet of this treasurer of graces, but say to her witli St. John Dama scene: Open to us, oh blessed mother of God, the door of thy mercy, for thou art the salvation of the human race. J Oh mother of God, open to us the door of thy mercy, by praying always for us; for thy prayers are the salvation of all men. And when we have recourse toMaiy, it would be best to ask her to pray for us, and obtain for us those graces which she knows are most ex pedient for our salvation; which is precisely what Brother Reginald, a Dominican, did, as is related in the chronicles of the order. This servant of Mary was infirm, and asked of her the grace of bodily health. Our Lady appear- * Spiritus Sanctus tota sua durcea ine me penetnmrto, tarn gratio- sam eflecit, ut omnis qui per me gratiam qusjerit, ipsaiu inveniat. Canis. t Velocior est nonnunquam sains nostra, invocato nomine Marie, juam invocato nomine Jesu. De Exc. Virg. $ Misericordi* januam aperi nobis, benedicta Deipara tu enim m salus generis human! GLORIES OF MARY. ed to him, accompanied by St. Cecilia and St. Catherine, and said to him with the greatest sweetness: "My son, what shall I do for thee?" The religious at this kind offer of Mary was troubled, and knew not what to answer. Then one of those saints gave him this counsel: "Re ginald, do you know what you should do ? Do not ask for any thing, place every thing at her disposal, because Mary knows how to obtain for thee a grace greater than you could ask." The sick brother followed her advice, and the divine mother obtained for him the grace of health. But if we also desire the happy visits of this queen of heaven, it will greatly aid us if we often visit her before some image, <K in some church dedicated to her. Let us read the follow ing example, and learn with what special favors she rewards the devout visits of her servants. "EXAMPLE. It is related in the Franciscan chronicles, that two religious of that order, who were going to visit a sanctuary of the Virgin, were overtaken by night in a great wood, where they became be wildered and so troubled that they knew not what to do. But advancing a little, they dis cerned through the darkness something which t O O seemed to them a house. They went groping along with outstretched hands, and at length touched a wall; they found the door, knocked, and heard some one within asking who they were? They answered that they were two poor religious 454 GLORIES OF MARY. who bad lost their way by accident in that wood and were seeking a shelter, that at least they might not be devoured by wolves. But suddenly they heard the door open, and saw two pages richly dressed, who received them with great courtesy. The religious asked them who inhabited that pal ace? The pages answered that a very kind, good Lady inhabited it. We wish to pay our respects to her, said they, and thank her for her charity^ We will take you to her, said the pages, for she too wishes to speak to you. They ascended the stairs, found the apartments all illuminated, richly fur- nished, and perfumed as with an odor of para, disc; they finally entered the apartment of the Lady, who was majestic and most lovely in her appearance, and who welcomed them with the greatest kindness, and then asked them in what direction they were travelling? They answered that they were going to visit a certain church of the blessed Virgin. If that is the case, said the Lady, when you go I will give you a letter from myself, which will greatly aid you. And whilst the Lady was speaking to them, they felt all inflamed with love of God, and filled with a joy such as they had never before experienc ed. They afterwards went to rest, if perchance they could sleep in the midst of so much joy, and in the morning they went again to take leave of the Lady of the mansion, thank her, and at the same time receive the letter, they did so and departed. But when they had gone a little distance from the house, they perceived GLORIES OF MARY. that there was no superscription to the letter; but they turned and returned, and could not find the house again. At last they opened the letter, to see to whom it was sent, and what it contained, and found that it was from the most holy Mary, and was written to themselves, and let them know that she was the Lady whom they saw the night before, and that on account of the devotion they cherished for her, she had provided a house and refreshment for them in that wood. She exhorted them to continue to serve and love her, for she would well reward their devotion, and assist them in life and in death. At the bottom of the letter they read the signature of the Virgin Mary. We may easily imagine the thanks that those good relig ious offered to the divine mother, and how greatly they were inflamed with the desire of loving her and serving her to the end of their lives. PEATEK. Immaculate and blessed Virgin, since thou art the universal dispenser of all divine graces, therefore ^hou art the hope of all, and also my hope. I always thank my Lord that he hath given me to know thec, and the means that I must use to obtain graces and save myself. Thou art this means, oh great mother of God, for I now understand that it is principally through the merits of Jesus Christ, and after those, through thyjnt.ejrcesgion, that I am to be 456 GLORIES OF MAKY. saved. Ah, my queen, thou didst make so great haste to visit, and sanctify with thy visit, the house of Elizabeth; ah, visit, and visit quickly the poor house of my soul. Ah, hasten! thou knowest better than I how poor it is, how infect ed with many maladies, with irregular affections, bad habits, and actual sin, all those fatal diseases which will bring it to eternal death. Thou canst enrich it, oh treasurer of God ! and thoa canst heal all its infirmities. Visit me then in life, and visit me especially at the hour of my death, for then thy help will be more necessary to me. I do not, indeed expect, neither am I worthy that thou shouldst visit me on this earth with thy visible presence, as thou hast done to so many of thy servants, but servants not so unworthy and ungrateful as I am. I will be content to be allowed then to see thee in thy kingdom of heaven, there to love thee better, and thank thee for whatever good thou hast done me. At present I will be content that thou shouldst visit me with thy mercies. It is enough that thou dost pray for me. Pray for me then oh Mary, and commend me to thy Son. Thou knowest better than now myself, my miseries and my necessities. What more would I say to thee? Have pity on me. I am so miserable and ignorant that I do not even know, and cannot even ask, the graces that are most necessary for me. Oh my queen and most sweet mother, ask thou and obtain for me, from thy Son, those graces which thou knowest GLOEIES OF MARY. to be most useful and necessary k>r my soul. Into thy hands I entirely abandon myself, and only pray the divine Majesty, that through the merits of my Saviour Jesus, he may grant me those graces that thou dost ask of him for me. Ask, ask then for me, oh most holy Virgin, whatever thou esteemest best. Thy prayers are never rejected. They are the prayers of a mother to a Son, who loves thee so much, and finds his joy in granting whatever thou dost ask of him, thus the more to honor thee, and at the same time, show thee the great love he bears thee. Oh Lady, thus let it be. I will live trusting in thee. Thou must think only on saving me. Amen. DISCOURSE VI. ON THE PURIFICATION OF MARY. The great sacrfice which Mary this day made to God in of fering him t?ie life of her Son. THERE were two precepts of the ancient law concerning the birth of first-born sons. One was, that the mother should remain as an un clean person, retired in her house, for forty days; after which she should go to purifv her self in the temple. The other was, that the parents of the first-born should take him to the temple, and there offer him to God. On this day the most holy Virgin desired to obey both 458 GLORIES OP MARY. precepts. Although Mary was not bound by the law of purification, since she was always a virgin, and always pure; yet, by her love of humility and odedience, she wished to go, like other mothers, to be purified. At the same time she obeyed the second precept, to present and offer her Son to the eternal Father; "And after the days of her purification, according to the law of Moses, were accomplished, they car ried him to Jerusalem, to present him to the Lord."* But the Virgin offered him in a dif ferent manner from that in which other mothers offered their sons. Others offered them, but they knew that this was a simple ceremony of the law, through which, by redeeming them, they made them their own, without the fear that they should be obliged to offer them again, and to death. Mary really offered her Son to death, knowing certainly that the sacrifice of L the life of Jesus which she then made, should one day be actually consummated upon the altar of the cross; so that Mary, by offering the life of her Son through the love she bore this Son 3 really sacrificed herself entirely to God . Laying aside, then, all the other considerations which we might make upon the various mysteries of this festival, let us only consider how great was this sacrifice that Mary made of herself to God, by offering to him, on this day, the life of her Son. And this will be the only subject of the follow* ing discourse. * Et postquam impleti sunt dies purgationis ejns, secundum legem Moysi, tulerunt ilium in Jerusalem, ut sisterent eum Domino. Luc, GLORIES OF MARY. The eternal Father had already determined to save man, who was lost through sin, and free him from eternal death. But because he wished that, at the same time, his divine justice should not be defrauded of a full and due satisfaction, he did not spare the life of his own Son, already made man in order to redeem man; but he requir ed that he should pay, to its most rigorous ex tent, the penalty merited by men: "He that spar ed not even his own Son," says the apostle, "but delivered him up for us all."* He sent him therefore on the earth to become man, destined for him a mother, and chose the Virgin Mary; but as he did not wish his divine Word to be come her Son before she accepted him by her ex press consent, so he did not wish that Jesus should sacrifice his life for the salvation of men without the concurrence of the consent of Mary, that together with the sacrifice of the life of the Son, the heart of the mother might be sacrificed also. St. Thomas teaches, that the relation of mother gives an especial right over her children; hence Jesus, being innocent in himself and not deserving any punishment for his own sins, it seemed fitting that he should not be destined to the cross as the victim for the sins of the world without the consent of his mother, by which she should voluntarily offer him to death. But although Mary, from the moment she was made mother of Jesus, gave her consent to his * Qui proprio filio suo non pepercit, sed pro nobis omnibus, tradidit ilium. Rom. viii. 460 GLORIES OF MARY. death, yet the Lord wished her, on this day, to make, in the temple, a solemn sacrifice of herself, by offering solemnly her Son, and sacrificing to the divine justice his precious life. Hence St. Epiphanius called her a priest: "Virginem ap- pello velut sacerdotem." * Now we begin to see how much this sacrifice cost her, and what hero ic virtue she was obliged to practise when she had herself to sign the sentence of condemnation of her dear Jesus to death. Now behold Mary actually on her way to Je rusalem to offer her Son; she hastens her steps towards the place of sacrifice, and she herself carries her beloved victim in her arms. She enters the temple, approaches the altar, and there, filled with modesty, humility, and devo tion, she presents her Son to the Most High. At this N moment St. Simeon, who had received the promise from God that he should not die before seeing the expected Messias, takes the divine child from the hands of the Virgin, and, enlight ened by the Holy Spirit, announces to her how much sorrow this sacrifice must cause her, this sacrifice which she was about to make of her Son, with whom must her blessed soul also be sacrific ed. Here St. Thomas of Villanova contemplates the holy old man, who, when he had come to an nounce the fatal prophecy to this poor mother, is agitated and silent, f Then the saint considers Mary, who asks: Why, oh Simeon, in the time of so great consolation, are you thus disturbed? * Or. de Laud. Deip. t Serm. de Purific. Virg. GLOEIES OF MARY. "Unde tanta turbatio?" To whom he answers: Oh, noble and holy Virgin, I wished not to an nounce to thee such bitter tidings, but since the Lord wishes it thus, for thy greater merit, hear what I say to thee.* This infant who now caus es thee, and with reason, so much joy, oh God, shall one day bring thee the most cruel suffering that any creature has ever experienced in the world; and this will be when thou shalt see him persecuted by men of every sort, and placed on earth as the mark of their sneers and derision, even until he is put to death before thy eyes.f Know that after his death there will be many martyrs who, for love of this thy Son, will be tormented and slain; but if their martyrdom will be of the body, thy martyrdom, oh divine mother, will be of the heart, t Yes, of the heart, for nothing but compassion for the sufferings of this Son so dear could be meant by the sword of sorrow that St. Simeon predicted was to pierce the heart of the mother: "And thy own soul a sword shall pierce. "* Already the most holy Virgin, as St. Jerome says, had been enlightened through the divine Scriptures to know the sufferings which the Re deemer was to endure in his life, and still more at the time of his death. She well understood * O Virgo regia, nollem tibi talia nuntiare, Bed audi. Serm. d Purific. Virg. t Nimium nunc pro isto infante laeteris, sed ecce iste positus ia Bignum cui coutradicetur. $ O quot millia hominum pro ipso puero laniabuntur, et jugulabun- tur; et si omnes patientur in corpore, tu Virgo in corde patieris. Loc. cit. Et tuara ipeius animam doloris gladius pertransibit. Lac. 462 GLORIES OF MARY. from the prophets, that he was to be betrayed by one of his friends: "Who ate my bread bath greatly supplanted me;"* as David predicted. Abandoned by his disciples: Strike the shepherd, and the sheep shall be scattered: "Percute Pas- torem, et dispergentur oves."f Well did she know the insults, spitting, blows, and derision that he was to suffer from the people; " I have given my body to the strikers, and my cheeks to them that plucked them; I have not turned away my face from them that rebuked me and spit upon me." J She knew that he was to be come the scandal of men, and the outcast of the lowest of the people: " But I am a worm and no man, the reproach of men and the outcast of the people," even to be laden with insults and outrages: "He shall be filled with reproaches."! She knew that at the end of his life his sacred flesh would be torn and bruised by scourges: "He was wounded from our iniquities, he was bruised for our sins," 1 ]" so that his body would be wholly disfigured by them, become as a lep er, all sores; "There is no beauty in him, nor comeliness, and we have thought him, as it were, a leper,"**even till the bones were uncovered: * Qui edebat panes meos, magnificavit super me supplantationem. Peal. t Zacc. xiii. t Corpus meum dedi percutientibus, et genas meas vellentibus, faciem meam non avert! ab increpantibus, et conspuentibus In me. Isa. Ego autem sum vermis et non homo; opprobrium hominum et abjectio plebis. Psal. xxi. 1 Saturabitur opprobriis. Thren. ^ Ipse autem vulneratus est propter iniquitates nostras, attritus est propter scelera nostra. Isa. liii. ** Non est species ei neque decor . Et nos putatlmus earn quasi leprosum. Isa. liii. GLORIES OF MARY. "They have numbered all my bones."* She knew that he was to be pierced by nails, f That he was to be reputed with the wicked. J And that finally he was to die, hanging on the cross, slain for the salvation of men: " And they shall look upon me whom they have pierced. Mary, I repeat, already knew all the suffer ings that her Son was to endure, but in the above quoted words of St. Simon: "And thy own soul a sword shall pierce," as the Lord revealed to St. Theresa, all the minute circum stances of the external as well as internal suf ferings which her Lord Jesus was to endure in his passion, were made known to her. She con sented to all with a firmness which made the angels wonder, and pronounced the sentence that her Son should die, and die by a death so ignominious and painful, in these words: Eter nal Father, since thou dost will it, not my will, but thine be done: "Non mea voluntas, sed tua fiat; " I unite mine to thy holy will, and sacri fice to thee this my Son; I am satsified that he should lose his life for thy glory, and for the salvation of the world. And I also sacrifice to thee my heart; let grief pierce it as much as pleases thee; it suffices to me that thou, oh my God, art glorified and satisfied ; not my will, but thine be done. Oh, charity without measure! oh, constancy without example! oh, victory, that merits the eter* nal admiration of heaven and of earth! * Dinumeraverunt omnia ossa mea. Peal. xxi. t Foderunt manus meas et pedes meas. Loc. cit. % Et cum sceleratis reputatus est. Isa. liii. Et aspicient ad me quern confixerunt. Zacc. xii. 464 GLORIES OF MARY. And hence Mary, in the passion of Jesus was silent when he was unjustly accused; she said nothing to Pilate, who was inclined to liberate him, for he had already known his innocence; but she only appeared in the public to be pres ent at the great sacrifice, which was to be offered on Calvary. She accompanied him to the place of punishment ; she was with him from the first moment he was placed upon the cross: There stood by the cross of Jesus his mother: "Stabat juxta crucem Jesu mater ejus;" until she saw him expire, and the sacrifice was consum mated. And all this to complete the offering which she had already made of him to God in the temple. In order to understand the violence that Mary had to offer herself in making this sac rifice, it would be necessary to comprehend the love which this mother bore to Jesus. Gener ally speaking, the love of mothers is so tender for their children, that when they are at the point of death, and they are about to lose them, they forget all their faults, their defects, and even the injuries they have received from them, and they suffer an inexpressible grief. And yet the love of those mothers is a love divided among other children, or among other creatures. Mary has one only Son, and he is the most beautiful of all the children of Adam; he is most amiable, for he has all lovable qualities; he is obedient, virtuous, innocent, holy, in one word, he is God. The lore of this mother too GLORIES OF MARY. is not divided among other objects; she has cen tered all her love upon this only Son, neither does she fear loving him to excess, for this Son is God, who merits an infinite love. And this Son is the victim whom she had voluntarily to offer to death. Let every one consider, then, how much it must have cost Mary to sacrifice on the cross the life of a Son so amiable, and what strength of mind she must have exercised in tihis act. Be hold the most fortunate of mothers, because she is the mother of a God, but she is at the same time a mother most worthy of compassion, be cause the most afflicted; being the mother of a Son whom she saw destined to the cross from the day when he was given her for a Son ! What mother would accept a son, knowing that afterwards she should lose him by such a painful and infamous death, and that she should be present to see him die ? Mary willingly accept ed this Son with so hard a condition; and not only accepted him, but offers him herself this day, with her own hands, to death, sacrificing him to the divine justice. St. Bonaventure says, that the blessed Virgin would willingly have taken upon herself the sufferings and death of her Son; but to obey God she made the great offering of the divine life of her beloved Jesus, conquering, but with the greatest grief, all the tenderness of love that she bore him.* Hence * Si fieri potulseet, omnia tormenta quse filius pertulit, sustinuisset; et nihilominus placuit ei quod unigenitus ejus pro salute generi* offerretur. In p. 1, Dist. 48, q. 2- 466 GLORIES OF MARY. it is, that in this offering Mary had to do more violence to herself, and was more generous, than if she had offered herself to suffer all her Son Was to suffer. Therefore she surpassed all the martyrs in generosity, for the martyrs offered their own lives; but the Virgin offered the life of her Son, whom she loved and esteemed in- finitely more than her own life. Neither did the suffering of this painful offer ing end here; rather it commenced here; for from that time forward, through the whole life of her Son, Mary had always before her eyes death, and all the pains he was to suffer in his death. Hence, the more this Son discovered to her how beautiful, graceful, and amiable he was, BO much more did the anguish of her heart con stantly increase. Ah, afflicted mother ! if thou hadst loved thy Son less, or if thy Son had been less lovely, and had loved thee less, thy suffering would certainly have been less in offering him to death. But there never has been, and there never will be, a more loving mother than thou, because there never has been, and never will be, a son more amiable and more loving towards his mother than thy Jesus. Oh God ! if we had seen the beauty, the majesty of countenance of that divine child, could we have had the courage to sacrifice his life for our salvation ? And thou, oh Mary ! who art his mother, and a mother so loving, couldst thou offer thy innocent Son foi the salvation of men, to a death more painful and more cruel than any criminal had ever enr dured on this earth? GLORIES OF MARY. Alas! what a fearful scene from that day for ward did love continually place before the eyei of Mary, representing to her all the injuries and mockeries which were to be offered to her poor Son! Behold love already representing him to her in his agony in the garden, then torn by scourges, and crowned with thorns in the hall of Pilate, and finally hanging from the infamous wood on Calvary! Behold, oh mother, said love, what a lovely and innocent Son thou hast offered to such sufferings, and to so dreadful a death! And of what avail will it be to thee to rescue him from the hands of Herod, in order to reserve him for so piteous an end? Thus Mary not only offered her Son to death in the temple, but was offering him up at every moment of her life; for she revealed to St. Bridget, that this grief which St. Simeon an nounced to her, never left her heart till she was assumed into heaven.* Hence St. Anselm says: Oh Lady, I cannot believe, that with such a sorrow thou wouldst have been able to live one moment, if God himself, who gives life, had not strengthened thee by his divine power.f And St. Bernard affirms, speaking of the great sor row that Mary endured on this day, that hence forth she suffered a living death, bearing a grief more cruel than death. J She lived, dying at * Dolor iste, usquedum assumpta f ui corpore et anima in coelum, nunquam deficit a corde meo. t Pia Domina, non crediderim te nllo puncto potuisse stimulos tanti cruciatus, quin vitam emitteree, eustinere, nisi ipse spiritu* Titse te conf ortaseet. t Moriebatur vivens, dolorem ferens morte crudeliorem. 468 GLORIES OF MARY. every moment, because grief for the death of her beloved Jesus, which was more cruel than any death, was at every moment assailing her. The divine mother then, on account of the great merit she acquired in this great sacrifice, which she made to God for the salvation of the world, was justly called by St. Augustine: The restorer of the human race: " Reparatrix generis humani."* By St. Epiphanius: The redeemer of captives: "Redemptrix captivorum."f By St. Ildephonsus: The restorer of the ruined world: "Reparatrix perditi orbis." J By St. Germanus: The consolation of our miseries: "Restauratio ealamitatum nostrarum." By St. Ambrose: The mother of all believers: "Mater omnium credenti urn. "|| By St. Augustine: The mother of the living: " Mater viventium." T By St. Andrew of Crete: The mother of life: "Mater vi- tse."** For, as St. Arnold Carnotensis says: In the death of Jesus, Mary united her will to that of her Son in such a manner, that both offered the same sacrifice; and therefore the holy ab bot says, that thus the Son and the mother effect ed human redemption, obtaining salvation for men.ff Jesus by satisfying for our sins, Mary by obtaining for us that this satisfaction should be applied to us. And hence blessed Denis the * De Fide, ad Petr. t De Laud. Virg. $ Serm. 1, de Ass. In Exc. Virg I Ap. Bon. Spec. ^ Serm. 2, de Ass. ** Horn. tt Omnino txmc erat una Christi et Mariae voluntas, nnumqm holocaustum arabo pariter offerebant; unde communem in mundi B&lute cum illo effectual ostendit. Tr. de Laud. Virg. GLORIES OF MARY. Carthusian likewise affirms, that the divina mother may be called the salvation of the world, eince by the pain she endured in commiserating her Son (voluntarily sacrificed by her to divine justice), she merited that the merits of the Redeemer should be communicated to men.* Mary, then, having been made the mother of all the redeemed, by the merit of her sufferings, and of the offering of her Son; it is just to believe that only by her hand may be given them the milk of those divine graces, which are the fruits of the merits of Jesus Christ, and the means to obtain life eternal. And it is to this that St. Bernard alludes, when he says that God has placed in the hands of Mary the whole price of our redemption.! By which the saint gives us to understand, that by means of the in tercession of the blessed Virgin, the merits of the Redeemer are applied to souls, as by her hand these graces are dispensed, which are pre cisely the price of the merits of Jesus Christ. And if the sacrifice of Abraham in offering up to him his son Isaac so pleased God that he promised, as a reward, to multiply his descend ants as the stars of heaven: "Because thou hast done this thing, and hast not spared thy only be gotten son for my sake, I will bless thee, and I * Dici potest Virgo mundi ealvatrix propter meritum suse compas- sionis, quse patient! filio acerbissime condolendo excellenter promer- uit, ut per preces ejus meritum paseionis Christ! hominibus com- municetur. L. 2, de Laud. Virg. art. t Redemptions humanum genus, universum pretium contulit U Mariani. Serin, de Aqueed. 470 GLORIES OF MARY. will multiply thy seed as the stars of heaven;"* we must certainly believe that the more remark able sacrifice which this great mother made of Jesus was much more agreeable to the Lord , and, therefore, it has been granted her, that by her prayers, the number of the elect should be multiplied, that is, the favored succession of her children, for she holds and protects as such her devoted servants. St. Simeon received a promise from God that he should not die until he had seen the Messiah born: "And he had received an answer from the Holy Ghost, that he should not see death before he had seen the Christ of the Lord."f But he did not receive this grace except by means of Mary, for he did not see the Saviour until he saw him in the arms of Mary. Hence, whoever wishes to find Jesus, will not find him except through Mary. Let us, then, go to this divine mother if we wish to find Jesus; and let us go with great confidence. Mary said to her servant Prudentiana Zagnoni,J that every year, on this day of the purification, a great mercy would be shown to some sinner. Who knows but one of us may to-day be that favored sinner? If our sins are great, greater is the power of Mary. The Son can deny nothing to this mother, says * Quia fecieti hanc rem, et non pepercisti fllio tno unigenito propter me; benedicam tibi, et multiplicabo semen tuum sicut Stellas cceli. Genes, xxii. t Responsum aeceperat a Spiritu Sancto non visurum se mortem nisi prius videret Christum Dominum. Luc. t Ap. Marc. GLORIES OP MARY. St. Bernard.* If Jesus is offended with us, Mary immediately appeases him. Plutarch re lates that Antipater wrote to Alexander the Great a long letter of accusations against Olympias, the mother of Alexander. Having read the letter, he answered: "Does not Anti- pater know that one tear of my mother is enough to cancel an endless number of letters of ac cusation ?" f Thus we may imagine Jesus would also answer to the accusations which the devil presents him against us when Mary is praying him for us: Does not Lucifer know that one prayer of my mother, in favor of a sinner, is enough to make me forget all the accusations of offences committed against me? The follow ing example is a proof of this. EXAMPLE. This example is not recorded in any book, but a priest, a companion of mine, related it to me, as having happened to himself. Whilst this priest was hearing confessions in a certain church (for sufficient reasons he did not mention the place where this occurred, although the peni tent gave him leave to publish the fact), a youth stood before him, who appeared to wish and not to wish to come to confession. The Father, after looking at him several times, at length call ed him, and asked him if he wished to make his * Exandiet utique matrem filius. De Aqueed. tlgnorare Antipatrum sexcentas epistolas una deleri matris laerymula? Pint, in Alex. 472 GLOKIES OF MAEY. confession. He answered, yes; but as he requir ed a longtime for it, the confessor took him into a retired room. There the penitent began by- telling him that he was a foreigner, and of noble birth, but be could not believe that it was possible for God to pardon him after the life he had led. Besides innumerable other sins he had committed of impurity, homicide, &c., he said, that being en tirely in despair of salvation, he had set about com mitting sins, not so much for his own gratifica tion, as to defy God, and manifest the hatred he bore him. He said, that among other things, he had with him a crucifix, which he had beaten out of contempt. He said that just before, on that very morning, he had made a sacrilegious communion, and for what object? That he might put under his feet the consecrated wafer. And that, in fact, he had actually received, and was about to put in execution this horrible in tention, but was prevented by the people who ob served him. He then consigned to the confess or the consecrated host, wrapped in a paper, and told him that as he was passing by that church he had a great desire to enter. He could not resist this desire, and had entered. That then he felt great remorse of conscience, together with a certain confused and irresolute desire to make his confession. For this reason he had placed himself before the confessional, but while standing there he felt so confused and timid, that he wished to go away, but it seemed as if some one had retained him by force: "Un- GLOKIES OF MAKY. til," he said, "you, Father, called me; and now I find myself hero; I find myself making my confession; but I know not how to do it." The Father then asked him if he had practised any act of devotion during that time; meaning tow ards the most holy Mary ; for such sudden con versions only come through the powerful hands of the Virgin. "None, Father; what devotion could I offer," answered the youth, when I be lieved myself lost?" "But try to remember more carefully," replied the Father. "Father, noth ing." But accidentally putting his hand to his breast, he remembered that he wore the Scapu lar of the Seven Dolors of Mary: "Maria addol- orata." "Ah, my son," said the confessor to him, "do you not see that our blessed Lady has bestowed this grace upon you? And know," he added, "that this church is a church of our bless ed Lady." Hearing this, the youth was mov ed to contrition, and began to weep. He con fessed his sins, and his compunction increased to such a degree that, bursting into tears, he fell, overcome with grief, as it seemed, at the feet of the Father, who, having restored him by a cordial, finally finished hearing his confession, and absolved him with the greatest consolation, as he was entirely contrite and resolved to amend his life. The Father sent him back to his own country after having obtained from him full liberty to preach and publish everywhere the great mercy exercised by Mary towards him. 474 GLORIES OF MARY. PRATER. Oh holy mother of God my mothbi A*jry, didst thou then feel so great care of my salvation that thou didst even consent to offer up to death the object dearest to thy heart, thy beloved Je sus? If thou, then, hast so greatly desired to see me saved, it is just that next to God I should place in thee all my hopes. Oh, blessed Virgin, I do indeed confide entirely in thee. Oh, by the merit of this great sacrifice of the life of thy Son which to-day thou hast offered to God, pray him to have pity on my soul, for which this im maculate Lamb did not refuse to die upon the cross. To-day, oh my queen, I also, in imitation of thee wish to offer my poor heart to God; but I fear that he will refuse it, seeing it thus filthy and loathsome. But if thou wilt offer it to him, he will not refuse it. All the offerings made him by thy most pure hands he accepts and re ceives. To thee, then, oh Mary, I present my self to-day, miserable as I am, and to thee I give myself entirely. Offer me as thine to the eter nal Father and to Jesus, and pray him that through the merits of his Son, and by thy favor, he may accept me, and take me for his own. Ah, my sweetest mother, for the love thou bear- est this Son whom thou hast sacrificed, aid me always, and do not abandon me. Do not permit that I should one day lose, through my sins, this my most loving Redeemer, to-day offered GLOKIES OF MARY. by thee with so much anguish to die on the cross. Say to him that I am thy servant; say to him that in thee I have placed all my hope; say to him, in a word, that thou dost wish for my salvation, and he will certainly graciously hear thee. Amen. DISCOURSE VII. ON THE ASSUMPTION OF MARY. ON this day the Church proposes to us to celebrate two solemn observances in honor of Mary: one, her happy departure from this earth; the other, her glorious assumption into heaven. In the present discourse we shall speak of her departure from this earth, and in the next of her assumption. How precious was the death of Mary! 1st, On account of the special grace which attended it; 2d, On account of the manner of it. Death being the punishment of sin, it would seem that the divine mother, all holy and ex empt from every stain, should not be subject to death, nor suffer the same misfortune as the children of Adam, who are infected by the poison of sin. But God, wishing Mary in all things to be like to Jesus, required, as the Son had died, that the mother should also die; and be cause he wishes to give to the just an example of the blessed death prepared for them, he decreed that the virgin should die, but bj a 476 GLORIES OP MARY. sweet and happy death. Hence we will enter upon the consideration, how precious was the death of Mary. On account of the special grace by which it was accompanied. On account of the manner in which it took place. Point First. Three things render death bitter, namely, attacli merit to earth, remorse for sin, and the uncertainty of salvation. But the death of Mary was entirely free from any such causes of bitterness, and was attended by many circum stances which rendered it precious and joyful. She died as she had always lived, entirely de tached from all earthly things; she died in the most perfect peace of conscience; she died in the certainty of eternal glory. And in the first place, there is no doubt that attachment to the goods of earth renders the death of the worldly bitter and miserable, as the Holy Spirit says: "Oh! death, how bitter is the remembrance of thee to a man that hath peace in his possessions!"* But because the saints die detached from the things of the world, their death is not bitter, but sweet, lovely, and pre cious; or, as St. Bernard explains, it is worthy being purchased at any price. Blessed are the dead who die in the Lord: "Beati mortui qui in Domino moriuntur."f Who are they that being dead, die? Precisely those happy souls that pass into eternity, already detached, and, as it * O mors, qnam amara st memoria tua homini pacem habentt in substantiis suisl Ecc)i. xli. t Apoc. xiv. GLOKIES OP MARY. were, dead to all affections for terrestrial things, having found in God alone there every good; as St. Francis of Assisium, who exclaimed: My God, and my all: "Deus nieus et ornnia." But what soul was ever more detached from the things of the world, and more united to God, than the beautiful soul of Mary? She was in deed entirely detached from her parents, since at the age of three years, when children are most dependent on their parents, and have the greatest need of their assistance, Mary with so great resolution left them, and went to shut her self up in the temple to attend to the things of God. She was detached from riches, contented to live always poor, and supporting herself with the labor of her hands. She was detached from honors, loving an humble and abject life, although queenly honor belonged to her, for she traced her descent from the kings of Israel. The Virgin herself revealed to St. Elizabeth, a Ben edictine nun, that when she was left in the tem ple by her parents, she resolved in her heart to have no other father, and to love no other good but God. St. John saw Mary represented in that woman clothed with the sun, who held the moon under her feet. " And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet."* Interpreters ex plain the moon to signify the goods of this earth, that are uncertain, and change as the * Signum magnum apparuit in coelo; mulier amicta sole et luna ub pcdibus ejus. Apoc. xii. 478 GLORIES OF MARY. moon does. All these goods Mary never had in her heart, but always despised them and kept them under her feet; living in this world as a solitary turtle-dove in a desert; placing her affection on no earthly thing, so that it was said of her: The voice of the turtle is heard in our land; "Vox turturis audita est in terra nos- tra." * And again, "Who is she that goeth up by the desert ? "f whence Rupert says: "Thou hast gone up by the desert, that is, having a solitary soul." J Mary, then, having always lived entirely detached from the things of earth, and only united to God, not bitter, but very sweet and dear to her was death, which united her more closely to God, by the eternal bonds of paradise. Secondly, peace of conscience renders the death of the just precious. The sins committed in life are those worms that the most torment and gnaw the heart of poor dying sinners, who, about to be presented at the divine tribunal, see themselves at that moment surrounded by their sins, which terrify them, and pursue them with cries, as St Bernard says: "We are thy works, we will not desert thee." Certainly Mary could not be afflicted in death by any remorse of conscience, for she was always holy, always pure, and always free from every shade of actual and original sin; hence it was said of her: * Vox turturis audita est in terra nostra. Cant. t Quae est ieta qute ascendit per deeertum, etc. Cant. iii. $ Tails asceudisti per desertum, idest animam habeas golitariam. | Opera tua sumus, non te deeeremus. GLORIES OF MARY. Thou art all fair, oh my love, and there is not a spot in thee: "Tota pulchra es, arnica mea, et macula non est in te."* As soon as she had the use of reason, that is, from the first moment of her immaculate conception in the womb of St. Ann, from that time she began with all her powers to love her God; and thus she continued to do, ever advancing more in perfection and love through her whole life. All her thoughts, her desires, her affections, were wholly given to God; not a word, not a motion, not a glance of the eye, not a breath of hers that was not for God and for his glory, never departing one step, nor separating herself for one moment from the divine love. Ah ! in the happy hour of her death how did all the lovely virtues which she practised during her life surround her blessed bed ! That faith so constant, that affectionate confidence in God, that patience so strong in the midst of sufferings, that humility in the midst of so many privileges, that modesty, that meek ness, that compassion for souls, that zeal for the divine glory, and above all, that perfect charity towards God, with that entire uniformity to the divine will all, in a word, thronged around her, and consoling her, said; We are thy works, we will not desert thee: "Opera tua sumus, non te deseremus." Oh Lady and mother, we are all children of thy loving heart; now that thou art leaving this miserable life, we will not leave thee, we also will go to attend thee and honor * Cant. 480 GLOKIES OF MARY thee in paradise, where, by our means, tbou wilt be crowned queen of all men and of all the angels. In the third place, the certainty of eternal sal vation renders death sweet. Death is called a passage, since, through death we pass from this short life to life eternal. And, as the dread is great of those who die in doubt of their salvation, and who approach the solemn moment with just fear of passing into an eternal death, thus, on the other hand, very great is the joy of the saints at the end of life, hoping with some security to go and possess God in heaven. A. nun of the or der of St. Theresa, when the physician announced to her that death was near, was so full of joy that she said to him: "And how does it happen, sir, that you tell me this good news and ask no fee for it?" St. Lawrence Justinian being at the point of death, and seeing his friends weep ing around him, said to them : "Away, away with your tears, this is no time for tears."* Go elsewhere to weep; if you will remain with me you must rejoice, as I rejoice, in seeing the gate of paradise open to unite me with my God. And thus, also, a St. Peter of Alcantara, a St. Louis of Gonzaga, and so many other saints, on hear ing that death was at hand, burst forth into ex clamations of joy and gladness. And yet they were not certain of the divine favor, nor secure of their own sanctity, as Mary was secure of hers. But what joy must the divine mother have felt * Abito, abite com lacrymis vestris; non est terupus lacrymarum. GLORIES OF MARY. in learning that her death was at hand; she, who had the fullest security of enjoying the divine favor, especially after the angel Gabriel had assured her that she was full of grace, and already possessed God! "Hail, full of grace, the Lord is with thee .... thou hast found grace."* And well did she herself know that her heart was burning continually with divine love, for that as Bernardine de Bustis says, Mary, by a singular grace not granted to any other saint, loved, and was always actually occupied in lov ing God every moment of her life, and so ar dently, that, as St. Bernard says, it required a perpetual miracle to preserve her life in the midst of such burning flames. It was before said to M;iry in the sacred can ticles: "Who is she that goeth up by the des ert as a pillar of smoke of aromatical spices, of myrrh, and frankincense, and of all the powders of the perfumer?"! Her entire mortification was prefigured in the myrrh, her fervent pray ers were signified by the incense, and all her holy virtues united to her perfect charity tow ards God, kindled in her a flame so great, that her holy soul, wholly devoted to, and consumed by divine love, arose continually to God as a pillar of smoke that on all sides breathed sweet odor. As a pillar of smoke, oh blessed Lady, * Ave gratia plena; Dominus tecum . invenisti gratiam. Luc. xxviii. t Quae est ista quae ascendit per desertum, sicut virgula fumi, ex aromatibus myrshae, et thnris, et universi pulveris pigmentariil Cant, ill. 482 GLORIES OF MARY. wrote Rupert, thou hast breathed forth a sweet odor to the Most High.* And Eustachius still more strongly expresses it: A pillar of smoke, because burning interiorly as a holocaust with the flame of divine love, she sent forth a most sweet odor.f As the loving Virgin lived, such she died. As the divine love gave her life, so it gave her death; for she died as the holy Doc tors and Fathers of the Church generally affirm, of no other infirmity than pure love; for St. II- dephonsus says, that Mary either ought not to die, or only die of love. Second Point. But let us now see what were the circumstances of her happy death. After the ascension of Jesus Christ, Mary remained on earth to attend to the propagation of the faith. Hence the disciples of Jesus had recourse to her, and she resolved their doubts, comforted them in their persecutions, and encouraged them to labor for the divine glory and for the salvation of the souls redeemed by her Son. She, indeed, willingly remained on earth, understanding this to be the will of God for the good of the Church; but she could not but feel the pain of being far from the presence and sight of her beloved Son, who had ascended into heaven. "Where your treasure is," said the Redeemer, "there will your heart be also."| Where any one believes his * Tails fumi virgula, beata Maria, euavem odorem epirasti altis- imo. t Virgula fumi, quia concremata intus in holocaustum incendio divini amoris, ex ea flagrabat Buavissimus odor. J TJbi thesaurus vester est ibi et cor vestrum erit. Luc. xii. GLORIES OF MAET. treasure and his happiness to lie, there he always holds the love and desire of his heart fixed. If Mary then loved no other good than Jesus, he be- ingin heaven, in heaven were all her desires. Tau- lerns wrote of Mary: The eellof Mary was hea ven, "Marise cella fuit co3lum,"* for being in hea ven, with her affection, she made it her continual abode. Her school was eternity: "Schola aeter- nitas," for she was always detached from tern- poral possessions. Her teacher, divine truth: "Psedagogus divina veritas," for she was always guided in her actions by the divine light. Her mirror, the Divinity; "Speculum divinitas," for she looked upon nothing but God, in order to conform always to the divine will. Her orna ment, devotion: "Ornatus ejus devotio," for she was always ready to fulfil the divine commands. Her repose, union with God: "Quies unitas cum Deo," for her peace was only in uniting herself with God. In a word, the place and treasure of her heart was God alone: "Cordis illius locua et thesaurus solus Deus erat." The most holy Virgin consoled her loving heart during this cruel separation, by visiting, as it is narrated, the holy places of Palestine, where her Son had been in his lifetime: she often visited now the sta ble of Bethlehem, where her Son was born; now the w*rkshop at Nazareth, where her Son had liv- d FO many years poor and despised; now the gar- den of Gethsemane, where her Son commenced Bis passion: now the hall of Pilate, where he was de Nat. Mar. 484 GLORIES OF MARY. scourged; the place where he was crowned; but more often she visited Calvary, where her Son had expired; and the holy sepulchre, where she finally had left him. And thus the most loving mother used to soothe the pains of her cruel ex ile. But this was not enough to satisfy her heart, which could not find its perfect rest upon this earth; hence her continual sighs were ascend ing to her Lord, as she exclaimed with David, but with more ardent love: "Who will give me wings like a dove, and I will fly and be at rest."* Who will give me wings like a dove to fly to my God and there to find my rest? "As the hart panteth after the fountains of water, so my soul panteth after thee, oh God."f As the wounded stag pants for the fountain, so my soul, wounded by thy love, oh my God, desires and sighs for thee. Ah, the sighs of this holy turtle-dove could not but reach the heart of her God,who loved her so much: "The voice of the turtle is heard in our land." Wherefore not be ing willing to defer any longer consolation to his beloved, behold, he graciously hears her de sire and calls her to his kingdom. Cedrenus,* Nicephorus, and Metaphrastes,] relate, that the Lord, some days before his death, sent to her the angel Gabriel, the same who once announced to her that she was the blessed woman * Quis dabit mihi pennas eicut columbse, et volabo et requiescamf Psal. lir. t Quemadmodum desiderat cervus ad fontes aquarum, ita desiderat anima mea ad te, Deus. Psal. xli. % Comp. Hist. I Orat. de Dorm. Mar. GLORIES OF MAKY. chosen to be the mother of God: My Lady and Queen, said the angel to her, God has already graciously heard thy holy desires, and he has sent me to tell thee to prepare to leave the earth, for he wishes thee with him in paradise. Come then, to take possession of thy kingdom, for I and all its holy citizens await and desire thee. At this happy annunciation what should our most humble and holy Virgin do but conceal her self more deeply in the centre of her most pro found humility, and reply in those same words with which she answered St. Gabriel when he announced to her that she was to become moth er of God: Behold the handmaid of the Lord: "Ecce ancilla Domini ? " Behold, she again an swered, the servant of the Lord; he in his pure goodness has chosen me and made me his moth er; now he calls me to paradise. I neither mer ited the one or the other honor; but since he wishes to manifest his infinite liberality towards me, I am ready to go where he wishes. "Behold the handmaid of the Lord; " may the will of my God and Lord always bo fulfilled in me. After receiving this precious intelligence, she imparted it to St. John, and we may imagine with what grief and tender emotion he heard this news; he who for so many years had been near her as a son, and had enjoyed the celestial conversation of this most holy mother. She then visited anew the holy places of Jerusalem, tenderly taking leave of them, especially of Cal vary, where her beloved Son had died. And 486 GLORIES OF MARY. then she returned to her poor dwelling to pre* pare for death. During this time the angels did not cease to come and visit this their beloved queen, consoling themselves with the thought that they should soon see her crowned in heaven. Many authors assert,* that before she died, by a divine miracle, the apostles and also some of the disciples came from the different places where they were dispersed, and all assembled in the apartment of Mary, and that when she saw all these her dear children united together in her presence, she thus addressed them: My dear children, for love of you, and to help you, my Son left me on this earth. But now the holy faith is spread throughout the world, already the fruit of the divine seed is grown up; hence my divine Son, seeing that my assistance was no longer needed upon the earth, and compassion ating me for the pain of separation, has gracious ly heard my desire to depart from this life, and go to see him in glory. If I leave you, my heart does not leave you; I will carry with me the great love I bear you, and it shall always remain with me. I am going to paradise to pray for you. At these sad tidings, who can realize how great were the tears and lamentations of these holy disciples, knowing that they were shortly to be separated from their mother ? Then, they all in tears exclaimed, then, oh Mary, thou wilt leave us ! It is true that this earth is not a worthy and fit place for thee, and that we * S. Aadr. Cret. Or. de Dorm. Deip., Damasc. de Dorm. Deip 1. 0LOEIES OF MARY. are not worthy to enjoy the society of a mother of God; but remember that thou art our mother; thou hast until now enlightened us in our doubts, consoled our sorrows, strengthened us in per- eecutions, and how canst thou now abandon us, leaving us alone without thy comfort in the midst of so many enemies and so many conflicts ? We hare already lost on earth Jesus, our master and our Father, who has ascended into heaven; we have since been consoled by thee, our moth er; and now how canst thou leave us orphans, without father or mother ? Oh remain with us, oh our Lady ! or take us with thee. Thus writes St. John Damascene.* "No, my children (thus sweetly the loving queen began to speak) this is not according to the will of God; content your selves to do what lie has appointed for you and for me. To you it yet remains to labor on the earth for the glory of your Redeemer, and to perfect your eternal crown. I do not leave you to abandon you, but to help you more by my in tercession with God in heaven. Be satisfied. I commend to you the holy Church; I commend to you the souls redeemed by my Son; let this be my last farewell, and the only remembrance that I leave you. If you love me, labor for souls, and for the glory of my Son; for we shall one day meet again in paradise, never more to separate throughout eternity." Then she begged them to give burial to her body after death, blessed them, and directed St. * Orat. de Ass. Virg. 488 GLOEIES OF MAKY. John, as Damascene relates,* that after he! death he should give her two garments to two virgins who had served her for some time, and then she decently composed herself upon her poor little bed, where she laid herself to await death, and with death the meeting with her divine spouse, who shortly was to come and take her with him to the kingdom of the blessed. Behold, she already feels in her heart a great joy, the forerunner of the coming of the spouse, which overwhelms her with a great and new sweetness. The holy apostles, seeing that Mary already was about to depart from this earth, burst forth into fresh weeping, and knelt around her bed: some kissed her holy feet, others asked her special blessing, one recommended to her some particular necessity of his, and all wept bitterly, for their hearts were pierced with grief at being obliged to separate forever in this life from their beloved Lady. And she, their most loving mother, compassionated all, consoled all, promising to some her protection, blessing oth ers with peculiar affection, and encouraging others to labor for the conversion of the world; especially did she call St. Peter to her, and as head of the Church, and vicar of her Son, she recommended to him in particular the propaga tion of the faith, promising him her special pro tection from heaven. But in a very special manner did she call to her St. John, who felt * Nicephorus and Metaphrasles, appr. 1 Ist. di Mar. del P. E> Gius.eM. 1. GLORIES OF MARY. a greater sorrow than all the others at the moment of separation from that holy mother; and the most grateful Lady, calling to mind the affection and attention with which this holy disciple had served her through all the years they had passed on earth since the death of her Son, said to him with great tenderness: My John, I thank thee for all the assistance thou hast afforded me; my son, be certain that I never will be ungrateful to thee for it. If I leave thee now, I am going to pray for thee. Remain in peace in this life until we meet iri heaven, where I will await thee. Do not forget me; in all thy necessities call me to thy aid, for I never will forget thee, my beloved son. My son, I bless thee, I leave thee my benediction; rest in peace adieu. But the death of Mary draws near. The di vine love, with its blessed and ardent flames, have almost entirely consumed the vital spirits, the celestial phoenix is going to lose her life in the midst of this fire. Then the host of angels come lo meet her,as if to be ready for the great triumph with which they were to accompany her to par adise. Mary was indeed consoled at the sight of Ihese holy spirits; but not fully consoled, for she did not yet see her beloved Jesus, who was the whole love of her heart. Hence she often repeated to the angels who descended to salute her: "I adjure you, oh daughters of Jerusalem, if you find my beloved, that you tell him that I 490 GLORIES OP MARY. languish with love."* Oh holy angels! oh bless ed citizens of the heavenly Jerusalem! ye come in hosts kindly to console me, and ye all console me with your sweet presence; I thank you, but ye all do not fully satisfy me, for I do not yet gee my Son coming to console me Go, if you love me, return to paradise, and tell my be loved, from me, that I languish and faint for his love. Tell him to come, and come quickly, for I am dying with my desire to see him. But behold, Jesus himself comes to take his mother to the kingdom of the blessed. It was revealed to St. Elizabeth, that the Son appeared to Mary before she expired, with the cross in his hand, to show the special glory he had ob tained from the redemption, having by his death made the acquisition of this great creat ure, who through the ages of eternity was to honor him more than all men and all angels. St. John of Damascus relates, that he gave to her the holy viaticum, saying to her, tenderly: Take, oh my mother, from my hands, that same body which thou hast given me. And the moth er having received with the greatest love that final communion, with her last sighs said to him: My Son, into thy hands I commend my spirit; I recommend to thee this soul that thou, in thy goodness didst create even from the be ginning, rich in so many graces, and by a peculiar privilege hast preserved from every stain of sin. I commend to thee my body, from which thou * Adjure vos, fili Jerusalem, si inveneritis dileetum meum, ut ttuntietis ei, qnia amore langueo. Cant. GLORIES OF MARY. hast deigned to take flesh and blood. I com mend to thee, also, these my dear children (speaking of the holy disciples who were around her), they are afflicted at my departure ; do thou console them, who lovest them more than I do, bless them, and give them strength to do great things for thy glory.* The end of the life of Mary having now ar rived, there was heard, as St. Jerome relates, in the apartment where she lay, a great harmony; and also, as it was revealed to St. Bridget, a great brightness was seen. By this harmony and unusual splendor the holy Apostles perceived that Mary was then departing, at which they broke forth again in tears and prayers, and raising their hands, with one voice exclaimed: Oh, our mother, now thou art going to heaven, and art leaving us, give us thy last benediction, and do not forget us in our misery. And Mary, turning her eyes around upon them all, as if bidding them for the last time farewell, said: Adieu, my children: I bless you; do not fear that I shall forget you. And now death came, not indeed clothed in mourning and sadness, as it comes to others, but adorned with light and joy. But why death, why death? Rather should we say that divine love came to cut the thread of that noble life. And as a lamp before going out, her life, amid these last flickerings, flashed forth more brightly, and then expired. Thus, this beautiful soul, her Son inviting her to follow him, wrapped in the flame of her charity * App. S. gio. Dam. or. de Ass. 492 GLORIES OP MARY. and in the midst of her amorous sighs, breathed forth a greater sigh of love, expired and died* and thus that great soul, that beautiful dove oi our Lord, was released from the bonds of thig life, and entered into the glory of the blessed, where she sits, and will sit, as queen of paradise, for all eternity. Now Mary has left the earth, now she is in heaven. From thence this kind mother looks down upon us, who are still in this valley of tears, compassionates us, and promises us her sup port if we wish for it. Let us pray her always that by the merits of her blessed death she may obtain for us a happy death; and if it please God, that she may obtain for us to die on a Sat urday, which is dedicated to her honor, or on a day of the Novena, or of the octave of some of her feasts, as she has obtained for so many of her servants, and especially for St. Stanislas Kostka, for whom she obtained to die on the day of her glorious Assumption, as Father Bar- toli relates in his life of the saint.* EXAMPLE. During the lifetime of this holy youth, who was wholly devoted to the love of Mary, it happened that on the first day of August, he heard a sermon of Father Peter Canisius, in which, preaching to the novices of his society, he fervently urged upon all, the important ad vice, to live every day as if it might be the last of their life, after which they were to be pre- * Lib. GLOEIES OF MARY. sented at the divine tribunal. The sermon being finished, St. Stanislas told his companions that this counsel had been for him especially the voice of God, for that he was to die on that very month. He said this either because Go<3 had expressly revealed it to him, or at least be cause he gave him a certain internal presentiment of what afterwards happened. Four days after^ the blessed youth went with Father Emmanuel to St. Mary Major, and beginning to speak of the approaching festival of the Assumption, he said: "Father, I believe that on that day there is seen in paradise a new paradise, the glory being seen there of the mother of God crowned queen of heaven, and seated so near the Lord above all the choirs of angels. And if it is true that every year, as I believe it to be certain, this fes tival is renewed in heaven, I hope to see the next one." The glorious martyr St. Lawrence having fallen to the saint by lot as his monthly patron, according to the custom of that society, it is said that he wrote a letter to his mother Mary, in which he prayed her to obtain for him that he might be a spectator of this festival of hers in paradise. On St. Lawrence s day he received communion, and after [it supplicated the saint to present that letter to the divine mother,by interposing his intercession that the most holy Mary might graciously hear his pray er. At the close of this very day a fever came upon him, and although it was very light, he, however, from that hour esteemed it for certain 494 GLORIES OF MARY. that he had obtained the favor asked for film, namely, an early death. Indeed, on going to bed he said joyfully, with a smiling countenance: "From this bed I shall never arise." And speaking to Father Cladius Aqua viva, he added: "I believe that St. Lawrence has already obtain, ed for me the grace from Mary that I should be in heaven on the festival of her Assumption." But no one thought much of these his words. The vigil having arrived, his malady continued to appear light, but the saint told a brother that he should die the next night, and the brother an swered: "Oh, brother, it would be a greater mira cle to die of so slight an illness, than to be cured." But, behold, after noon he fell into a deadly swoon, and then came a cold sweat, and he en tirely lost his strength. The superior hastened to him, and Stanislas prayed him to order him to be placed on the bare floor, that he might die as a penitent, which was granted in order to satisfy him, and he was laid on the floor on a mattress. Then he made his confession, re ceived the viaticum, not without the tears of all present, for when the divine sacrament was brought into the apartment, his eyes kindled with celestial joy, and his whole countenance was radiant with holy love, so that he seemed a seraph. He also received extreme unction, and meanwhile did nothing but now raise his eyes to heaven, now look upon, kiss, and lovingly press to his breast, an image of Mary. A father said to him: "Of what use is it to wear that rosary GLORIES OF MARY. around your hand, if you cannot recite it?" He answered: "It serves to console me, for it is something belonging to my mother." "Oh, how much more," said the Father, "will you be consoled by seeing her, and kissing, in a short time, her hands in heaven ! " Then the saint, with his countenance all on fire, raised his hands, thus to express his desire of finding himself soon in her presence. Then his dear mother ap peared to him, as he himself declared to those around him, and soon after, at the dawa of day on the fifteenth of August, he expired as a saint, his eyes fixed on heaven, without a motion, so that not until afterwards, when the image of the most holy Virgin was presented, and he made no movement towards it, it was perceived that he had already gone to kiss in paradise the feet of his beloved queen. PKAYEB. Oh, our most sweet Lady and Mother, thou hast already left the earth, and hast reached the kingdom, where thou sit test as queen over all the choirs of angels, as the holy Church sings: She was exalted about the choirs of angels in the celestial kingdoms : "Exaltata est super chores angelorum ad crelestia rcgna." We know that we sinners are not worthy of having thee with us in the valley of darkness. But we know also, that thou in thy grandeur hast never forgotten us in our misery, and by being exalted to such glory hast never lost compassion 496 GLOEIES OP MAKY. for us poor children of Adam, but rather that it is increased in thee. From the high throne then, where thou dost reign, turn, oh Mary, even upon us, thy pitying eyes, and take com passion upon us. Remember, too, that on leav ing this world, thou didst promise not to forget us. Look upon us and succor us. See in what tempests and in how many dangers we are, and always shall be, till the end of our life arrives. By the merits of thy holy death, obtain for us holy perseverance in the divine friendship, that we may finally depart from this life in the grace of God, and thus come one day to kiss thy feet in paradise, and unite ourselves with the blessed spirits in praising thee, and singing thy glories, as thou dost merit. Amen. DISCOURSE VIII. ANOTHER DISCOURSE ON THE ASSUMPTION OF MARY. Hoiv glorious was the triumph of Mary when she ascended to heaven! Hoiv exalted was the throne to which she was raised in heaven ! IT would seem just that the holy Church, on this day of the Assumption of Mary to heaven, should rather invite us to weep than to rejoice, since our sweet mother has quitted this earth, and left us bereft of her sweet presence, as St. Bernard says: It seems that we should rather weep than exult: Tlangendum nobis, quam GLORIES OF MARY. plandendum inagis ease videtur."* But no, th holy Church invites us to rejoice: "Let us all rejoice in the Lord, celebrating a festival in honor of the blessed Virgin Mary."f And just ly, if we love this our mother, we ought to congratulate ourselves more upon her glory than upon our own particular consolation." What son does not rejoice, although separated from hia mother, if he knows that she is going to take possession of a kingdom? Mary, to-day, is to be crowned queen of heaven, and shall we not make a feast and rejoice if we truly love her? Let us all rejoice, let us rejoice: "Gaudeamus omnes, et gaudeamus. " And that we may be consoled the more by her exaltation, let us con sider, in the first place, how glorious was the triumph of Mary ascending to heaven; secondly, how exalted was the throne to which she was elevated in heaven. First Point. After Jesus Christ our Saviour had completed the work of our redemption by his death, the angels earnestly desired to have him with them in their heavenly country; hence they were continually supplicating him, re peating the words of David : "Arise, oh Lord, into thy resting-place, thou and the ark which thou hast sanctified."| Come, oh Lord, now that thou hast redeemed men, come to thy king dom with us, and bring with thee also the liv- * Serm. 1, de Ass. t Gaudeamus omnes in Domino diem f estum celebrantes sub honore B. Mariae Virginis. * Surge, Domine, iu requiem tuam, tu et area sanctificationis tuse. Psal. cxxxi. 49S GLORIES OP MARY. ing arkofthysanctification, namely, thy mother, who was the ark sanctified by thee when thou didst inhabit her womb. Thus St. Bernardino puts it into the mouth of the angels to say: Let thy most holy mother Mary also ascend sanctified by thy conception.* At length, then, our Lord wished to satisfy this desire of those citizens of the heavenly country, by calling Mary to paradise. But, if he wished that the ark of the covenant should be conducted with great pomp into the city of David And David and all the house of Israel brought the ark of the covenant of the Lord with joyful shouting, and with sound of trumpetf with far more splendid and glorious pomp he ordained that his mother should enter into heaven. The proph et ISlias was carried up to heaven in a chariot of fire, which, according to the interpreters, was but a company of angels who raised him from the earth. But, to conduct thee into heaven, oh mother of God, as Rupert the Abbot says, a com pany of angels was not enough, but the King of heaven himself, with all his celestial court, came to accompany thee.J St. Bernardine of Sienna is of the same opin ion, namely: that Jesus Christ, in order to hon- * Ascendat etiam Maria tua sanctissima mater, tui conceptione eanctificata. Serm. de Ass. t-Et David et omnis domus Israel ducebant arcam testament! Domini in jubilo, et clangore buccinse. 2 Reg. $ Ad transferendum te in coelum non nnus tan turn currus igneus, sed totas cum rege BUO fllio tuo venit, atque occurrit exercitus an, gelorum. GLORIES OF MARY. or the triumph of Mary, came himself from paradise to meet and accompany her.* And precisely for this object it was, says St. Anselm, that the Redeemer wished to ascend before his mother, not only to prepare for her a throne in that palace, but also to render her entrance into heaven more glorious, accompanying her him self, with all the blessed spirits.-f Hence St. Peter Damian,coutemplating the splendor of this assumption of Mary into heaven, says that we shall find it more glorious than the ascension of Jesus Christ; for the angels only came to meet the Redeemer, but the blessed Virgin went to glory met and accompanied by the Lord of glory himself, and by all the blessed company of saints and angels. J Hence Guerric the Abbot represents the divine Word speaking thus: I descended from heaven upon earth to give glory to my Father ; but afterwards, to pay honor to my mother, I ascended again into heaven, that I might thus be enabled to come to meet her, and accompany her by my presence to paradise. Let us now consider how the Saviour really did come from heaven to meet his mother, and Surrexit gloriosus Jesus in occursum gu dulcisBim* matris. t Prudentiore consilio illam praecedere volebas, quatenue in regno tno ei locum prseparares, et sic comitatus tola curia tua festivus ei occurrens sublimins, sicut decebat, tuam matrem ad te exal tares. Vid. de Exc. Virg. cap. $ Invenies occnrsum ejus pompje digniorem, quam in Christi as- censione; soli quippe angeli redemptori occurrere potuerunt, matri vero fllius ipse cum tota curia tarn angelorum quam sanctorum oc currens, auxit ad beat* consistorium seesionis. Serai, de Ass. 5 Ego ut patrem honorarem, ad terrain descend!; ut matrem iiou- orarern, ad cesium reasoendi. 500 GLOEIES OF MARY. at the first interview said, to console her; "Arise, make haste, my love, my dove, my beautiful one, and come; for winter is now past . and gone."* Come, my dear mother, my beautiful and pure dove, leave that valley of tears where thou hast suffered so much for my love; come from Liba- nus, my spouse, come from Libanus, come, thou shalt be crowned. f Come with soul and body, to enjoy the reward of thy holy life. If thou hast suffered much upon earth, far greater is the glory that I have prepared for thee in heaven. Come there to sit near me; come to receive the crown that I will give thee as queen of the universe. Now, behold, Mary leaves the earth, and calling to mind the many graces she had there re ceived from her Lord, she looks at it at the same time both with affection and compassion, leav ing in it so many poor children, in the midst of so many miseries and dangers. And now Jesus offers her his hand, and the blessed mother ris es in the air and passes beyond the clouds and spheres. Behold her now arrived at the gates of heaven. When monarchs made their entrance to take possession of their kingdom, they do not pass through the gates of the city, for either these are taken off entirely, or they pass over them. Hence the angels, when Jesus Christ en tered paradise, cried: "Lift up your gates, O ye princes, and be ye lifted up, O eternal gates; * Surge, propera, arnica mea, columba mea, et veni. Jam hyems transiit, imber abiit et reeessit. Cant. t Veni de Libano. sponsa mea, veni de Libauo; veni coronaoerii. Oant. GLORIES OF MAilY. and the King of glory shall enter in."* Thus, also, now that Mary is going to take possession of the kingdom of the heavens, the angels who accompany her cry to the others who are within: "Lift up your gates, ye princes, and be ye lifted up, O eternal gates, and the queen of glory shall enter in."f And now Mary enters into the blessed country. But on her entrance, the celestial spirits seeing her so beautiful and glorious, ask of those who are without, as Origen describes it, and exclaim, nil rejoicing in heaven in one (voice): Who is this that cometh up from the desert, flowing with delights, leaning upon her beloved?"^ And who is this creature so beautiful, that comes from the desert of the earth, a place so full of thorns and tribulation? But this one comes so pure and so rich in virtue, supported by her belov ed Lord, who deigns to accompany her with so great honor. Who is she ? The angels who ac company her answer: This is the mother of our King, she is our queen, and the blessed one among women, full of grace, the saint of saints, the beloved of God, the immaculate, the dove, the most beautiful of all creatures. And then all those blessed spirits begin to bless and praise her, singing, with more reason than the Hebrews * Attollite portas principes vestrae, et elevamini portae eternales, t introibit rex glorias. Psal. xxiii. t Attollite portas, principes, vestras, et,elevamini portae eternales, t introibit regina glorise. JTJna omnium in coelo erat laetantium (vox): Quse est ista quae ascendit de deserto deliciis affiuens, innixa super dilectum euum? Cant. viii. 502 GLORIES OF MARY. said to Judith: "Thou art the glory of Jerns* lem, thou art the joy of Israel, them art the hon or of our people."* Ah! our Lady and our queen, then thou art the glory of paradise, the joy of our country, thou art the honor of us all; be ever welcome, be ever blessed; behold thy kingdom, behold us, we are all thy servants, ready for thy commands. Then all the saints who were at that time in paradise came to welcome her and salute her as their queen. All the holy virgins came: They saw her, and declared her most blessed and they praised her.f We, they said, oh most blessed Lady, are also queens of this kingdom, but thou art our queen; for thou wast the first to give us the great example of consecrating our virginity to God; we all bless and thank thee for it. Then came the holy confessors to salute her as their mistress, who had taught them so many beautiful virtues by her holy life. The holy martyrs came also to salute her as their queen, because by her great constancy in the sorrows of the passion of her Son, she had taught them, and also obtained for them by her merits, strength to give their life for the faith. St. James came also, the only one of the apostles who was then in paradise, to thank her in the name of all the other apostles, for the great comfort and support she had given them * Tu gloria Jerusalem, tn Isetitia Israel, tu honorificentia populi Hostri. Jud. t Yidernnt earn filise, et beatissimam praedicaverunt, . daverunt earn. Cant. GLORIES OP MJLRY. 5 OS while she was upon earth. The prophets next came to salute her,and they said to her: Ah, Lady, thou wast foreshadowed in our prophecies. The holy patriarchs came and said to her: Oh Mary, thou hast been our hope, so much and so long sighed for by us. And among those came our first parents, Adam and Eve, to thank her with greater affection. Ah, beloved daughter, they said to her, thou hast repaired the injury done by us to the human race; thou hast obtained for the world that blessing lost by us, on ac count of our crime: by thee we are saved, and for it be forever blessed. Then came holy Simeon to kiss her feet, and with joy reminded her of that day on which he received from her hands the infant Jesus. St. Zachary and St. Elizabeth also came, and thank ed her again for that loving visit, that with so much humility and charity she made them in their dwelling, and through which they received so many treasures of grace. St. John the Bap tist came with greater affection to thank her for having sanctified him by means of her voice. But what could her parents, St. Joachim and St. Anna, say to her, when they came to salute her? Oh God! with what tenderness must they have blessed her, saying: Ah! beloved daughter, what happiness was ours in having such a child! be thou our queen now, because thou art the mother of our God; as such we salute thee and adore thee. But who can comprehend the affection with which her dear spouse St. Joseph 504 GLORIES OF MARY. came to salute her ? "Who can describe the joy that the holy patriarch experienced at seeing hid spouse arrive in heaven with so much triumph, made queen of all paradise? With what lender* ness did he say to her: Ah! my Lady and spouse^ how shall I ever be able to thank our God as I ought for having made me thy spouse, thou who art his true mother? Through thee I merited on earth to attend upon the childhood of the incarnate Word, to bear him so often in my arms, and receive from him so many special favors. Blessed be the moments that I spent in life serving Jesus and thee, my holy spouse. Behold our Jesus; let us console ourselves that now he is no more lying in a stable upon hay, as we saw him at his birth in Bethlehem; he does not now live poor and despised in a shop, as once he lived with us in Nazareth; he is not now nailed to a shameful cross, as when he died for the salvation of the world in Jerusalem; but he sits at the right hand of the Father, as king and Lord of heaven and of earth. And now, oh my queen, we shall never more depart from his holy feet, where we shall bless and love him eternally. Then all the angels came to salute her, and she, the great queen, thanked all for the assistance they had given her on earth, especially thanking the Archangel St. Gabriel, who was the happy ambassador of all her glories, when he came to announce to her that she was to be made moth er of God. Then the humble and holy Vir* GLORIES OF MARY. gin, kneeling, adores the divine majesty, and wholly lost in the consciousness of her nothing ness, thanks him for all the graces bestowed upon her solely by his goodness, and especially for having made her mother of the eternal Word. Let those who can, comprehend with what love the most holy Trinity blessed her. Let them comprehend what a welcome the eternal Father gave to his daughter, the Son to his mother, the Holy Spirit to his spouse. The Father crowns her by sharing with her his pow er, the Son his wisdom, the Holy spirit his love. And all the three divine persons establishing her throne at the right hand of Jesus, declare her universal queen of heaven and of earth, and command angels and all other creatures to rec ognize her for their queen, and as queen to serve and obey her. And here we pass on to the consideration of how exalted was this throne to which Mary was elevated in heaven. Second Point. If the human mind, says St. Bernard, cannot attain to comprehend the im mense glory which God has prepared in heaven for those who have loved him on earth, as the apostle declares, who will ever attain to com prehend what he has prepared for her who bore him? "Quid praeparavit gignenti se"? What glory did he prepare for his beloved mother, he who on earth loved her more than all men; who, even from the first moment of her creation, lov ed her more than all men and angels united! Justly, then, does the holy Church sinjy that 506 GLORIES OF MARY. Mary having loved God more than all the angels, she has been exalted above all the angels, in hea ven.* Yes, she was exalted, says William the Abbot, above the angels, so that she sees no one above her but her Son, who is the only begot ten Son of God.f Hence the learned Gerson asserts, that all the orders of angels and of saints being divided into three hierarchies, as the angelic Doctor de- clares,J and St. Dionysius also, Mary consti tutes in heaven a hierarchy of herself, the most sublime of all, and next to God. And as the mis tress, St. Antoninus adds, is incomparably above her servants, so is the glory of Mary incompara bly greater than that of the an gels. || And in or der to understand this, it is enough to know what David said, that this queen was seated at the right hand of the Son: The queen stood on thy right hand: "Astitit regina a dextris tuis. ^ Which St. Athanasius exactly explained by say ing: Mary is placed at the right hand of God.** The works of Mary, as St. ildephonsus says, certainly incomparably surpassed in merit the works of all the saints, and therefore the reward and the glory she merited cannot be conceived. ff * Exaltata eet sancta Dei genitrix super chores angelorum ad coelestia regna. In Feet. Aee. t Matrem dico exaltatam super choros angelorum, ut nihil con- templetur super se mater, nibi tiiium tsuuin. Serin. 4, cle Ass. \ Quaest. Virgo sola constituit hierarchiam secundam sub Deo hierarcha pnmo. Sup. Magn. I Virgo est domina angelorum; ergo et improportionabiliter eat snpra omnem hierarchiam angelorum exaltata. 4, part. tit. t Psal. xliv. ** Collocatur Maria a dexteris Dei. De Ass. ft Sicufc est incomparable quod gessit, ita et incompreheneibile GLORIES OP MARY. And if it is certain that God rewards according to merit, as the apostle says, "Who will render to every man according to his works; * it is also certain, says St. Thomas, that the Virgin who excelled in merit all, both men and angels, must have heen exalted above all the celestial orders. f In fine, adds St. Bernard, let us measure the sin* gular grace that she acquired on earth, and then we may measure the singular glory that she has obtained in heaven. The glory of Mary, remarks a. learned author, which was a full glory, a complete glory, is dif ferent from that which the other saints have in heaven. It is true that in heaven all the blessed enjoy a perfect peace and full content; yet it will always be true that no one of them enjoys that glory that he could have merited if he had loved and served God with greater fidelity. Hence, although the saints in heaven desire noth ing more than what they possess, yet, in fact, there is something they could yet desire. It is also true that the sins which they have commit ted, and the time which they have lost, do not bring suffering; but it cannot be denied that the most good done in life, innocence preserved and time well employed, give the greatest content. praeminm, et gloria inter omnes eanctos, qnam merait. Serm. de Ass. * Reddet unicuique secundum opera ejus. Rom. t Sicut habuit meritnm omnium, et amplius, itafcongrunm fuit, ut super omnes ponatur ordines coeleetes. L. de Sol. Sanct. j Quantum enim gratise in terris adepta est, tantum et in coelis ob- tinet glorite singularis. S II. P. la Colombiere, Pred. 508 GLORIES OF MAKY. Mary in heaven desires nothing, and has nothing to desire. Who of the saints in paradise, says St. Augustine, if asked whether he has committed eins, can answer no, except Mary ?* It is certain, as the holy Council of Trent has defined,f that Mary never committed any sin, not even the least; not only she has never lost divine grace never bedimmed it, but she has never kept it unemployed; she never did an action that was not meritorius; she never said a word, or had a thought, or drew a breath, that was not directed to the greatest glory of God; in a word, she never relaxed or stopped one moment in her onward course to God; she never lost anything through negligence, for she always corresponded with grace with all her power, and loved God as much as she could love him. Oh Lord, she now says to him in heaven, if I have not loved thee as much as thou dost merit, at least I have loved thee as much as I could. The graces of the saints were different in each, as St. Paul said: There are diversities of graces: "Divisiones gratiarum sunt." So that each of them corresponding with the grace received, has rendered himself excellent in some virtue; one in saving souls, one in leading a life of penance, one in suffering torments, one in contemplation; hence the holy Church, when celebrating their festivals, says of each: And there was not found the like to him: "Non est inventus similis illi." And as in their merits, so are they in heaven * De Nat et Qrat. t Sesa. GLORIES OF MARY. different in glory: for star differetb from stai in glory: " Stella enim a Stella differt."* The Apostles differ from the martyrs, confessors from virgins, the innocents from penitents. The holy Virgin being full of all graces, excelled each saint in every kind of virtue; she was the apostle of the apostles; she was queen of the martyrs, for she suffered more than all of them; she was the standard-bearer of the virgins, the model of spouses; she united in herself a perfect innocence with a perfect mortification; in a word, she united in her heart all the most heroic virtues which any saint has ever practised. Hence it was said of her: "The queen stood on thy right hand in gilded clothing, surrounded with variety ;"f for all the graces, privileges, and merits of the other saints were found united in Mary, as the Abbot of Celles says: The prerogatives of all the saints, oh Virgin, thou hast united in thyself.J Thus as the splendor of the sun exceeds the splendor of all stars united, so, says St. Basil, the glory of the divine mother exceeds that of all the blessed. And St. Peter Damian adds, that as the light of the stars and of the moon dis appears as if they were not, at the rising of the * 1 Cor. t Astitit regina a dextris tuis in vestitu deaurato circumdata varle- tate. Psal. xliv. $ Sanctorum omnium privilegia, O Virgo, omnia habes in te con- gesta. Maria universes tantum excedit, quantum sol reliqua astra. Oc to An. MO GLORIES OF MARY. arm, thus Mary so far obscures in glory the splen dor of men and angels, that as it were, these do pA appear in heaven.* Whence St. Bernardino of Sienna agrees with St. Bernard in asserting that the blessed participate in part in the divine glory, but that the Virgin, in a certain manner, has been so enriched with it, that it seems no creature could be more united with God than is Mary.f Which is confirmed by the blessed Al- bertus Magnus, when he says that our queen con templates God very near incomparably more BO than all the other celestial spirits.! And the above-named St. Bernardine says, moreover, that as the other planets are illuminated by the sun, so all the blessed receive greater light and joy from the sight of Mary. And in another place he likewise asserts, that the mother of God, ascending to heaven, increased the joy of all its inhabitants.! Hence St. Peter Damian says,that the blessed have no greater glory in heaven, after God, than to enjoy the presence of * Sol ita sibi eiderum et lunse rapit poeitionem, ut eint quasi non sink Similiter et Virga Jesse utrorumque spirituum habebat digni tatem, ut in comparatione v irginis nee possint apparere. Serm. de Ass. t Divinse gloriae participatio cieteris quodammodo per partes datur, sed secundum Bernardum B. Virgo Maria penetravit abyesum, ut quantum creaturse conditio patitur, illi luci inaccessibili videatur immersa. To. 1, Serai. $ Visio vlrginis mains super omnes creaturas incomparabiliter contemplatur majestatem Dei. De Laud. Virg. Qnodammodo sicut csetera luminaria illuminantnr a sole, aic tot* eceleslis curia a gloriosa virgine laetificatur. Loc. cit. art. I Gloriosa virgo cum coelis ascendit, supernorum gaudia civium eomulavit, Sena, de Ass. GLORIES OF MARY. that most beautiful queen: Sim? ma gloria est post Deura tevidere."* And St. Bonaventure: Next to God, our greatest glory and our greatest joy is from Mary.f Let us rejoice, then, with Mary, in the exalted throne to which God has elevated her in heaven. And let us rejoice also for our own sake, since if our mother has ceased to be present with us, by ascending in glory to heaven, she has not ceased to be present with us in her affection. Nay, being there nearer and more united to God, fihe better knows our miseries, and therefore pities them more, and is better able to relieve us. And wilt thou, as St. Peter Damian asks, oh blessed Virgin, because tbou hast been so exalt ed in heaven, be forgetful of us miserable creatures ? J No, may God preserve us from the thought; a heart so merciful cannot but pity our miseries which are so great. If the pity of Mary for us was so great when she lived upon earth, much greater, says St. Bonaventure, is it in heaven, where she reigns.] Meanwhile let us dedicate ourselves to the service of this queen, to honor and love her as much as we can; for she is not, as Richard of St. *Serm. l,deNat. t Post Deum major noetra gloria et majns nostrum gaudinm ex Maria. $ Nunquid, O beata Virgo, quia Ita glorificata ea, ideo nostr ha- militatis oblita esf Senn. 1, de Nat. Absit non convenit tantae mieericordise tante miseri oblivisci. | Magna fuit erga miseros raisericordia Mariae exnlantia in mundo, ad multo major est wgn&ntia in ccslo. Spec. 512 GLORIES OF MARY. Lawrence says, like other rulers, who oppress their vassals with burdens and taxes, but our queen enriches her servants with graces, merits, and rewards.* And let us pray her with Guerric the Abbot: Oh mother of mercy, thou who sit- test so near to God, queen of the world, upon a throne so sublime, satiate thyself with the glory of thy Jesus, and send to us thy servants the fragments that are left. Thou dost now enjoy the banquet of the Lord; we who are still on earth, like the dogs under the table, ask thy pity.f EXAMPLE. Father Silvanus Razzi relates, J that a devout ecclesiastic who had a tender love for our Queen Mary, had heard her beauty so much extolled that he ardently desired once to see his Lady, and with humble prayers asked this favor. The kind mother sent an angel to tell him that she would gratify him by allowing him to see her, but on this condition, namely, that after seeing her he should become blind. He accepted the condition. On a certain day, behold the blessed Virgin appeared to him, and that he might not become wholly blind, he at first wished to look * Kegina Maria non gravattributis, sed largitnr servis suis divitiai, dona gratiarum, thesauros merilorum, et magnitudinem pnemiorum. De Laud. Virg. t O mater misericordise, saturare gloria filii tui, et dimitte reliquiaa parvulis tuis. Tu jam ad mensam Domini nos sub mensa catelli. 4, de Ass. Virg. % L, 3, Mirac. Virg. GLORIES OF MARY. at her with one eye only ; but afterwards be coming enamored of the great beauty ot Mary, he wished to contemplate her with both, and then the mother of God disappeared. Deeply grieved at having lost the presence of his queen, he could not cease weeping; not indeed for his lost eye, but that he had not seen her with both. Then he began to supplicate her anew, that she would again appear to him, and he would be willing to lose the other eye and become entire ly blind. "Happy and satisfied," oli my Lady, he said, "I will remain, if I become wholly blind for so good a cause, which will leave me more enamored of thee, and of thy beauty." Again Mary was willing to satisfy him, and again she consoled him with her presence; but because this loving queen can never injure any one, when she appeared to him the second time, not only she did not take from him the other eye, but she even restored to him the one he had lost. PKAYER. Oh great, excellent, and most glorious Lady, prostrate at the foot of thy throne, we adore thee from this valley of tears. We rejoice at the immense glory with which our Lord has en riched thee. Now that thou art really queen of heaven and of earth, ah, do not forget us thy poor servants. Do not disdain from the lofty throne, from which thou dost reign, to turn thy pitying eyes towards us miserable sinners. Ag 514 GLORIES OF MARY. thou art so near the source of graces, thou art able so much the more to obtain them for us. In heaven thou seest more plainly our miseries, and therefore thou must pity and relieve us the more. Make ua on earth thy faithful servants, that we may thus go to bless thee in paradise. On this day, when thou hast been made queen of the universe, we also consecrate oarselves to thy service. In thy great joy console us also this day, by accepting us for thy vassals. Thou, then, art our mother. Ah, most sweet mother! most amiable mother! thy altars are surrounded by many people wfeo ask of thee, one to be healed of some malady, another to be relieved in his necessities, one prays thee for a good harvest, and another success in some litigation. We ask of thee graces more pleas ing to thy heart. Obtain for us that we may be humble, detached from earth, resigned to the divine will. Obtain for us the holy love of God, a good death, and paradise. Oh Lady, change us from sinners to saints. Perform this miracle that will redound more to thy honor, than if thou didst restore sight to a thousand blind persons, or raise a thousand from the dead. Thou art so powerful with God, it is enough to say that thou art his mother, his most beloved, full of his grace; what can he then deny thee? Oh most lovely queen, we do not pretend to behold thee on the earth, but we desire to go and see thee in paradise : thou must obtain this for us. Thus we certainly hope. Amen, amen. LORIES OF MARY. DISCOURSE IX. ON THE DOLORS OF MARY. Mary teas queen of martyrs, because Tier martyrdom v>a& longer and greater than that of all the martyrs. WHO can have a heart so hard that it will not melt on hearing of a most lamentable event which once happened in the world? There was a noble and holy mother who had but one only Son; and he was the most amiable that could be imagined, innocent, virtuous, beautiful, and most loving towards his mother; so much so, that he never had caused her the least displeas ure, but always had showed her all respect, obedience, and affection. Hence the mother had placed on this Son all her earthly affections. Now what happened? It happened that this Son through envy, was falsely accused by his enemies and the judge, although he knew and confessed his innocence, yet, that he might not offend his enemies, condemned him to an infamous death, precisely as they had requested him to do. And this poor mother h ad to suffer the affliction of seeing that amiable and beloved Son so unjustly taken from her, in the flower of his age, by a bar barous death; for he was made to die in torment, drained of his blood before her own eyes in a public place, upon an infamous gibbet. Devout 516 GLORIES OF MARY. Bouls, what do you say? Is this case and this un happy mother worthy of compassion? Already you know of whom I speak. This Son so cruelly glain was our loving Redeemer, Jesus, and his mother was the blessed Virgin Mary, who, for love of us, was willing to see him offered up to the divine justice by the barbarity of men. This great pain, then, which Mary suffered for us a pain which was more than a thousand deaths merits our compassion and gratitude. And if we can return nothing else for so much love, at least let us for a little time to-day stop to con sider the severity of the suffering by which Mary became queen of martyrs; for her great martyr dom exceeded in suffering that of all the martyrs, being, in the first place the longest martyrdom; and in the second place, the greatest martyrdom. First Point As Jesus is called King of sor rows and King of martyrs, because he suffered in his life more than all the other martyrs, so is also Mary called, with reason, queen of the martyrs, having merited this title by suffering the greatest martyrdom that could be suffered, next to that of her Son. Hence she was justly named by Richard of St. Laurence the martyr of martyrs: "Maryyr martyrum." And to her may be applied what Isaias said: He will crown tliee with the crown of tribulation: "Coronans coronabit tetribulatione. For that suffering itself which exceeded the suf fering of all the other martyrs united, was the Cap- xxfi. GLORIES OF MARY. erown by which she was shown to be the queen of martyrs. That Mary was a true martyr cannot be doubted, as is proved by the Carthusian, Pelbart, Catharinus, and others; for it is an established opinion that suffering sufficient to cause death, constitutes martyrdom, although death may not then take place. St. J ohn the Evangelist is revered as a martyr, although he did not die in the caldron of boiling oil, but came out more sound than he went in: "Vege- tior exiverit quam intraverit."* It is sufficient to procure the glory of martyrdom, says St. Thomas, that any one should be obedient even to offer himself to death. f Mary was a martyr, says St. Bernard, not by the sword of the exe cutioner, but by the bitter sorrow of her heart. J If her body was not wounded by the hand of the executioner, yet her blessed heart was pierced by grief at the passion of her Son; a grief sufficient to cause her not only one, but a thousand deaths. And from this we shall see that Mary was not only a true martyr, but that her martyrdom sur passed that of all the oth.er martyrs, for it was a longer martyrdom, and, if I may thus express it, all her life was a long death. The passion of Jesus commenced with his birth, as St. Bernard says ; and Mary also, in * Brev. Rom. 6, Maj . t Maryyrium amplectitur id quod in obedientia summum ewe po- test, ut scilicet aliquis sit obediens usque ad mortem. $ Non ferro carnificis, sed acerbo dolore cordis. Baldi. torn. | A nativitatis sxordio, paeeio erucis eimul ezort*. Serm. 2, tit Paw CIS GLORIES OF MAT. all things like unto her Son, suffered her martyr, dom through her whole life. The name ot Mary, among its other significations, as the blessed Albertus Magnus affirms, signifies a bitter sea: "Mare amarurn." Wherefore to her is applied the passage of Jeremias: Great as the sea is thy destruction : "Magna est enim velut mare contritio tua."f For as the sea is all salt and bitter, thus the life of Mary was always full of bitterness, at the sight of the passion of the Redeemer, which was ever present to her. It cannot be doubted that being more enlightened by the Holy Spirit than all the prophets, she better comprehended than they the predictions concerning the Messias, which they recorded in their holy Scriptures. Precisely this the angel revealed to St. Bridget. J Whence, as the same angel declared, the Virgin knowing how much the incarnate Word was to suffer for the salvation of men, even before she became his mother, and compassionating this innocent Saviour, who was to be so cruelly put to death for crimes not his own, she commenced, from that time, her great martyrdom. Her grief afterwards increased immeasurably when she was made mother of this Saviour. So * Thr. * Procnldubio est credendnm, quod Ipsa ex Insplratione Spiritna Sftncti perfectius intellexit quicquid Prophetarum eloquia figurabaat. Sena. Ang. $ Bx Scripturis Deum incamari Intelligens, et quod tarn diverahi poems deberet crnciari, tribulationem non modicam suatinuti. term. GLORIES OF MARY. Ibat at the painful thought of all the sufferings which her poor Son was to endure, she indeed ex perienced, says Rupert the Abbot, a long mar tyrdom a martyrdom continued through her whole life.* And exactly this was signified by the vision which St. Bridget had at Rome, in the church of St. Mary Major, where the blessed Virgin appeared to her with St. Simeon, and an angel, having a sword which was very long and red with blood; by which was prefigured the long and bitter grief that pierced the heart of Mary during her whole life.f Whence the above-named Rupert puts into the mouth of Mary the following words: Oh redeemed souls and my beloved children, do not pity me only for that hour in which I saw my dear Jesus dying in my presence, for the sword of sorrow, predicted to me by Simeon, pierced my soul dur ing my whole life; when I was giving suck to my Son, when I was warming him in my arms, I already saw the bitter death that awaited him; consider then what long and cruel sorrows I must have endured. Wherefore Mary might truly say in the words of David: My life is wasted with grief and my * Tn longum prseeeia future passionie filii tui, pertulieti martyrlam. In Cant. t Bev. % Nolite solam attendere horam illam qua dilectnm meum ridl mori; nam Simeonis gladius, antequam pertransirct, Ionium per me transitum fecit. Cum igitur eum lactarem, foverem et prospiceram jus mortem, quam prolixam me putatis per tuli sse passionem ? LOG. cit. 520 GLORIES OP MARY. years in sighs.* My sorrow is continually be fore me: "Dolor meus in conspectu nieo semper. "f My life was wholly passed in grief and tears; for my grief, which was compassion for my be- loved Son, never departed from before my eyes, seeing, as I did, continually the sufferings and death that he was one day to endure. The divine mother herself revealed to St. Bridget, that even after the death- and ascension of her Son into heaven, the memory of his passion, whether she ate or worked, wa" deeply impress ed and ever recent in her ter A er heart. J Tau- lerus therefore says, that M ry passed her whole life in perpetual sorrow; f A her heart was al ways occupied with thou hts of sadness and of suffering. So that time, which usually mitigates the Borrows of the afflicted, did not relieve Mary; nay, time itself increased her sorrow, for as Jesus increased in years, on the one hand, he continually showed himself more lovely and amiable; and on the other, the time of his death was ever drawing nearer, and grief at having to lose him on this earth, continually increased in the heart of Mary. As the rose grows up among thorns, said the angel to St. Bridget, so the moth- * Defecit in dolore vita mea, et anni mei in gemitibus. PsaU xxx. t Psal. xxxvii. $ Tempore quo post ascensionem fllii mei vixi, passio sua in corde meo fixa erat, ut eive comedebam, sive laborabam, quasi recens erat in memoria mea. Beatissima Virgo pro tota vita fecit Drofessionem doloris. Vit, ChriBt. GLORIES OF MAKY. er of God advanced in years in the midst of sufferings; and as the thorns increase with the growth of the rose, thus this rose selected by the Lord, Mary, as she increased in age, was so much the more pierced by the thorns of ber dolors.* Having considered the length of this suffering, let us now pass on to the second point, namely, the consideration of its greatness. Point Second. Ah, Mary was not only queen of the martyrs, because ber martyrdom was lon ger than that of all others, bnt also because it was the greatest of all. But who can measure its greatness? Jeremias appears to be unable to find any one with whom he may compare this mother of sorrows, when considering her great suffering at the death of her Son. "To what shall I compare thee, or to what shall I liken thee, oh daughter of Jerusalem; for great as the ffeaisthy destruction; who shall heal thee?"f Wherefore Cardinal Hugo, commenting on these words, says: Oh blessed Virgin, as the bitterness of the sea exceeds all other bitterness, so thy grief surpasses all other grief s. J Hence St. Au- selm affirms, that if God, by a special miracle, had not preserved the life of Mary, her grief * Sicut rosa crescere solet inter spinas ita B. Virgo in hoc mundo crevit inter tribulationes; et eicnt, crescente rosa, crescunt spinee; sic bc electissima rosa Maria, qtianto crescebat setate, tanto tribula. tionum spinis pungebatur. Serni. t Cui comparabo te? vel cui assimilabo te, fllia Jerusalem? Magna it enim velut mare contritio tua. Quis medebitnr tui? Thren. $ Quemadmodum mare est in amaritudine excellens, ita tu* con* Iritioni nulla calamitas sequari potest. 522 GLORIES OF MARY. would have been sufficient to cause her death at each moment of her life.* And St. Bernardino of Sienna even says, that the grief of Mary was so great, that if it were divided among all men, it would be enough to cause their immediate death.f But let us consider the reasons why the mar tyrdom of Mary was greater than that of all the martyrs. In the first place, it must be remem bered that the martyrs suffered their martyrdom in the body, by means of fire or steel; Mary suffered martyrdom in her soul; as St. Simeon had before prophesied: and thy own soul a sword shall pierce: "Et tuam ipisus animain per- transibit gladius:"J as if the holy old man had said to her: Oh holy Virgin, the bodies of the other martyrs will be torn with iron, but thou wilt be pierced and martyred in thy soul, by the passion of thy own Son. Now, as the soul is more noble than the body, so much greater was the suffering of Mary than that of all the mar tyrs; as Jesus Christ himself said to St. Cathar ine of Sienna: There is no comparison between the sufferings of the soul and the body; * Inter dolorem animse et corporis nulla est compara- tio." Whence the holy Abbot Arnold Carno- * Utique, Pomina, non erediderim te potuisse stlmulos tanti cru- clatUB, quin vitam amitteres, sustinere; nisi ipse spiritus tui filii te confortaret. De EC. Virg. t Tantua fuit dolor Virginia, quod si inter omnes creaturas, qu dolorem pati possunt, divideretur, omnea subito interirent. To. 1, germ. $ Lue. GLORIES OF MARY. teasis says, that whoever bad been present on Calvary at the great sacrifice of the immaculate Lamb, when he was dying on the cross, would have there beheld two great altars, one in the body of Jesus, the other in the heart of Mary: for there, at the same time that the Son sacri ficed his body in death, Mary sacrificed her soul in compassion.* Moreover, while the other martyrs, St. An toninus says, f suffered by sacrificing their own lives, the blessed Virgin suffered by sacrificing the life of her Son, whom she loved far more than her own life ; so that she not only suffered in spirit all that her Son suffered in body, but, moreover, the sight of the sufferings of her Son brought more grief to her heart than if she had endured them all in her own person. There can be BO doubt that Mary suffered in her heart all the tortures by which she saw her beloved Jesus tormented. Every one knows that the sufferings of children are also the sufferings of theirmoth- ers, when they are the witnesses of them. St. Au gustine, considering the anguish that the mother of the Macchabees experienced in witnessing the tortures which her sons endured, says: "She suf fered in them all, because she loved them all, and endured with her eyes what they all endured in the flesh."! Thus also was it with Mary ; all those * Nlmirmnin tabernaculo illo dno videres altaria, alind in pectora matris, aliud in corpore Christ! ; Christus carnem, Maria immolabat animam. Tr. de sep. verb. Do. in Cru. $ Ilia videndo in omnibus passa est: quia amabat omnea, ferabat IB oculis quod in carae omns. Serra. 109, de Divers . 524 GLORIES OF MARY. Bcourgings, torments, thorns, nails, and the c; oss, which tortured the innocent flesh of Jesus, enter- ed at the same time into the heart of Mary to com plete her martyrdom. He in the flesh, she in the heart suffered, writes St., Amadeus: u llle carne,illa corde passa est."* So that as St. Lawrence Jus tinian says, the heart of Mary became as it were, a mirror of the agonies of her Son, in which were Been the spitting, the scourging, the wounds, and all that Jesus suffered. f And St. Bonaventure re marks, that these wounds which were scattered all over the body of Jesus, were all united in one heart of Mary. The Virgin, then through compassion for her Son, was scourged, crowned with thorns, in sulted, and nailed to the cross. Whence the same saint considering Mary on Mt. Calvary, where she was present with her dying Son, asks of her: Oh Lady, tell me where you then stood ? Perhaps only at the foot of the cross ! Might I not rather say: thou wast on the cross itself crucified with thy Son ? And Richard, remarking on the words of the Redeemer, which he spoke by the mouth of Isaias : " I have trod den the wine-press alone, and of the Gentiles * Horn. t Passionis Christ! speculum effectum erat cor Virginia, in illo ag- noscebantur sputa, convicia, verbera, vulnera. De Agon. Chri. % Singula vulnera per ejus corpus dispersa, in uno corde sunt unita, De Planctu. Virg. in Stim. O Domina mea ubi stabas? Nunquid tantum juxta cruceml Imo in cruce cum filio crucifixa eras. Loc. cit. GLORIES OF MARY. there is not a man with me,"* adds: Oh Lord, thou dost rightly say that in the work of human redemption thou didst suffer alone, and there was no man that could pity thee sufficiently ; but there was a woman with thee, thy own mother, who suffered in her heart whatever thou didst suffer in thy body.f But all this is saying only too little of the sorrows of Mary; for, as I have before said, she suffered more in seeing her beloved Jesus suffer, than if in her own person she had endured all the tortures and the death of her Son. Erasmus has written, speaking of parents, generally, that they feel the sufferings of their children more than their own. J But this is not always true. It was no doubt true of Mary, for she certainly loved her Son and his life far more than herself, and a thousand lives of her own. Therefore St. Amadeus well declares, that the afflicted mother, at the sorrowful sight of the agony of her be loved Jesus, suffered much more than if she herself had endured his whole passion. The reason is plain, since, as St. Bernard says: The soul is more where it loves, than where it lives: * Torcular calcavi solus, et de gentibus non est vir mecum. Isa. Ixiii. t Verum est, Domine, quod non est vir tecum, sed mulier una eat tecum, qute omnia vulnera quse tu suscepisti in corpore, suscepit in corde. $ Parentes atrocius torquentur in liberis, quamin eeipsis. Libell. de Machab. Maria torquebatur magis, quam si torqueretur ex se; qnoniara supra se incomparabiliter diligebat id unde dolcbat. Cit. Horn, S. 526 GLORIES OF MARY. "Anima magis est ubi amat, quara ubi aniinat." And the Saviour himself had before said, that eur heart is where our treasure is.* If Mary, then, through love, lived more in her Son than in herself, a much greater grief did she suffer at the death of her Son, than if the most cruel death in the world had been inflicted on her. And here is to be considered the other circum stance that rendered the martyrdom of Mary- far greater than the sufferings of all the mar tyrs, for in the passion of Jesus she suffered much, and she suffered without alleviation. The martyrs suffered under the torments which their tyrants inflicted upon them, but love to Jesus rendered their pains sweet and delightful. A St. Vincent suffered in his martyrdom; he was tortured on the rack, torn with hooks, burnt with red-hot iron plates; but St. Augus tine says: One seemed to suffer, and another to speak: "Alius videbatur pati, alias loqui." The saint addressed the tyrant with such power, and with such contempt of his torments, that it seemed as if one Vincent suffered and another Vincent spoke, so greatly did his God, with the sweetness of his love, comfort him in the midst of his sufferings. A St. Boniface suffered; his body was torn with irons, sharp-pointed reeds were thrust between his nails and flesh, melted lead was poured into his mouth, and at the same time he could not often enough repeat: I give thanks to thee, oh Jesus Christ: "Gratias tibi ago, Domine Jesu Christe." A St. Mark and a * Ubi thesaurus vester est, ibi et cor vestrum erit, Luc. xii. 6LOEIB8 OF MARY. St. Marcellinus suffered; they were bound to a stake, their feet pierced by nails, and the tyrant appealed to them, saying: " Miserable beings, look at your condition, and save yourselves from these torments." And they answered: "What torments, what pain do you speak of? We have never feasted with more joy than now, when we are suffering with pleasure for the love of Jesus Christ."* A St. Lawrence suffered, but while he was burning on the grid iron, the interior flames of love, as St. Leo says, was more powerful to cheer his soul, than the flames without were to torture his body.f Hence love made him so strong, that he even braved the tyrant by saying to him: Tyrant, if you wish to feed on ray flesh, a part is sufficient ly cooked, turn and eat: * Assatum est jam, versa et manduca." But in such torture and lingering death, how could the saint thus exult? Ah, St. Augustine answers, because, intoxicated with the wine of divine love, he felt neither torments nor death. For the holy martyrs, the more they loved Jesus, the less they felt torments and death, and the sight alone of the sufferings of a cruci fied God was sufficient to console them. But was not our afflicted mother, also, thus consoled by love for her Son, and the sight of his suffer ings? No, for this very Son who suffered, was * Nunquam tarn jncunde epulati sumus, quam com hoc libentei Jesu Christ! amore perferimns. t Segnior fait ignis qui foris ussit, quam qui intus accendit. Nat. Lanr. t la ilia longa naorte, iu illis tormentis illo calice ebriua torment* noa seiitit. Tract. 528 GLORIES OF MARY. the whole cause of her grief; and the love shi bore him was her only, and too cruel executionerj for the whole martyrdom of Mary consisted in seeing and pitying her innocent and beloved Son s who suffered so much. Therefore, the more ehe loved him, the more bitter and inconsolable was her sorrow. "Great as the sea is thy de struction, who shall heal thee?"* Ah, queen of Leaven, love hath alleviated the sufferings of other martyrs, and has healed their wounds; but who has ever soothed thy great sorrow? Who has ever healed the cruel wounds of thy heart? Who will heal thee? "Quis medebitur tui ?" if that same Son, who could give thee consolation, was by his sufferings the sole cause of thy sor rows, and the love that thou didst bear him, caused all thy martyrdom? Therefore, whilst the other martyrs, as Diez remarks, are all represent ed with the instrument of their passion St. Paul with the sword, St Andrew with the cross, St. Lawrene with the gridiron Mary is repre sented with her dead Son in her arms, because Jesus himself alone was the instrument of her martyrdom^ by reason of the love which she bore him. In a few words St. Bernard confirms all I have said: With the other martyrs their great love soothed the anguish of their martyrdom; but the more the blessed Virgin loved, go much the more she suffered, and so much more cruel was her martyrdom.f * Magna eet velnt mare contritio tua; quis medebitur tni? t In aliis martyribua magaitucLo amoris dolorem. lenivii passion!*; GLORIES OF MARY. It is certain that the greater is our love for a thing, the greater pain we feel in losing it. The loss of a brother certainly afflicts us more than the loss of a beast of burden ; and the death of a son, more than that of a friend. Now Cor nelius a Lapide says, that to comprehend how great was the grief of Mary at the death of her Son, we should comprehend how great was the love she bore him.* But who can measure thafc love? The blessed Amadeus says, that in the heart of Mary two kinds of love to her Jesus were united: the supernatural love with which she loved him as her God, and the natural love with which she loved him as her son;f so that, of these two loves, one only \vas formed, but a love so im mense that William of Paris even said, that the blessed Virgin loved Jesus to such a degree that a pure creature could not love him more. J And Richard of St. Laurence says, as there was no love like her love, so there was no grief like her grief. If, therefore, the love of Mary for her SOD was immense, immense, also, must have been her grief in losing him by death. Where love eed beata Virgo qnanto plus amavit, tanto plus dolnit tan toque tpsiua martyrium gravius f uit. Crois. Vit. * Ut scias quantus f nerit dolor B . Virginia, cogita quantus f uerit amor. t Dnae dilectiones in unam convenerant et ex duobus amoribus factus est amor unus, cum Virgo mater filio divinitatis amorem im. penderet, et in Deo amorem nato exhi beret. Horn. 5, de Laud. $ Quantum capere potuit puri hominis modus. Unde eicut non fuit amor sicut amor ejus, ita non fuit dolor iicul dolor ejuB, 530 GLORIES OF MARY. is greatest, says blessed Albertus Magnus, ther grief is greatest: "Ubi summus amor, ibi sum- mus dolor." Let us imagine, then, that the divine mother, standing near her Son dying upon the cross, and justly applying to herself the words of Jere- mias, says to us: "Oh, all ye that pass by the way attend, and see if there be any sorrow like to my sorrow."* Oh ye that are passing your lives upon this earth, and have no pity for me, stop a while to look upon me, now that I be hold that beloved Son dying before my eyes: and then see if among all who are afflicted and tormented, there be sorrow like to my sorrow." No, answers St. Bonaventure, there can be found no sorrow, oh afflicted mother, more bitter than thine, for no son can be found more dear than thine f Ah, there has never been in the world, says St. Lawrence Justinian, a son more worthy of love than Jesus, nor a mother who loved her son more than Mary; if, then, there has never been in the world a love like the love of Mary, how can there be a grief like the grief of Mary?J Therefore, St. Ildephonsus did not hesitate to affirm, that it was little to say that the sufferings * O vos omnes qui transitis per viam attendite . et videte, si eat dolor skat dolor metis. Thren. f Nullus dolor amarior, qui a nuila proles charior. De Compas. Virg. $ Non fuit talis flliue, non fait tails mater; non f uit tanta charitas, non fult dolor tantus. Ideo quanto dilexit tenerius, tanta vulncrata est prof undius. Lib. 8, de Laud. Virg. GLORIES OF MARY. of the Virgin exceeded all the torments of the martyrs, even were they united together.* And St. Anselm adds, that the most cruel tortures in flicted upon the holy martyrs were light or noth ing, in comparison with the martyrdom of Mary.f St. Basil likewise writes, that as the sun surpasses in splendor all the other planets, so Mary in her sufferings exceeded the sufferings of all the other martyrs. J A certain learned author concludes with an admirable sentiment, saying, that so great was the sorrow which this tender mother suffered in the passion of Jesus, that she alone could worthily compassionate the death of a God made man. But St. Bonaventura, addressing the blessed Virgin, says: Oh Lady, why hast thou wished to go and sacrifice thyself also on Calvary? Was not a crucified God sufficient to redeem us, that thou his mother wouldst be crucified also ? J Indeed, the death of Jesus was more than enough to save the world, and also an infinity of worlds; but this good mother wished, for the love she bore us, likewise to aid the cause of our salvation * Parum et Miriam in paasione fllll tarn acerbos pertulisee dolores, nt omnium martyrum collective tormenta euperaret. Sinisc. Mary de Mar. Cons. t Quicquid crudelitatis inflictnm est corporibus martyrum, lere fuit, aut potius nihil comparatione tute paesionis. De Exc. Virg. * Virgo universes martyres tantum excedit, quantum sol reliqua astra. $ P. Pinam. | O Domina, cur ivisti immolari pro nobis? Non sufficient fllif paesio, nisi crucifigeretur et irater? Pac. JBxc. 10, in gaL Aug. 532 GLORIES OF MARY. with the merits of the sorrows which she offered for us on Calvary. And, therefore, says the blessed Albertus Magnus, as we are indebted to Jesus for what he suffered for love of us, we are also to Mary for the martyrdom which she, in the death of her Son, voluntarily suffered for our salvation.* I have added voluntarily, since, as the angel revealed to St. Bridget, this our so merciful and kind mother was willing to suffef any pain, rather than to see souls unredeemed or left in their former perdiiion.f It may be said that this was the only consolation of Mary in the midst of her great sorrow at the passion of her Son, to see the lost world redeemed by his death, and men, who were his enemies, reconciled with God. Grieving, she rejoiced, says Simon da Cassia, because the sacrifice was offered for the redemption of all, by which wrath was appeas- ed.J Such love as that of Mary merits our grati tude, and let us show our gratitude by meditating upon and compassionating her sorrows. But of this she complained to St. Bridget, that very few pitied her, and most lived forgetful of her Borrows. "I look around upon all who are in the world, if perchance there may be any to pity * Sicut totus mundus obligatur Deo propter passionem, sic oblige tar Dominae propter compassionem. Sup. Miss. cap. t Sic pia et misericors est, et fuit, quod maluit omnes tribulationea enfferre, quam quod animse non redimerentur. J Laetabatur dolens quod offerebatur sacrificium in redemptionem omnium quo placabatur. Be Gest. GLORIES OF MARY. me, and meditate upon my sorrows, and truly I find very few. Therefore, my daughter, though I am forgotten by many, at least do not thou forget me; behold my anguish, and imitate, aa far as thou canst, my grief."* In order to un derstand how much the Virgin is pleased by our remembrance of her dolors, it is sufficient to re late, that in the year 1239, she appeared to seven of her servants, who then became the founders of the order of the Servants of Mary, with a black garment in her hand, and told them that if they wished to please her, they should often meditate upon her dolors; and therefore fibe wished, in memory of them, that they would hereafter wear that garment of mourning.f And Jesus Christ himself revealed to the blessed Veronica Binasco, that he takes more pleasure, as it were, in seeing his mother compassionated than himself; for thus he addressed her: "My daughter, the tears shed for ray passion are dear to me; but loving with so great love my mother Mary, the meditation of the dolors which she suffered at my death is more dear to me." Wherefore the graces are very great which Jesus promises to those who are devoted to the dolors of Mary. Pelbart relates, that it was * Reppicio ad omnes qui in mnndo sunt, si forte sint aliqui qui compatiantur mihi, et recogitent dolorem meum; et valde paucos in. venio. Ideo filia mea, licet a multis oblita sim, tu tamen non ob- Jiviscaris mei, vide dolorem meum, et imitare quam turn potes, et dole. i Gian. Cent. Serv. $ Ap . Bolland. $ Stellar. 534 GLORIES OF MARY. revealed to St. Elizabeth, that St. John the Evangelist, after the blessed Virgin was assumed into heaven, desired to see her again. This favor was granted him; his dear mot her appear ed to him, and Jesus Christ with her; and he then heard Mary asking of her Son some pecu liar grace for those who were devoted to her dolors; and Jesus promised her for them the four following special graces: 1st. That those who invoke the divine mother by her sorrows, before death will merit to obtain true repentance of all their sins. That he will protect such in their tribulations, especially at the hour of death. That he willimpress upon them the memory of his passion, and that they shall have their reward for it in heaven. That he will commit such devout servants to the hands of Mary, that she may dispose of them according to her pleasure, and obtain for them all the graces she desires. In proof of this, let us see in the following example how devotion to the dolors of Mary may aid our eternal salva tion. EXAMPLE We read in the revelations of St. Bridget,* that there was once a lord as noble by birth as he was low and sinful in his habits. He had given himself by an express compact as a slave to the devil, and had served him for sixty years, leading such a life as may GLOEIES OF MARY. aasily be imagined, and never approaching the sacraments. Now, this prince was about to die and Jesus Christ, in his compassion, command ed St. Bridget to tell his confessor to visit him, and exhort him, to make his confession. The confessor went, and the sick man told him that he had no need of a confessor, for that he had often made his confession. The confessor visited him a second time, and that poor slave of hell persevered in his obstinate determination not to make his confession. Jesus again directed the saint to tell the confessor to go to him again. He obeyed, and this third time related to him the revelation made to the saint, and that he had returned so many times because the Lord, who desired to show him mercy, had directed him to do so. On hearing this the dying man was moved, and began to weep. But how, he exclaimed, can I be pardoned, when for sixty years I have served the devil, made myself his slave, and have laden my soul with innumerable sins?" "Son," answered the father, encouraging him, "do not doubt: if you repent of them, in the name of God I promise you pardon / Then beginning to gain confidence, he said to the confessor: "Father, I believed myself lost, and despaired of salvation ; but new I feel a sorrow for my sins, which encourages me to trust; and as God has not yet abandoned me, I wish to make my confession." And in fact on that day he made his confession four times with great sorrow; the next day he re- 536 GLORIES OF MARY. ceived communion, and on the sixth he dieu, contrite and entirely resigned. After his death, Jesus Christ further revealed to St. Bridget, that this sinner wa saved, and was in purgatory, and that he had been saved by the intercession of the Virgin, his mother; for the deceased, al though he had led so sinful a life, yet had al ways preserved devotion to her dolors, when* ever he remembered them he pitied her. PRAYER. Oh my afflicted mother! queen of martyrs and of sorrows, thou hast shed so many tears for thy Son, who died for my salvation, and yet what will thy tears avail me, if I am lost? By the merits, then, of thy dolors, obtain for me a true sorrow for my sins, and a true amend ment of life, with a perpetual and tender com passion for the passion of Jesus and thy own sufferings. And if Jesus and thou, being so in nocent, have suffered so much for me, obtain for me that I, who am deserving of hell, may also suffer something for love of you. O Lady, I will say to thee with St. Bonaventure, if I have offended thee, wound my heart in punishment ; if I have served thee, now I beg to be wounded as a reward. It is a shameful thing to see our Lord Jesus wounded, and thee wounded with him, and I uninjured.* Finally, oh my mother, * O Domina, si te offendi pro juetitia cor meum vulnera; si tibt ervivi, nunc pro mercede, peto, vulnera. Opprobriosum est vider* Etominum Jesum vulueratuin, te convulneratum, et me illaeaum. GLORIES OF MARY. by the grief thou didst experience on seeing thy Son before thy eyes bow his head and expire upon the cross, I entreat of thee to obtain for ine a good death. Ah, do not cease, oh advo cate of sinn. rs, to assist my afflicted and strug gling soul in that great passage that it has to make into eternity. And, because at that time it may easily be the case that I shall have lost the use of speech with which to invoke thy name, and that of Jesus, who are all my hope, therefore I now invoke thy Son and thee to suc cor me at that last moment, and I say: Jesus nd Mary, to you I commend my soul. Amen. REFLECTIONS OK EACH OF THE SEVEN DOLORS OF MARY IN PARTICULAR. ON THE FIRST DOLOR. OF ST. SIMEON S PROPHECY. IN this valley of tears, every man is born to weep, and every one must suffer those afflictions that daily befall him. But how much more mis erable would life be, if every one knew also the future evils which are to afflict him! Too un happy would he be, says Seneca, whose fate was such.* The Lord exercises his compassion towards us, namely, that he does not make * Calamitosus esset animus futuri prseecius et ante miserias miser Ep. 98. 538 GLOKIES OF MARY. known to us the crosses that await ns; that if we are to suffer them, at least we may suffer them only once. But he did not exercise this compassion with Mary, who, because God wish ed her to be the queen of dolors, and in all things like his Son, and to see always before her eyes, and to suffer continually all the sorrows that awaited her; and those were the sufferings of the passion and death of her beloved Jesus. For St. Simeon in the temple, after having re ceived the divine child in his arms, predicted to her that this child was to be the mark for all the opposition and persecution of men; "Set for a sign which shall be contradicted;" and that therefore the sword of sorrow should pierce her soul: "And thy own soul a sword shall pierce."* The holy Virgin herself said to St. Matilda, that at the announcement of St. Simeon all her joy was changed into sorrow. f For, as it w.is revealed to St. Theresa, the blessed mother, al though she knew before this that the life of her Son would be sacrificed for the salvation of the world, yet she then learned more particularly and distinctly the sufferings and cruel death that awaited her poor Son. She knew that he would be contradicted in all things. Contradict ed in doctrine; for instead of being believed, he would be esteemed a blasphemer for teaching that he was the Son of God, as the impious Cai- * Positus est hie in signum cui contradicetur. Et tuam ipsiua anV loam doloris gladius pertransibit. Luc. * Omnis IsUitia mea ad ilia verba in moerore conversa & CSLOEIES OF MARY. aphas declared him to be, saying: "He hath blas phemed, he is guilty of death."* Contradicted in his reputation, for he was noble, of royal lin eage, and was despised as a peasant: "Is not this the carpenter s son?"f "Is not this the car penter, the son of Mary?" J He was wisdom it self, and was treated as an ignorant man: "How doth this man know letters, having never learn ed? ^ As a false prophet: "And they blind folded him and smote his face .... saying: Prophesy who is this that struck thee."| He was treated as a madman: "He is mad, why hear youhim?"^T As a wine-bibber, a glutton, and a friend of sinners: "Behold a man that is a glut ton, and a drinker of wine, a friend of publicans and sinners."** As a sorcerer: "By the prince of devils he casteth out devils."ff As a heretic and possessed person: "Do we not say well of thee, that thou art a Samaritan, and hast a dev il ?"JJ In a word, Jesus was considered as so bad and notorious a man, that no trial was nec essary to condemn him, as the Jews said to Pilate: "If he were not a malefactor, we would not have * Blasphemavlt, reus est mortis. Matt. xxvi. t Nen hie fabri filius? Matt xiii. $ Nonne hie est faber, fllius Mariae? Matt. Qsomodo hie literas scit, cum non didicerit. Joan. vil. 1 Et velaverunt eum, et percntiebant faciem ejns .... dicentes; Prophetiza, quis est qui te percussit. Luc. xxii. T Insanit, quid eum auditis? Joan. ** Kcce homo devorator, et bibens vinum, amicus publicanorum et peccatorum. Luc. vii. tt In principe dsemoniorum ejicit daemonia. Matt. $$ Nonne bene dicimus nos, quia Samaritauus es to, et bai*a? Joan.viii. 540 GLORIES OF MARY. delivered him up to thee."* He was contradict ed in his eoul, for even his eternal Father, in or- der to give place to the divine justice, contra dicted him by not wishing to hear him when he prayed to him, saying: "Father, if it be possi ble, let this chalice pass from me;"f and aban doned him to fear, weariness, and sadness, so that our afflicted Lord said: "My soul is sorrow ful even unto death." J His interior suffering even caused him to sweat blood. Contradicted and persecuted, in a word, in his body and in his life, for he was tortured in all his sacred mem bers: in his hands, in his feet, in his face, and in his head, in his whole body, till, drained to the last drop of his blood, he died an ignominious death on the cross. When David, in the midst of all his pleasures and royal grandeur^ heard from Nathan the prophet, that his son should die "The child that is born to thee shall surely die" he could find no peace, but wept, fasted, and slept upon the ground. Mary received with the greatest calmness the announcement that her Son should die, and peacefully continued to sub mit to it; but what grief she must have con tinually suffered, seeing this amiable Son always near her, hearing from him words of eternal Iife 9 * Si non esset hie malefactor, non tibi tradidissemus eum. Joan, xviii. t Pater mi, si possibile est, transeat a me calix iste. Matt, xxri, $ Tristis es anima mea usque ad mortem. Matt. xxvi. $ Filiue qui natus eat tibi, morte morietur. 2 Reg. xii. GLOKIES OF MAEY. and beholding his holy demeanor. Abraham suffered great affliction during the three days he passed with his beloved Isaac, after he knew that he was to lose him. Oh God ! not for three days, but for thirty three years, Mary had to en dure a like sorrow. Like, do I say ? A sorrow as much greater as the Son of Mary was more lovely than the son of Abraham. The blessed Virgin herself revealed to St. Bridget,* that while she lived on the earth there was not an hour when this grief did not pierce her soul: As often, she continued, as I looked upon my Son, as often as I wrapped him in his swaddling clothes, as often as I saw his hands and his feet, so often was my soul overwhelmed as it were with a fresh sorrow, because I considered how he would be crucified. f Rupert the Abbot, con templating Mary, while she was suckling her Son, imagines her addressing him in these words: "A bundle of myrrh is my beloved to me, ha shall abide between my breasts. ^ Ah, my Son, I clasp the in my arms, because thou art so dear to me; but the dearer thou art to me, the more thou dost become to me a bundle of myrrh and of sorro w, when I think of thy sufferings. Mary, says St. Bernardino of Sienna, considered that * Lib. t Quoties aspiciebam filium meum, quoties involvebam eum pan- nis, quoties videbam ejus manus et pedes; toties animus raens quasi novo dolore absorptus est; quiacogitabam, quomodo crncifigeretur. Lib. $ Fasciculus mirrhae dilectus meus mihi, inter ubera mea eommo rabitur. Cant. Tom. 3, Serm. , GoOKIB* OF MAEY the strength of the saints was to pass through death; the beauty of paradise to be deformed; the Lord of the universe to be bound as a crim inal; the Creator of all things to be livid witk stripes; the Judge of all to be condemned; the glory of heaven despised; the King of kings to be crowned with thorns, and treated as a mock king. Father Engelgrave writes, that it was revealed to the same St. Bridget, that the afflicted moth er, knowing all that her Son would have to suffer, suckling him, thought of the gall and vinegar; when she swathed him, of the cords with which he was to be bound; when she bore him in her arms, she thought of him being nailed to the cross ; and when he slept, she thought of his death.* As often as she put on him his clothes, she reflected that they would one day be torn from him, that he might be crucified; and when she beheld his sacred hands and feet, and thought of the nails that were to pierce them, as Mary said to St. Bridget: "My eyes filled with tears, and my heart was tortured with grief."t The evangelist says, that as Jesus Christ ad* vanced in years, so also he advanced in wisdom * Euro lactans cogitabat de felle et aceto; quando fasciia Involve- bat, funes cogitabat quibus ligandus erat; quando gestabat, cogita- bat in cruceconflznm; quando dormiebat, cogitabat mortuum. Tom. Dom. infr. Oct. Nat. t Otali mei replebantur lacrymis, et cor xnenm torqnebatur dolor* Lib. and in grace with God and men.* That is, he advanced in wisdom and in grace before men or in their estimation; and before God, accord ing to St. Thomas, f inasmuch as all his works would continually have availed to increase his merit, if from the beginning grace in its com plete fulness had not been conferred on him by virtue of the hypostatic union. But if Jesus ad vanced in the esteem and love of others, how much more did he advance in Mary s love! But oh God, as love increased in her, the more in creased in her the grief of having to lose him by a death so cruel. And the nearer the time of the passion of her Son approached, with so much greater pain did that sword of sorrow, predict ed by St. Simeon, pierce the heart of the moth er; precisely this the angel revealed to St. ^Brid get, saying: "That sword of sorrow was every hour drawing nearer to the Virgin as the time for the passion of her Son drew nearer. If, then, Jesus our King and his most holy mother did not refuse, for love of us, to suffer during their whole life such cruel pains, there is BO reason that we should complain if we suffer a little. Jesus cruciiied once appeared to sister Magdalene Orsini, a Dominican nun, when she had been long suffering a great trial, and en- Et Jesus profieiebat eapientia et tetate, et gratia apnd Deum, et homines. Luc. t8, p. q. 7, art. t Hie doloris gladius Virgin! omnl hora tanto e propios approx- kaabat, quanto Flllus paesionis tempori magis appropinquabat. Ftr. 544 GLORIES OF MARY. couraged her to remain with him on the cross with that sorrow that was afflicting her. Sister Magdalene answered him complainingly: "Oh Lord, thou didst suffer on the cross only three hours, but it is more than three years that I have been suffering this cross." Then the Redeemer replied: "Ah! ignorant soul, what dost thou say? I, from the first moment I was conceived, suf fered in heart what I afterwards suffered on the cross. " If, then, we too suffer any affliction and complain, let us imagine that Jesus and his mother Mary are saying to us the same words. EXAMPLE. Father Roviglione, of the Company of Jesus, relates,* that a certain youth practised the de votion of visiting every day an image of the sor rowful Mary, in which she was represented with seven swords piercing her heart. One night the unhappy youth fell into mortal sin. Going next morning to visit the image, he saw in the heart of the blessed Virgin not only seven, but eight swords. As he stood gazing at this, he heard a voice saying to him, that this sin had added the eighth sword to the heart of Mary. This soften ed his hard heart; he went immediately to con fession, and through the intercession of his ad Tocate, recovered the divine grace. PRAYER. Oh my blessed mother, not one sword only, but as many swords as I have committed sins have I * Fase. di Hose, p. 2, c. GLORIES OF MAKY. added to those seven in thy heart. Ah, my Lady, thy sorrows are not due to thee who art inno cent, but to me who am guilty. But since thou hast wished to suffer so much for me, ah, by thy merits obtain for me great sorrow for my sins, and patience under the trials of this life, which will always be light in comparison with my demerits, for I have often merited hell. Amen. ON THE SECOND DOLOR. OF THE FLIGHT OF JESUS INTO EGYPT. As the stag, wounded by an arrow, carries the pain with him wherever he goes, because he car ries with him the arrow that has wounded him; thus the divine mother, after the prophecy of St. Simeon, as we saw in our consideration of the first grief, always carried her sorrow with her by the continual remembrance of the passion of her Son. Ailgrin, explaining this passage of the Canticles, "The hairs of thy head as the purple of the king bound in the channel," * says: These hairs of Mary were her continual thoughts of the passion of Jesus, which kept always be fore her eyes the blood which was one day to flow from his wounds. Thy mind, oh Mary, and thy thoughts tinged in the blood of the passion of our Lord, were always moved with sorrow as if ihey actually saw the blood flowing from his * Bt comae capitie tui eicut purpura regis vincta canalibus. C. f, v. & 546 GLORIES OF MARY. wounds.* Thus her Son himself was that arrow in the heart of Mary, who, the more worthy of love he showed himself to her, always wounded her the more with the sorrowful thoughi that she should lose him by so cruel a death. Let us now pass to the consideration of the second sword of sorrow which wounded Mary, in the flight of her infant Jesus into Egypt from the persecution of Herod. Herod having heard that the expected Messiah was born, foolishly feared that the new-born King would deprive him of his kingdom. Hence St. Fulgentius, reproving him for his folly, thus says: "Why, oh Herod, art thou thu^t disturbed ? This King who is born has not come to conquer kings by arms, but to subjugate ti.em, in a wonderful manner, by his death." f The ^mpious Herod, therefore, waited to learn from tho holy magi where the King was born, that he ra/ght take from him his life; but finding himself de ceived by the magi, he ordered all the infants that could be found in the neighborhood of Bethlehem to be put to death. But an angel appeared in a dream to St. Joseph, and said to him:" Arise, and take the child and his mother, and fly into Egypt." J According to Gerson, * Mens tua, O Maria, et cogitationes tuse tinctte In sanguine dor- rninicae passionis, sic affecwe semper fuere, quasi recenter viderenfc aanguinem de vulneribus profluentem. In Cant. t Quid est quod fie turbaris Herodes? Rex iste qui natns est non Yenit reges pugnando superare sed moriendo mirabiliter subjugate. Serm. 5, de Epiph. $ Surge et accipe puerum, et matrem ejus et foge in Egyptum/ Matth. GLORIES OF MARY. immediately, on that very night, Joseph made this command known to Mary; and taking the infant Jesus, they commenced their journey, as it seems clearly from the Gospel itself: <c Who arose and took the child and his mother by night, and retired into Egypt." Oh God, as blessed Albertus Magnus says in the name of Mary, must he, then, who came to save men flee from men? " Debet fugere qui salvator est mundi?"* And then the afflicted Mary knew that already the prophecy of Simeon, regarding her Son, was beginning to be verified: " He is set for a sign which shall be contradicted." f Seeing that scarcely is he born,when he is persecuted to death. What suffering it must have been to the heart of Mary, writes St. John Chrysostom, to hear the tidings of that cruel exile of herself with her Son! Flee from thy friends to strangers, from the holy temple of the only true God, to the temples of demons. What greater tribulation than that a new-born child, clinging to its moth er s bosom, should be forced to fly with the mother herself ! Every one can imagine how much Mary must have suffered on this journey. It was a long distance to Egypt. Authors generally agree with Barrada that it was four hundred miles; * Qni consurgens accepit puerum et matrem ejus nocte, et secesait inEgyptum. Matth. t Positus est hie in signum cui contradicetur. $ Page a tuis ad extraneoa, a templo ad daemonum fans. Qu major tribulatio, quam quod recens natus a collo matriv pendeus eam ipsa rnatr* paupercula fugere cogatur? 548 GLORIES OP MARY. so that at least it was a journey of thirty days. The way, as St. Bonaventure describes it, was rough, unknown, through woods, and little frequented.* The season was winter, and therefore they had to travel in snow, rain, wind, and storms, and through bad and difficult roads. Mary was then fifteen years of age, a delicate virgin, unaccustomed to such journeys. They had no servant to attend them. Joseph and Mary, said St. Peter Chrysologus, had no man servant nor maid-servant; they were themselves both masters and servants.f Oh God, how piteous a spectacle it was to see that tender Virgin, with that newly born infant in her arms wandering through this world! St. Bona- venture asks, Where did they obtain food? Where did they rest at night? How were they lodged ? J What other food could they have, than a piece of hard bread which Joseph brought with him or begged in charity? Where could they have slept (particularly in the two hundred miles of desert through which they travelled, where, as authors relate, there were neither houses nor inns) except on the sand, or under some tree in the wood, in the open air, exposed to robbers, or those wild beasts with which Egypt abounded ? Ah, if any one had met these three greatest personages of the world, * Viam eilyeetrem, obscuram, asperam, et inhabitant. + Joseph et Maria non habent famulum, non ancillam; ipsi dominl t famuli. t Quomodo faciebant de victu? Ubi nocte quiescebant? mode hospitabantur. De Vit, Cbr. GLORIES OF MARY. what would he have believed them to be but three poor, roving beggars? They lived in Egypt, according to Brocard and Jansenius, in a district called Matures, though, according to St. Anselm, they dwelt in Heliopolis, first called Memphis, and now Cairo. And here let us consider the great poverty they must have suffered for the seven years they were there, as St. Antoninus, St. Thomas, and others assert, They were foreigners, unknown, without revenues, without money, without kin dred; hardly were they able to support them selves by their humble labors. As they were destitute, says St. Basil, it is manifest what ef fort they must have made to obtain there the necessaries of life.* Moreover, Landolph of Saxony has written, and let it be repeated for the consolation of the poor, that so great was the poverty of Mary there, that sometimes she had not so much as a morsel of bread, when her Son, forced by hunger, asked it of her.f St. Matthew also relates that when Herod waa dead, the angel again appeared, in a dream, to St. Joseph, and directed him to return to Ju- dea. St. Bonaventure, speaking of his return, considers the greater pain of the blessed Virgin, on account of the sufferings which Jesus must have endured in that journey, having arrived at about the age of seven years an age, says the saint, when he was so large that he could not be * Cum enim essent egeni, manifestnm est qnod sudores freqnenta- bant necesearia vitae inde sibi quserentes. t Aliquando filius famem patiens panem petit, nee undo dar mater habuit. In Vit. Christi. 550 GLOBIES OF carried, and so small that he could not go with out assistance.* The sight, then, of Jesus and Mary wander ing like fugitives through this world, teaches us that we should also live as pilgrims on the earth, detached from the goods which the world offers us, as having soon to leave them and go to eter nity. "We have not here a lasting city, but seek one that is to come."f To which St. Augustine adds: Thou art a stranger, thou givest a look, and then passest on: "Hospes es, vides et tran- sis." It also teaches us to embrace crosses, for ire cannot live in this world without a cross. The blessed Veronica da Binasco, an Augustinian nun, was carried in spirit to accompany Mary and the infant Jesus in this journey to Egypt, and at the end of it the divine mother said to her: "Child, hast thou seen through what difficulties we have reached this place? Now learn that no one receives graces without suffering." He who wishes to feel least the sufferings of this life, must take Jesus and Mary with him: "Ac- cipe puerum et matrem ejus." For him who lovingly bears in his heart this Son and this mother, all sufferings become light, and even sweet and dear. Let us then love them, let us console Mary by receiving her Son within our hearts, whom, even now, men continue to perse cute with their sins. * Sic magnus est, at portari non valeat; et sic parvus quod per e ire non potest. t Non habemus hie manentem civit&tem, sed futuram inquirinmi. Heb. xiii. GLOEIES OF MAEY. EXAMPLE. One day the most holy Mary appeared to tht blessed Colletta, a Franciscan nun, and showed her the infant Jesus in a basin, torn in pieces, and then said to her: "Thus sinners continually treat my Son, renewing his death and my sor rows ; oh, my daughter, pray for them that they may be converted."* Similar to this is that other vision which appeared to the venerable sister Jane, of Jesus and Mary, also a Franciscan nun. As she was one day meditating on the infant Jesus, persecuted by Herod, she heard a great noise, as of armed people, who were pursuing some one; and then appeared before her a most beautiful child, who was fleeing in great distress, and cried to her: "My Jane, help me, hide me; I am Jesus of Nazareth, I am flying from sinners who wish to kill me, and who persecute me as Herod did: do thou save me."f PEAYER. Then, oh Mary, even after thy Son hath died by the hands of men who persecuted him unto death, have not these ungrateful men yet ceas ed from persecuting him with their sins, and con tinuing to afflict thee, oh mother of sorrows ? And I also, oh God, have been one of these. Ah, my most sweet mother, obtain for me tears to weep for such ingratitude. And then, by the sufferings thou didst experience in the jour ney to Egypt, assist me in the journey that I am * Ap. Genev. Serv. DoL di Mar. t Loc. ctt. 552 GLORIES OF MARY. making to eternity, that at length I may go to unite with thee in loving my persecuted Saviour, in the country of the blessed. Amen. ON THE THIRD DOLOR. OF THE LOSS OF JESUS IN THE TEMPLE. JAMES the Apostle has said, that our per fection consists in the virtue of patience. "And patience hath a perfect work, that you may be perfect and entire, failing in nothing."* The Lord having then given us the Virgin Mary as an example of perfection, it was necessary that she should be laden with sorrows, that in her we might admire and imitate her heroic patience. The dolor that we are this day to consider is one of the greatest which our divine mother Buffered during her life, namely, the loss of her Son in the temple. He who is born blind is lit tle sensible of the pain of being deprived of the light of day; but to him who has once had sight and enjoyed the light, it is a great sorrow to find himself deprived of it by blindness. And thus it is with those unhappy souls who, being blinded by the mire of this earth, have but little knowledge of God, and therefore scarcely feel pain at not finding him. On the contrary, the man who, illuminated with celestial light, has been made worthy to find by love the sweet * Patientia autem opus perf ectum habet, ut sitis perfect! et integr% in nullo deficientea. Jac. GLORIES OP MARY. presence of the highest good, oh God, how he mourns when he finds himself deprived of it ! From this we can judge how painful must have been to Mary, who was accustomed to en- joy constantly the sweet presence of Jesus, that third sword which wounded her, when she lost him in Jerusalem, and was separated from him for three days. In the second chapter of St. Luke we read that the blessed Virgin, being accustomed to visit the temple every year at the paschal sea son, with Joseph her spouse and Jesus, once went when he was about twelve years old, and Jesus remained in Jerusalem, though she was not aware of it for she thought he was in company with others. When she reached Nazareth she inquired for her Son, and not finding him there, she returned immediately to Jerusalem to seek him, but did not succeed until after three days. Now let us imagine what distress that afflicted mother must have experienced in those three days in which she was searching everywhere for her Son, with the spouse in the Canticles : "Have you seen him whom my soul loveth?"* But she could hear no tidings of him. Oh, with how much greater tenderness must Mary, overcome with fatigue, and yet not having found her be loved Son, have repeated those words of Ruben, concerning his brother Joseph: The boy doth not appear, and whither shall I go? "Puer non comparet, et ego quo ibo ?" My Jesus doth not appear, and I know not what to do that I may * Wum quern diligit anima mea vidietis? Cant. iii. 55* GLORIES OF MARY. find him; but where shall I go without my treas ure? Weeping continually, she repeated during these three days with David: "My tears have been my bread day and night, whilst it is said to me daily, Where is thy God ?* Wherefore Pelbart with reason says, that during those nights the afflicted mother had no rest, but wept and prayed without ceasing to God, that he would enable her to find her Son.f And, accord ing to St. Bernard, often during that time did she repeat to her Son himself the words of the spouse: "Show me where thou feedest, where thou liest in the mid-day, lest I begin to wan der. ^ My Son, tell me where thou art, that I may no longer wander, seeking thee in vain. Some writers assert, and not without reason, that this dolor was not only one of the greatest, but that it was the greatest and most painful of all. For in the first place, Mary in her other dolors had Jesus with her; she suffered when St. Simeon uttered the prophecy in the temple; she suffered in the flight to Egypt, but always with Jesus; but in this dolor she suffered at a distance from Jesus, without knowing where he was: "And the light of my eyes itself is not with me." Thus, with tears, she then ex claimed: Ah, the light of my eyes, my dear * Fuerunt mihi lacrymw mese panes die ac nocte, dam dicitur mihj quotidie, ubi est Deus tuus? Psal. xli. t Illas noctes insomnes duxit in lacrymis, Deum deprecando, u daret illi reperire fllium. $ Indica, mini ubi cubes, ubi pascas in meridie, ne vagari incipiam. Cant. Lumen oculorum meorum, et ipse non est rnecura. PsL xxrii. GLORIES OF MAKY. Jesus, is no more with me; he is far from me, I know not where he ?.s! Origen says, that though the love which this holy mother bore her Son, she suffered more at this loss of Jesus than any martyr ever suffered at death.* Ah, how long: were these three days for Mary! they appeared three ages. Very bitter days, for there was none to comfort her. And who, she exclaimed with Jeremias, who can console me if he who could console me is far from me? and therefore my eyes are not satisfied with weeping : "There fore do I weep, and my eyes run down with water, because the comforter is far from me."f- And with Tobias she repeated: "What manner of joy shall be to me who sit in darkness, and see not the light of heaven?"J Secondly. Mary well understood the cause and end of the other dolors, namely, the redemp tion of the world, the divine will ; but in this she did not know the cause of the absence of her Son. The sorrowful mother was grieved to find Jesus withdrawn from her, for her humility, says Lanspergius, made her consider herself unwor thy to remain with him any longer, and attend upon him on earth, and have the care of such a treasure. And perhaps, she may have thought * Vehementw doluit, qula vehementer ama hat. Plus doluit de ejus amissione, quarn aliquis martyr dolorem sentiat de anime a corpore separatione. Horn. infr. Oct. Ep. t Idcirco ego plorans, et oculus meus deducens aquas, quia looge cst a me consolator meus. Thren. J Quale gaudium erit mini, qui in tenebris sedeo, et lumen ccelt non video. Tob. Tristabatnr ex humili tate, quia arbitrabatur ee indignam coi tarn pretioeus commissus esset thesaurus. 558 GLORIES OF MARY. within herself, I have not served him as I ought. Perhaps I have been guilty of some neglect, and therefore he has left me. They sought him, lest he perchance had left them, as Origen has said.* Certainly there is no greater grief for a soul that loves God than the fear of having displeased him. And therefore Mary never complained in any other sorrow but this, lovingly expostulating with Jesus after she found him : "Son, why hast thou done so to us? Thy father and I have sought thee sorrowing."! By these words she did not wish to reprove Jesus, as the heretics blasphemously assert, but only to make known to kim the grief she had experienced during his absence from her, on account of the love she bore him. It was not a rebuke, says blessed Denis the Carthusian, but a loving complaint : "Non erat increpatio, sed amorosa conquestio." Fi nally, this sword so cruelly pierced the heart of the Virgin, that the blessed Benvenuta, desiring one day to share tho pain of the holy mother in this dolor, and praying her to obtain for her this grace, Mary appeared to her with the infant Jesus in her arms; but while Benvenuta was enjoying the sight of that most beautiful child, in one moment she was deprived of it. So great was her sorrow that she had recourse to Mary, to implore her pity that it should not make her die of grief. The holy Virgin ap- * Quaerebant eum, ne forte reliquisset eos. Corn, a Lap. in Luc. t Fill, quid fecisti nobis sis? Pater tuus et ego dolentes quaere- banaus te. Lac. GLORIES OF MARY. peared to her again three days after, and said to her: "Now learn, oh my daughter, that thy sor^ row is but a small part of that which I suffered when I lost my Son."* This sorrow of Mary ought, in the first place, to serve as a comfort to those souls who are des olate and do not enjoy the sweet presence they once enjoyed of their Lord. They may weep, but let them weep in peace, as Mary wept in the absence of her Son. Let them take courage, and not fear that on this account they have lost the divine favor, for God himself said to St. Theresa: "No one is lost without knowing it; and no one is deceived without wishing to be deceived." If the Lord departs from the sight of that soul who loves him, he does not therefore depart from the heart. He often hides himself that she may seek him with greater desire and love. But those who would find Jesus must seek him, not amid the delights and pleasures of the world, but amid crosses and mortifications, as Mary sought him: We sought thee sorrowing, as she said to her Son: "Dolentes quasrebamus te. 5? Learn from Mary to seek Jesus, says Origen "Disce a Maria quaerere Jesum." Moreover, in this world we should seek no other good than Jesus. Job was not unhappy when he lost all that he possessed on earth; riches, children, health, and honors, and even de scended from a throne to a dunghill; but because lie had God with him, even then he was happy. * March. Diar. 558 GLORIES OF MARY. St. Augustine, speaking of him, says: He had lost all that God had given him, but he had God himself: "Perdiderat ilia quse dederat Deus, sed habebat ipsum Deum." Unhappy and truly wretched are those souls who have lost God. If Mary wept for the absence of her Son for three days, how ought sinners to weep who have lost divine grace, to whom God says: "You are not my people, and I will not be yours." * For sin does this, namely, it separates the soul from God: "Your iniquities have divided between you and your God." f Hence, if even sinners possess all the goods of earth and have lost God, every thing on earth becomes vanity and affliction to them, as Solomon confessed: * Behold, all is vanity and vexation of spirit." J But as St. Augustine says: The greatest misfortune of these poor blind souls is, that if they lose an ox, they do not fail to go in search of it; if they lose a sheep, they use all diligence to find it; if they lose a beast of burden, they cannot rest?, but they lose the highest good, which is God, and yet they eat and drink, and take their rest. EXAMPLE. We read in the Annual Letters of the Society of Jesus, that in India, a young man who was * Vos non populus meus, et ego non ero vester. t Peccata vestra diviserunt inter vos et Deum vestrum. lea. Ixix. $ Ecce universa vanitas, et afflictio spirituc. Eccli. Perdit homo boveni, et post eum vadit: perdit ovem et sollicite cam quaerit; perdit asinum, et non quiescit. Perdit homo Beam, et aomedit, et bibit, et quiescit. GLORIES OF MARY. just leaving his apartment in order to commit sin, heard a voice saying: "Stop, where are you going ? He turned round and saw an image, ia relief, of the sorrowful Mary, who drew out the sword which was in her breast, and said to him: "Take this dagger and pierce my heart rather than wound my Son with this sin." At the sound of these words the youth prostrated him self on the ground, and with deep contrition, bursting into tears, he asked and obtained from God and the Virgin pardon of his sin. PRAYER. Oh blessed Virgin, why art thou afflicted, seeking thy lost Son? Is it because thou dost not know where he is? But dost thou not know that he is in thy heart? Dost thou not see that he is feeding among the lilies? Thou thyself hast said it: "My beloved to me and I to him who feedeth among the lilies."* These, thy humble, pure, and holy thoughts and affections, are all lilies, that invite the divine spouse to dwell with thee. Ah, Mary, dost thou sigh after Jesus, thou who lovest none but Jesus? Leave sighing to me and so many other sinners who do not love him, and who have lost him by offend ing him. My most amiable mother, if through my fault thy Son hast not yet returned to my soul, wilt thou obtain for me that I may find him. I know well that he allows himself to be found by all who seek him: The Lord is good * Dilectne mens mihi, et ego illi, qui pascitur inter lilia. Cant- ii.16. 56 GLORIES OF MARY. to the soul that seeketh him: " Bonus est Dom- inus . animse quaerenti ilium."* Make me to seek him as I ought to seek him. Thou art the gate through which all find Jesus; through the I too hope to find him. ON THE FOURTH DOLOR. OP THE MEETING OF MARY WITH JESUS, WHEN HE WENT TO DEATH. BERNARDINE says, that to form an idea of the grief of Mary in losing her Jesus by death, it is necessary to consider the love that this mother bore to this her Son. All mothers feel the sufferings of their children as their own. Hence the woman of Chanaan, when she prayed the Saviour to deliver her daughter from the devil that tormented her, said to him, that he should have pity on the mother rather than on the daughter: "Have mercy on me, oh Lord, thou son of David, my daughter is grievously troubled by a devil."f But v/hat mother ever loved a child so much as Mary loved Jesus? He was her only child, reared amidst so many troubles and pains; a most amiable child, and most loving to his mother; a Son, who was at the same time her Son and her God; who came on earth to kindle in the hearts of all the holy fire of divine love, as he himself declared: "I * Thren. iii. t Miserere mei, Domine fill David, filia mea male a dwmeroo ver- atur. Mattk. GLORIES OF MARY. um come to cast fire on the earth, and what will I but that it be kindled?"* Let us consider how he must have inflamed that pure heart of his holy mother, so free from every earthly affec tion. In a word, the blessed Virgin herself said to St. Bridget, that through love her heart and tie heart of her Son was one: "Urmm erat cor meum, et cor filii mei." That blending of hand maid and mother, of Son and God, kindled in the heart of Mary afire composed of a thousand flames. But afterwards, at the time of the passion, this flame of love was changed into a sea of sorrow. Hence St. Bernardino says: All the sorrows of the world united would not be equal to the sor row of the glorious Mary.f Yes, because this mother, as St. Lawrence Justinian writes: The more tenderly she loved, was the more deeply wounded. J The greater the tenderness with which she loved him, the greater was her grief at the sight of his sufferings, especially when she met her Son, after he had already been con demned, going to death at the place of punish ment, bearing the cross. And this is the fourth sword of sorrow which to-day we have to con sider. The blessed Virgin revealed to St. Bridget that at the time when the passion of our Lord was drawing nigh, her eyes were always filled with * Tgnem veni mittere in terrain, et quid volo, nisi ut accendatur. Luc. xii. t Omnes dolores mundi, si essent siinul conjunct!, non esscnt tant inantus dolor gloriosse Mariae. Tom. iii. J Quanto dilexit tenerius. tanto est vulnerata profundius. 562 GLORIES OF MARY. tears, as she thought of her beloved Son whom Fhe was about to lose on this earth. There- fore, as she also said, a cold sweat covered her body from the fear that seized her at that pros pect of approaching suffering.* Behold, the ap< pointed day at length arrived, and Jesus cams in tears to take leave of his mother before ha went to death. St. Bonaventure, contemplating Mary on that night, says: Thou didst spend it without sleep, and while others slept, thou didst remain watching.f Morning having arrived the disciples of Jesus Christ came to this afflicted mother, one, to bring her this tidings, another, that; but all tidings of sorrow, for in her were then verified the words of Jeremias: "Weeping, she hath wept in the night, and her tears are on her cheeks; there is none to comfort her of all them that were dear to her." J One came to relate to her the cruel treatment of her Son in the house of Caiphas; another, the insulta received by him from Herod. Finally, for I omit the rest to come to my point, St. John came and announced to Mary that the most unjust Pilate had already condemned him to death upon the cross. I say the most unjust, for, as St. Leo re marks, this unjust judge condemned him to death with the same lips with which he had pronounc- * Imminente passione filii mei, lacrymse erant in oculis meis, et ndor in corpore pne timore. L. 1, Eev. t Sine somno duxisti, et eoporatis casteris, vigil permansisti. J Plorans ploravit in nocte, et lacrymse in maxillis ejus; non eft qi console tur earn, x omnibus charis ejus. Thren. GLORIES OP MARY. ed him innocent.* Ah, sorrowful mother; said St. John to her, thy Son has already been condemned to death, lie is already on his way, bearing himself kis cross on his way to Calvary, as he afterwards related in his Gospel: "And bearing his own cross he went forth to that place which is called Calvary."f Come, if thou dost desire to see him^ and bid him a last farewell in some of the streets through which he is to pass. Mary goes with St. John, and she perceives by the blood with which the way was sprinkled, that her Son had already passed there. This she revealed to St. Bridget: "By the footsteps of my Son I traced his course, for along the way by which he had passed, the ground was sprink led with blood."| St. Bonaventure imagines the afflicted mother taking a shorter way, and placing herself at the corner of the street to meet her afflicted Son as he passed by. This most afflicted mother met her most afflicted Son: Mcestissima mater mcestissimo filio occurrit, said St. Bernard. While Mary stopped in that place how much she must have heard said against her Son by the Jews who knew her, and perhaps also words in mockery of herself! Alas ! what a commencement of sorrows was then before her eyes, when she saw the nails, the hammers, the * lisdem labiis mittit ad mortem qnibns eum pronuntiaverunt In- nocentem. t Et bajulanis snbi crucem exivit in earn qui dicitur Calrarisc locum* Joan. xix. $ Ex vestigiis filii mei cognoscebam incesenm ejus; queeenim p*o> Mdebat, apparebat terra infusa sanguine. filed. 564 GLORIES OP MARY. cords, the fatal instruments of the death of her Son borne before him! And what a sword pierc ed her heart when she heard the trumpet pro claiming along the way the sentence pronounced against her Son ! But behold, now, after the in struments, the trumpet, and the ministers of jus tice had passed, she raises her eyes and sees; she sees, oh God, a young man covered with blood and wounds from head to foot, with a crown of thorns on his head, and two heavy beams on his shoulders; she looks at him and hardly knows him, saying, then, with Isaias: " And we have seen him, and there was no sightliness. "*Yes, for the wounds, the bruises, and clotted blood, made him look like a leper; "We have thought him, as it were, a leper ;"f so that he could no longer be recognized. "And his look was, as it were, hidden and despised, whereupon we esteemed him not." J But at length love recognizes him, and as soon as she knows him, ah, what was then, as St. Peter of Alcantara says in his meditations, the love and fear of the heart of Mary! On the one hand, she desired to see him ; on the other, she could not endure to look upon so pit iable a sight. But at length they look at each other. The Son wipes from his eyes the clotted blood, which prevented him from seeing ( as was revealed to St. Bridget), and looks upon the mother; the mother looks upon the Son. * Et vidimus eum, et non erat aepectus. lea. liii. t Putavimus eum quasi leprosum. Isa. liii. $ Et quasi abeconditua vultus ejus, et deepectus, undo nee * putavimus eum. Isa. liii. GLORIES OF MARY. looks of sorrow, which pierced, as with so many arrows, those two holy and loving souls. When Margaret, the daughter of Sir Thomas More, met her father on his way to the scaffold, she could utter only two words, oh,father! oh, father! arid fell fainting at his feet. At the sight of her Son going to Calvary, Mary fainted not; no, be cause it was not fitting that his mother should lose the use of her reason, as Father Suarez re marks, neither did she die, for God reserved her for a greater grief; but if she did not die, she suffered sorrow enough to cause h^r a thousand deaths. The mother wished to embrace him, as St. Anselm says, but the officers of justice thrust her aside, loading her with insults, and urge on ward our afflicted Lord. Mary follows. Ah, holy Virgin, where art thou going? To Cal vary ! And canst thou trust thyself to see him who is thy life hanging from a cross? And thy life shall be as it were hanging before thee: "Et erit vita tua quasi pendens ante te." my mother, stop, says St. Lawrence Justinian, as if the Son himself had then spoken to her; where dost thou hasten? Where art thou going? If thou comest where I go, thou wilt be tor tured with my sufferings, and I with thine.f But although the sight of her dying Jesus must cost her such cruel anguish, the loving * Dent, xxviii. t Heu quo properas, quo vnis mater! Cruciatu meo cruciaberi* t ego tuo. 566 GLOKIES OF MARY. Mary will not leave him. The Son goes before, and the mother follows, that she may be cru cified with her Son, as William the Abbot says: The mother took up her cross, and followed him, that she might be crucified with him.* We even pity the wild beasts: "Ferarum etiam miseremur;" as St. John Chrysostom has said. If we should see a lioness following her whelp as he was led to death, even this wild beast would call forth our compassion. And shall we not feel compassion to see Mary following her im maculate Lamb, as they are leading him to death ? Let us then pity her, and endeavor also ourselves to accompany her Son and herself, bearing with patience the cross which the Lord imposes upon us. Why did Jesus Christ, asks St. John Chrysostom, desire to be alone in his other sufferings, but in bearing the cross wished to be helped by the Cyrenean ? And he answers: That thou mayest understand that the cross of Christ is not sufficient without thine.f The cross alone of Jesus is not enough to save us, if we do not bear with resignation also our own, even unto death. EXAMPLE. The Saviour appeared one day to sister Diomira, a nun, in Florence, and said to her: " Think of me, and love me, and I will think of thee, and love thee:" and at the same time he * ToHebat et mater crucem euam, et seqnebatur eum, erucifigend* cm ipgo. In Cant. t Ut inUlligaa Christ! crucem non sufficere Bine tua. GLORIES OP MARY. presented her with a bunch of flowers and * cross, signifying to her by this, that the con solations of the saints on this earth are always to be accompanied by the cross. The crofli unites souls to God. Blessed Jerome Emilian, when he was a soldier, and leading a very sinful life, was shut up by his enemies in a tower. There, feeling deeply his misfortune, and en lightened by God to amend his life, he had re course to the most holy Mary, and then with the help of this divine mother, he began to live the life of a saint. By this he merited to see once in heaven the high place which God had prepared for him. He became founder of the or der of Sommaschi, died a saint, and has been late ly beatified by the holy Church. PRAYER. My sorrowful mother, by the merit of that grief which thou didst feel at seeing thy beloved Jesus led to death, obtain for me the grace also to bear with patience those crosses which God sends me. Happy me, if I also shall know how to accompany thee with my cross until death. Thou and Jesus, both innocent, have v orne a heavy cross; and shall I a sinner, who have mer ited hell, refuse mine ? All, immaculate Virgin, I hope that thou wilt help me to bear my crosses with patience. Amen. 568 GLORIES OF MARY. ON THE FIFTH DOLOR. OP THE DEATH OF JESUS. AND now we have to admire a new sort of martyrdom, a mother condemned to see an in nocent son, whom she loved with all the affec tion of her heart, put to death before her eyes, by the most barbarous tortures. There stood by the cross of Jesus his mother: "Stabat autem juxta crucem mater ejus." There is nothing more to be said, says St. John, of the martyrdom of Mary: behold her at the foot of the cross, looking on her dying Son, and then see if there is grief like her grief. Let us stop then also to day on Calvary, to consider this fifth sword that pierced the heart of Mary, namely, the death of Jesus. As soon as our afflicted Redeemer had ascend ed the hill of Calvary, the executioners stripped him of his garments, and piercing his sacred hands and feet with nails, not sharp, but blunt: "Non acutis, sed obtusis;" as St. Bernard says,* and to torture him more, they fastened him to the cross. When they had crucified him, they planted the cross, and thus left him to die. The execution ers abandon him, but Mary does not abandon him. She then draws nearer to the cross, in order to assist at his death. "I did not leave him," thus the blessed Virgin revealed to St. * Serm, 2, de Pass. GLORIES OF MARY. Bridget, "and stood nearer to his cross. "* But what did it avail, oh Lady, says St. Bonaventurc, to go to Calvary to witness there the death of this Son? Shame should have prevented thee, for his disgrace was also thine, because thou wast his mother; or, at least, the horror of such a crime as that of seeing a God crucified by his own creatures, should have prevented thee.f But the saint himself answers: Thy heart did not consider the horror, but the suffering: "Non considerabat cor tuum horrorem, sed dolorem." Ah, thy heart did not then care for its own sor row, but for the suffering and death of thy dear Son; and therefore thou thyself didst wish to be near him, at least to compassionate him. Ah, true mother! says William the Abbot, loving mother! for not even the terror of death could separate thee from thy beloved Son. J But, oh God, what a spectacle of sorrow, to see this Son then in agony upon the cross, and under the crosi this mother in agony, who was suffering all the pain that her Son was suffering! Behold the words in which Mary revealed to St. Bridget the pitiable state of her dying Son, as she saw him on the cross: "My dear Jesus was on the cross in grief and in agony; his eyes were sunk en, half closed, and lifeless; the lips hanging, and the mouth open; the cheeks hollow, and Ego non separabar ab eo, et etabam vicinlor cruci ejus. t Curivisti, O Domina, ad Calvarite locum? cur te non retinuit pudor, horror facinoris? $ Plane mater, quae nee in terrore mortis filium deserebat. Sena. , de Ass. 570 GLOEIES OF MARY. attached to the teeth; the face lengthened, the nose sharp, the countenance sad; the head had fallen upon his breast, the hair black with blood, the stomach collapsed, the arms and legs stiff, and the whole body covered with wounds and blood."* Mary also suffered all these pains of Jesus. Every torture inflicted on the body of Jesus, says St. Jerome, was a wound in the heart of the mother.f Any one of us who should then have been on Mount Calvary, would have seen two altars, says St. John Chrysostom, on which two great sacrifices were consummating, one in the body of Jesus, the other in the heart of Mary. But rather would I see there, with St. Bonaven- ture, one altar only, namely, the cross alone of the Son, on which, with the victim, this di vine Lamb, the mother also was sacrificed. Therefore the saint interrogates her in these words: Oh Lady, where art thou? Near the cross? Nay, on the cross, thou art crucified with thy Son. J St. Augustine also says the same thing: The cross and nails of the Son were also the cross and nails of the mother; Christ being crucified, the mother was also crucified. Yes, because, as St. Bernard says, love inflicted * L. 1, Rev. c. 10, et 1. t Quot laesiones in corpore Christ!, tot vulnera in corde matrig. Bald. t O Domina, ubi stas ? Numquid juxta crucera ? Imo in cruc cum filio cruciaria ? Bald. torn. Crux et clavi filii fuerunt et matris; Christo cruciflxo cruoiflge. et mater. GLOKIES OF MAKY. on the heart of Mary the same suffering that the nails caused in the body of Jesus.* Therefore, at the same time that the Son was sacrificing hia body, the mother, as St. Bernardino says, wat sacrificing her soul.f 1 Mothers fly from the presence of their dying children; but if a mother is ever obliged to wit ness the death of a child, she procures for him all possible relief; she arranges the bed, that his posture may be more easy; she administers refreshments to him; and thus the poor mother relieves her own sorrows. Ah, mother, the most afflicted of all mothers! oh Mary, it was decreed that thou shouldst be present at the death of Jesus, but it was not given to thee to afford him any relief. Mary heard her Son say: I thirst: Sitio;" but it was not permitted her to give him a little water to quench his great thirst. She could only say to him, as St. Vincent Ferrer remarks; My Son, I have only the water of my tears: "Fili, non habeo nisi aquara lacry- marum." J She saw that her Son, suspended by three nails to that bed of sorrow, could find no rest. She wished to clasp him to her heart, that she might give him relief, or at least that he might expire in her arms, but she could not. She only saw that poor Son in a sea of sorrow, * Q,uod in carne Christ! agebant clavi, in Virginia mente affectus ergafilium. t Bum illi corpus, ista epiritum irnmolabat. To. 1, Serm. Bald. Volebat eum amplecti sed manus frustra protersae in se complex* redibant Ap. Bald. 672 GLORIES OF MARY. eeking one who could console him as he had pre* dieted by the mouth of the prophet: "I have trodden the winepress alone; I looked about and there was none to help; I sought and there was none to give aid."* But who was there among men to console him, if all were his enemies? Even on the cross they cursed and mocked him on every side: "And they that passed by blasphemed him, wagging their heads."f Some said to him: "If thou be the Son of God, come down from the cross." J Some ex claimed: "He saved others, himself he cannot save." Others said: "If he be the King of Israel, let him corne down from the cross." || The blessed Virgin herself said to St. Bridget: "I heard some call my Son a thief; I heard others call him an impostor; others said that no one de served death more than he; and every word was to me a new sword of sorrow. But what increased most the sorrows which Mary suffered through compassion for her Son, was to hear him complain on the cross that even the eternal Father had abandoned him: "My God, my God, why hast thou forsaken me?"** Words which, as the divine mother herself said * Torcular calcavi solus . Circumspexl, et non est auxiliator; qnsesivi, et non fuit qui adjuvaret. Isa. Ixiii. t Prsetereuntes autein blasphemabant eum moventes capita sua. Matt, xxvii. $ Si filius Dei es, descende de crnce. Alios salvos fecit, seipsum non potest salvum facere, I Si rex Israel est, descendat nunc de cruce. Loc. cit. 1 Kev. ** Deus, Deus meus, ut quid dereliquisti de? Matth. xxvii. GLORIES OF MARY. to St. Bridget, could never depart from her mind during her whole life.* Thus the afflicted mother saw her Jesus suffering on every side ; she desired to comfort him, but could not. And what caused her the greatest sorrow was to see that, by her presence and her grief, she increased the sufferings of her Son. The sorrow itself, saya St. Bernard, that filled the heart of Mary, in creased the bitterness of sorrow in the heart of Jesus. f St. Bernard also says, that Jesus on the cross suffered more from compassion for his moth er than from his own pains: he thus speaks in the name of the Virgin: I stood and looked upon him, and he looked upon me; and he suffered more for me than for himself.]; The same saint also, speaking of Mary beside her dying Son, says, that she lived dying without being able to die: Near the cross stood his mother, speechless; living she died, dying she lived; neither could she die, because she was dead, being yet alive. Passino writes that Jesus Christ himself, speak ing one day to the blessed Baptista Varana, of Camerino, said to her, that he was so afflicted on the cross at the sight of his mother in such an guish at his feet, that compassion for his mother t Repleta matre, ad filinm redundaret inundatio amaritudims, Horn, in Ev. Stabat. Stabam ego videns eum, ipse videns me, et plus dolebat de me quam de se. Simisc. Cons. Juxta crticem stabat mater, vox illi non erat; moriebatur vivens, vivebat moriens ; nee mor; poterat, quia vivens mortua erat. Lament. Virg. 74 GLORIES OP MABY. caused him to die without consolation. So that the blessed Baptista, being enlightened to know this suffering of Jesus, exclaimed: Oh my Lord, tell me no more of this thy sorrow, for I can not bear it. Men were astonished, says Simon of Cassia, when they saw this mother then keep silence, without uttering a complaint in this great suf fering.* But if the lips of Mary were silent, her heart was not so; for she did not cease offering to divine justice the life of her Son for our sal vation. Therefore we know thai by the merits of her dolors she co-operated with Christ in bringing us forth to the life of grace, and there fore we are children of her sorrows: Christ, says Lanspergius, wished her whom he had appointed for our mother to co-operate with him in our re demption; for she herself at the foot of the cross was to bring us forth as her children.! And if ever any consolation entered into that sea of bit terness, namely, the heart of Mary, it was this only one; namely, the knowledge that by means of her sorrows, she was bringing us to eternal salvation; as Jesus himself revealed to St. Brid get: "My mother Mary, on account of her com passion and charity, was made mother of all in heaven and on earth. "J And, indeed, these were * Stnpebant omnes qui noverant hujus hominis matrem, quod etiam in tan tie angustiae pressura silentiura servabat. t Voluit earn Christus cooperatricem nostrae redemptionis adstare, quam nobis constituent dare matrem; debebat enim ipsa sub cruc Dos parere filios. Horn. 44, de Pass. Dom. $ Maria mater mea, propter compassionem et chantatem facta eat mater omnium in ccelis et in terra. GLORIES 05 2*Z. the last words with which Jesus took leave of her before his death; this was his last remem brance, leaving us to her for her children in the person of John, when he said to her: Woman, behold thy Son: "Mulier ecce filius tuus."* And from that time Mary began to perform for us this office of a good mother; for, as St. Peter Da- inian declares, the penitent thief, through the prayers of Mary, was then converted and saved: Therefore the good thief repented, because the blessed Virgin, standing between the cross of her Son and that of the thief, prayed her Son for him; thus rewarding, by this favor, his form er service. f For as other authors also relate, this thief, in the journey to Egypt with the infant Jesus, showed them kindness; and this same of fice the blessed Virgin has ever continued, and still continues to perform. EXAMPLE. A young man in Perugia once promised the devil that if he would help him to commit a sin ful act which he desired to do, he would give him his soul; and he gave him a writing to that effect, signed with his blood. The evil deed was committed, and the devil demanded the perfor mance of the promise. He led the young man to a well, and threatened to take him body and soul * Joan. xix. t Idcirco resipult bonus latro, quia B. Virgo inter cruces fltti et latroms poeita, fllium pro latrone deprecabatur; hoc suo beneflcio, ftntiquum latrouia obeequiumrecompeuearis. Salm. 5 76 GLORIES OP MARY. to hell if he would not cast himself into it. The wretched youth, thinking that it would be impos sible for him to escape from his enemy, climbed the well-side in order to cast himself into it, but terri fied at the thought of death, he said to the devil that he had not the courage to throw himself in, and that, if he wished to see him dead, he himself should thrust him in. The young man wore about his neck the scapular of the sorrowing Mary; and the devil said to him: Take off that Bcapular,and I will thrust you in." But the youth, seeing the protection which the divine mother still gave him through that scapular, refused to take it off, and after a great deal of altercation, the devil departed in confusion. The sinner re pented, and grateful to his sorrowful mother, went to thank her, and presented a picture of this case, as an offering, at her altar in the new church of Santa Maria, in Perugia.* PRAYER. Ah, mother, the most afflicted of all mothers, thy Son, then, is dead; thy Son so amiable, and who loved thee so much! Weep, for thou hast reason to weep. Who can ever console thee? Nothing can console thee but the thought that Je sus, by his death, hath conquered hell, hath open ed paradise which was closed to men, and hath gained so many souls. From that throne of the cross he was to reign over so many hearts, which, conquered by his love, would serve him with * Monum. Conv. Pec. Sinisch. Sans. GLORIES OF MARY. love. Do not disdain, oh my mother, to keep me near to weep with thee, for I have more reason than thou to weep for the offences that I have committed against thy Son. Ah, mother of mercy, I hope for pardon and my eternal salva* tion, first through the death of my Redeemer, and then through the merits of thy dolors. Amen. ON THE SIXTH DOLOR. THE PIERCING OF THE SIDE OF JESUS, AND HIS DE SCENT FROM THE CROSS. "Oh, all ye that pass by the way attend, and see if there be any sorrow like to my sorrow." * Devout souls, listen to what the sorrowful Mary says to you to-day: My beloved children, I do not wish you to console me; no, for my heart can never again be consoled on this earth after the death of my dear Jesus. If you wish to please me, this I ask of you, turn to me and see if there has ever been in the world a grief like mine, when I saw him who was all my love torn from me so cruelly. But, oh Lady, since thou dost not wish to be consoled, and hast such a thirst for suffering, I must say to thee that thy sorrows have not ended with the death of thy Son. To-day thou wilt be pierced by another sword of sorrow, when thou shalt see a cruel lance piercing the side of this thy Son, al ready dead, and shalt receive him in thy arms after he is taken from the cross. And now we * O voe omnes qui transitis per viam, attendite et videte, ei ert totor aicut dolor meus. Thren. 57t GLORIES OF MARY. are to consider to-day the sixth dolor which afflicted this sorrowful mother. Attend and weep. Hitherto the dolors of Mary tortured her one by one, but to-day they are all united to assail her. To make known to a mother that her child is dead, is sufficient to kindle her whole soul with love for the lost one. Some persons, in order to lighten their grief, will remind mothers whose children have died, of the displeasure they had once caused them. But if I, oh my queen, should wish to lighten thy sorrow for the death of Jesus in this way, what displeasure has he ever caused thee, that I could recall to thy mind? Ah, no; he always loved thee, obeyed thee and respected thee. Now thou hast lost him, and who can describe thy sorrow ? Do thou who hast felt it explain it. A devout author says, that when our Redeemer was dead, the heart of the great mother was first engaged in accompanying the most holy soul of the Son, and presenting it to the eternal father. I pre sent thee, oh my God, Mary must then have said, the immaculate soul of thy and my Son, which has been obedient to thee even unto death : receive it, then, in thy arms. Thy justice is now satisfied, thy will accomplished; behold, the great sacrifice to thy eternal glory is con- gummated. And then turning to the lifeless members of her Jesus: Oh wounds, she said, oh loving wounds, I adore you, I rejoice with you, since through you salvation has been given to GLORIES OF MARY. the world. You shall remain open in the body of my Son, to be the refuge of those who will have recourse to you. Oh how many, through you, shall receive the pardon of their sins, and then through you shall be inflamed to love the Sovereign Good! That the joy of the following Paschal Sabbath should not be disturbed, the Jews wished the body of Jesus to be taken down from the cross; but because they could not take down a criminal until he was dead, they came with iron mallets to break his legs, as they had already done to the two thieves crucified with him. And Mary, while she remains weeping at the death of her Son, sees those armed men coming towards her Jesus. At this sight she first trembled with fear, then she said : Ah, my Son is already dead, cease to maltreat him, and cease to torture me a poor mother longer. She implored them not to break his legs : "Oravit eos, ne frangerent crura," as St. Bonaventure writes. But while she is thus speaking, oh, God ! she sees a soldier with vio lence brandishing a spear, and piercing the side of Jesus : "One of the soldiers with a spear open ed his side, and immediately there came out blood and water."* The cross shook at the stroke of the spear, and, as was revealed to St. Bridget, the heart of Jesus was divided : "Ita ut ambae paries essent divisse."f There came out blood and water, for only a few drops of blood remained, and those also the Saviour wished to * Unus militum lancea latus ejus aperuit, et continue exivit san. guis, et aqua. Joan. six. t Rev. 1. 580 GLORIES OF MARY. shed, in order to show that he had no more blood to give us. The injury of that stroke was of- ered to Jesus, but the pain was inflicted on Mary: Christ, says the devout Lanspergius, shared with his mother the infliction of that wound, for here- ceived the insult and his mother the pain.* The holy Fathers explain this to be the very sword predicted to the Virgin by St. Simeon ; a sword, not of iron, but of grief,which pierced through her blessed soul in the heart of Jesus, where it always dwelt. Thus, among others, Si. Bernard says: The spear which opened his side passed through the soul of the Virgin, which could not be torn from the heart of Jesus.f And the di vine mother herself revealed the same to St. Bridget, saying: When the spear was drawn out, the point appeared red with blood; then I felt as if my heart were pierced when I saw the heart of my most dear Son pierced." J The angel told St. Bridget, that such were the suffer ings of Mary, that she was saved from death only by the miraculous power of God. In her other dolors she at least had her Son to com passionate her; and now she had not even him to take pity on her. The afflicted mother, still fearing that other * Divisit Christus cum matre sua hujus vnlneris poenam, ut ipse mjuriam acciperet, mater dolorem. t Lancea quse ipsius latus aperuit, animam Virginia pertransivit, quae inde nequibat avelli. De Lament. Virg. Cum retraheretur hasta, apparuit cuspia rubea sanguine. Tune mihi videbatur quod quasi cor meum perforaretur, cum vidissem cor filii mei charissimi perforatum. | Non parvum miraculum a Deo factum est, quod B. Vitf o tot ioloribus eauciata spiritum non exhalarit. GLOKIES OF MARY. injuries might be inflicted on her Son, entreats Joseph of Arimathea to obtain from Pilate the body of her Jesus, that at least after his death she may be able to guard it and protect it from injuries. Joseph went to Pilate, and made known to him the sorrow and the wish of this afflicted mother; and St. Anselrn thinks that com passion for the mother softened the heart of Pi late, and moved him to grant her the body. of the Saviour. And now Jesus is taken from the cross. Oh most holy Virgin, after thou with so great love hadst given thy Son to the world for our salvation, behold the world returns him to thee again! But oh, my God, ho\v dost thou re turn him to me? said Mary to the world. My Son was white and ruddy: "Dilectus meus can- didus et rubicundus:" but thou hast returned him to me blackened with bruises, and red, not with a ruddy color, but with the wounds thou hast inflicted upon him; he was beautiful, now there is no more beauty in him; he is all deformity. All were enamored with his aspect, now he ex cites horror in all who look upon him. Oh, how many swords, says St. Bonaventure, pierced the soul of this mother, when she received the body of her Son after it was taken from the cross: " O quot gladii animam matris pertransierunt!" Let us consider what anguish it would cause any mother to receive the lifeless body of a son! it was revealed to St. Bridget, that to take down the body of Jesus, three ladders were placed against the cross. Those holy disciples first GLORIES OP MARY. drew out the nails from the hands and feet, and according to Metaphrastes, gave them in charge to Mary. Then one supported the upper part of the body of Jesus, the other the lower, and thus took it down from the cross. Bernardino de Bustis describes the afflicted mother as raising herself, and extending her arms to meet her dear Son; she embraces him, and then sits down at the foot of the cross. She sees his mouth open, his eye shut, she examines the lacerated flesh, and those exposed bones; she takes off the crown, and sees the cruel injury made by those thorns, in that sacred head; she looks upon those pierced hands and feet, and says: Ah, my Son, to what has the love thou didst bear to men reduced thee ! But what evil ha? t thou done to them, that they have treated thee so cruelly? Thou wast my Father, Bernardino de Bustis im agines her to say, my brother, my spouse, my de light, my glory, my all.* Oh, my Son, behold how I am afflicted, look upon me and console me; but thou dost look upon me no more. Speak, speak to me but one word, and console me; but thou dost speak no more, for thou art dead. Then turning to those barbarous instruments, she said: Oh cruel thorns, oh nails, oh merciless spear, how could you thus torture your Creator? But what thorns, what nails? Alas! sinners, she exclaimed, it is you who have thus cruelly treated my Son. Thus Mary spoke and complained of us. But * Tu mihi pater eras, tu frater, sponsus, mesa delici, mea gloria, tu mihi omnia eras. GLORIES OF MARY. if now she were capable of suffering, what would she say? What grief would she feel to see that men after the death of her Son, continue to torment and crucify him by their sins? Let us no longer give pain to this sorrowful mother; and if we also have hither to grieved her by our sins, let us now do what she directs. She says to us * Return, ye transgressors, to the heart: "Re- dite, prsevaricatores, ad cor."* Sinners, return to the wounded heart of my Jesus; return as peni tents, for he will receive you. Flee from him to him, she continues to say with Guerric the Abbot; from the Judge to the Redeemer, from the tribunal to the cross.f The Virgin herself revealed to St. Bridget that she closed the eyes of her Son, when he was taken down from the cross, but she could not close his arms: "Ejus brachia flectere non potui." Jesus Christ giv ing us to understand by this, that he desired to remain with open arms to receive all penitent sinners who return to him. Oh world, contin ues Mary, behold, then, thy time is the time of levers: "Et ecce, tempus tuum, tempus aman din."! Now that ray Son, oh world, has died to save thee, this is no longer for thee a time of fear, but of love: a time to love him who has de sired to suffer so much in order to show thee the love he bore thee. Therefore, says St. Bernard, is the heart of Jesus wounded that, through the * Isa. xlvi t Ab ipso fnge ad ipsnm, a Judice ad redemptorem, a tribunal! ad 584 GLOK1ES OF MAKY. visible wound, the invisible wound of love may be seen.* If then, concludes Mary, in the words of the Abbot of Celles, my Son had wish ed his side to be opened that he might give thee his heart,f it is right, oh man, that thou shouldst give him thy heart. And if you wish, oh children of Mary, to find a place in the heart of Jesus without fear of being cast out, go, says Ubertino of Casale, go with Mary, for she will obtain grace for you;J and in the following ex ample we have a beautiful proof of this. EXAMPLE. The Disciple relates^ that there was once a poor sinner who, among other crimes, had kill ed his father and a brother, and therefore be came a fugitive. Happening to hear one day during Lent, a sermon upon the divine mercy, he went to the preacher himself to make his con fession. The confessor having heard his crimes, sent him to an altar of the sorrowful mother to pray that she might obtain for him compunction and pardon of his sins. The sinner obeyed, and began to pray, when behold, suddenly over powered by contrition, he falls down dead. On the following day when the priest recommended to the people to pray for the deceased, a white dove appeared in the church and let fall a card at * Propterea vulneratum est cor Christ!, ut per vulnus visibile vul- nus amoris invisibilis rideatur. Serm. de pass. Dom. t Prse nimio amore aperuit sibi latus, ut prseberet cor Biium. % Filii hujus matris, ingredite urn ipsa intra penetralia cordii Jesn S Promt. Miser. GLORIES OF MARY. the feet of the priest. He took it up, and found these words written on it: "The soul of the dead, when it left the body, immediately went to paradise; and do you continue to praacb the infinite mercy of God." PRAYER. Oh afflicted Virgin! oh soul, great in virtues and great also in sorrows! for both arise from that great fire of love thou hast for God; thou "whose heart can love nothing but God; ah moth er, have pity on me, for I have not loved God, and I have so much offended him. Thy sorrows give me great confidence to hope for pardon. But this is not enough; I wish to love my Lord, and who can better obtain this for me than thou thou who art the mother of fair love? Ah Mary, thou dost console all, comfort me also. Amen. ON THE SEVENTH DOLOR. THE BURIAL OF THE BODY OF JESUS. WHEN a mother is by the side of a suffering and dying child, she no doubt then feels and suf fers all his pains; but when the afflicted child is really dead and about to be buried, and the sor rowful mother takes her last leave of him, oh God ! the thought that she is to see him no more is a sorrow that exceeds all other sorrows. Behold, 586 GLORIES OF MARY. the last sword of sorrow which we are to consicU er, when Mary, after being present at the death of her Son upon the cross, after having embrao ed his lifeless body, was finally to leave him in the sepulchre, never more to enjoy his beloved presence. But that we may better understand this last dolor, let us return to Calvary, again to look upon the afflicted mother, who still holds, clasped in her arms, the lifeless body of her Son. Oh my Son, she seems then to continue to say in the words of Job, my Son, thou art changed to be cruel towards me: "Mutatus es mihi in crude- lem."* Yes, for all thy beauty, grace, virtue, and loveliness, all the signs of special love thou hast shown me, the peculiar favors thou hast bestowed on me, are all changed into so many darts of sorrow, which the more they have in flamed my love for thee, so much the more cause me cruelly to feel the pain of having lost thee. Ah, my beloved Son, in losing thee I have lost all. Thus St. Bernard speaks in her name: Oh truly begotten of God, thou wast to me a father, a son, a spouse; thou wast my life! Now I am deprived of my father, my spouse, and my Son, for with my Son whom I have lost, I lose all things, f Thus Mary, clinging to her Son, was dissolved in grief; but those holy disciples, fearing lest this poor mother would expire there through * c. xxx. t O vere Dei nate, tu nihi pater, tu mihi filius, tu mihi eponsus, ta mihi anima eras! Nuuc orbor patre, viduor sponso, desolor filiofc too perdito fllio omnia perdo. De Lam. Mar. GLORIES OF MARY. agony, went to take the body of her Son from her arms, to bear it away for burial. Therefore, with reverential force they took him from her arms, and having embalmed him, wrapped him in a linen cloth already prepared, upon which our Lord wished to leave to the world his image impressed, as may be seen at the present day in Turin. And now they bear him to the sepul chre. The sorrowful funeral train sets forth; the disciples place him on their shoulders; hosts of angels from heaven accompany him; those holy women follow him; and the afflicted mother follows in their company her Son to the grave. When they had reached the appointed place, how gladly would Mary have buried her self there alive with her Son! "Oh how will ingly," said the Virgin to St. Bridget, "would I have remained there alive with my Son, if it had been his will!"* But since this was not the divine will, the authors relate that she herself accompanied the sacred body of Jesus into the sepulchre, where, as Baronius narrates, they deposited the nails and the crown of thorns. In raising the stone to close the sepulchre, the disciples of the Saviour had to turn to the Virgin, and say to her: Now, oh Lady, we must close the sepulchre; have patience, look upon thy Son, and take leave of him for the last time. Then, oh my beloved Son, must the afflicted mother have said, then shall I see thee no more? Receive then, this last time that I look upon * O quam libenter tune posita f uissem viva cum filio meo, si f uissej voluntaa ejns! Key. 588 GLORIES OP MARY thee, receive the last farewell from me tny deaf mother, and receive my heart which I leave bur ied with thee. The Virgin, says St. Fulgentius, earnestly desired that her soul should be buried with the body of Christ.* And Mary herself made this revelation to St, Bridget: "I can truly say, that at the burial of my Son, one sepulchre contained as it were two hearts."f Finally, they take the stone and close up in the holy sepulchre the body of Jesus, that great treasure, greater than any in heaven and on earth. And here let us remark, that Mary left her heart buried with Jesus, because Jesus was all her treasure: "Where your treasure is, there will your heart be also." J And where shall we keep our hearts buried ? With creat ures ? In the mire ? And why not with Jesus, who, although he has ascended to heaven, has wished to remain, not dead but alive, in the most holy sacrament of the altar, precisely in order that he may have with him and possess our hearts ? But let us return to Mary. Before quitting the sepulchre, according to St. Bonaven- ture, she blessed that sacred stone, saying: Oh happy stone, that doth now inclose that body which was contained nine months in my womb, I bless thee, and envy thee; I leave thee to guard my Son for me, who is my only good, my only love. And then turning to the eternal * Animam cum corpore Christ! contumulari Virgo vehementer exoptavit. t Vere dicere possum quod sepulto filio meo quasi duo corda in ano sepulchre fuerunt. $ Ubi thesaurus vester esU ibi et cor vestrum erit Luc. xii. GLORIES OP MARY. Father, she said: Oh Father, to thee I recom mend him, who is thy Son and mine; and thus bidding a last farewell to her Son, and to the sepulchre, she returned to her own house. This poor mother went away so afflicted and sad, ac cording to St. Bernard, that she moved many to tears even against their will: "Multos etiam in- vitos ad lacrymas provocabat;" so that wherever she passed, all wept who met her: "Omnes plorabant qui obviabant ei," and could not re- strain their tears. And he adds, that those holy disciples, and the women who accompanied her, mourned for her even more than for their Lord* St. Bonaventure says, that her two sis ters covered her with a mourning cloak: The sis ters of our Lady wrapped her in a veil as a wid ow, covering as it were her whole countenance.f And he also says, that passing, on her return, before the cross, still wet with the blood of her Jesus, she was the first to adore it : Oh holy cross, she exclaimed, I kiss thee arid adore thee; for thou art no longer an infamous wood, but a throne of love, and an altar of mercy, consecrated by the blood of the divine Lamb, who has been sacrificed upon thee, for the salvation of the world. She then leaves the cross and returns to her house ; there the afflicted mother casts her eyes around, and no longer sees her Jesus ; but instead * Snper ipsam potius, quam super Dominum plangebant. t Sorores Domime velaverunt earn tamquam viduam; cooperientei tuai totum vuJtum. 590 LORIE8 OP MARY. of the presence of her dear Son, all the memorials of his holy life and cruel death are hefore her. There she is reminded of the embraces she gave her Son in the stable of Bethlehem, of the conver sations held with him for so many years in the shop of Nazareth: she is reminded of their mutual af fection, of his loving looks, of the words of eternal life that came forth from that divine mouth. And then comes before her the fatal scene of that very day ; she sees those nails, those thorns, that lacerated flesh of her Son, those deep wounds, those uncovered bones, that open mouth, those closed eyes. Alas ! what a night of sor row was that night for Mary ! The sorrowful mother turned to St. John, and said mournfully: Ah, John, where is thy master? Then she asked of Magdalen: Daughter, tell me where is thy beloved ? Oh God ! who has taken him from us ? Mary weeps, and all those who are with her weep. And thou, oh my soul, dost thou not weep! Ah, turn to Mary, and say to her with St. Bonaventure : Let me, oh my Lady, let me weep ; thou art innocent, I am guilty.* At least entreat her to permit thee to weep with her: "Fac ut tecum lugeam." She weeps for love, and thou dost weep through sorrow for thy gins. And thus weeping, thou mayest have the hap py lot of him of whom we read in the following example. * Sine, Dom**" niea, sine me flere; tu hmocena es, ego aum reu* GLORIES OF MAKY. EXAMPLE. Father Engelgrave relates,* that a certain re ligious was so tormented by scruples, that some times he was almost driven to despair, but hav ing great devotion to Mary, the mother of sor- sows, he had recourse to her in the agony of his spirit, and was much comforted by contemplat ing her dolors. Death came, and the devil tormented him more than ever with scruples, and tempted him to despair. When, behold our merciful mother, seeing her poor son so afflict ed, appeared to him, and said to him: "And why, oh my son, art thou so overcome with sor row, thou who hast so often consoled me by thy compassion for my sorrows ?f Be comforted," she said to him; " Jesus sends me to thee to con sole thee; be comforted, rejoice, and come with me to paradise." And at these words the de vout religious tranquilly expired, full of conso lation and confidence. PKAYEK. My afflicted mother, I will not leave thee alone to weep; no, I wish to keep thee company with my tears. This grace I ask of thee to-day: ob tain for me a continual remembrance of the passion of Jesus, and of thine also, and a tender devotion to them, that all the remaining days of my life may be spent in weeping for thy sorrows, oh my mother, and for those of my Redeemer, * Dom infra oct Nat. + Et t u , fill mi, cur mcerore conficeiis, <iui in monoM meo totto m soaaolatus es? 592 GLORIES OP MARY. I hope that these dolors will give me the con* fidence and strength not to despair at the hour of my death, at the sight of the offences I have committed against my Lord. By these must I obtain pardon, perseverance, paradise, where I hope to rejoice with thee, and sing the infinite mercy of my God through all eternity: thus I hope, thus may it be. Arnen, amen. Whoever wishes to practise the devotion of reciting the chaplet of the dolors of Mary, will fin d it at the end of the book. I composed thja many years since, and insert it anew here for the convenience of the servants of Mary, whom I pray in their charity to recommend me to her when they meditate upon her dolors. Oh Lady, who dost ravish the heart of men with thy sweetness, hast thou not ravished mine? Oh, ravisher of hearts, when wilt thou restore to me my heart? Do w in it as with thine own, and place it in the side of thy Son. Then I shall possess what I hope for, because thou art our hope.* OF THE VIRTUES OF THE MOST HOLY MARY. St. Augustine says, that in order to obtain more certainly and abundantly the favors of the * O Domina, quae rapis corda hominum dulcore, nonnecor meum puif*ti ? O raptrix cordium, quando mihi restitues cor meumf Guberna illud cum tuo, et in latere fill! colloca. Tune possidebo Quod spero, quia tu es spes nostra. Bernard. Med. in Salv. Beg. ap. s. Bon. Stim. c. 19, part. GLORIES OF MARY. saints, it is necessary to imitate them, for when they see us practising the virtues which they practised, then they are more moved to pray for us. The queen of saints, and our first advocate, Mary, after she has rescued a soul from the grasp of Lucifer, and has united her to God, wishes her to begin to imitate her ex ample, otherwise she will not be able to enrich her, as she would wish, with her graces, seeing her so opposed to her in conduct. Therefore Mary calls those blessed who diligently imitate her life; "Now, therefore, children, hear me ; blessed are they that keep my ways."* He who loves, is like, or seeks to make himself like, the person beloved, according to the celebrated prov erb: Love either finds or makes like: "Amor aut pares invenit aut facit." Hence St. Jerome tells us, that if we love Mary, we must seek to imitate her, for this is the greatest honor we can pay hcr.f Richard says, those are and may call themselves true children of Mary, who strive to imitate her life: "Filii Mariae imitatores ejus." Let the child then endeavor, concludes St. Bernard, to imitate the mother, if he desires her favor; for when Mary sees that he honors her as a mother she will treat and favor him as a child. Although there is little recorded in the Gos pels of the virtues of Mary in particular, yet, when they tell us that she was full of grace, it * Nunc, ergo filii, auditeme; beat! qui custoditmt vias meas. Prov. viii. t Dilectissimi Mariam colite quam amatis, quia tune rere amatii i imitari volueritis quam amatia. Hier. Serin, de Ass. Lohn. 594 GLORIES OF MARY. is given us to understand that she had all the virtues, and all in the heroic degree. So much BO, that, as St. Thomas says, where as the other saints have excelled, each in some one particu lar virtue, the blessed Virgin has excelled in all, and in all the virtues has been given us for an example.* And St. Ambrose also says: Such was Mary, that her life alone is the example for all.f And he afterwards adds: Let the virginity and life of Mary be to you as an image, in which the form of virtue shines forth. From thence obtain the model of your life . what you should correct, what avoid, what retain. J And because, as the holy Fathers teach, humility is the foundation of all the virtues, let us in the first place consider how great was the humility of the mother of God. SECTION I. OF THE HUMILITY OF MARY, Humility, says St. Bernard, is the foundation and guardian of the virtues ; and with reason, for without humility a soul can possess no other virtue. Let her possess all the virtues, they * Alii sanctorum spedalia opera exercuerunt ; alius fuit castns, alias humilis, alius misericors; sed B. Virgo datur hi exemplum om- nium virtutum. Opusc. t Talis fuit Maria ut ejus unius vitfe omnium disciplina sit. L. 2, de Virg. \ Sit vobis tanquam in imagine descripta virginitas vitaque Mari t in qua refulget forma virtutis. Hinc sumatis exempla vivendi . quid corrigere, quid fugere, qui tenere debeatis. Loc. clt. Humililas est f nndamentum cuetosque virtutero. GLORIES OF MARY. will all depart when humility departs. On the other hand, said St. Francis of Sales, in a letter to St. Jane de Chantal, God so loves humility that he instantly hastens to the soul in which he sees it.* This virtue, so lovely and so nec essary, was unknown in the world; but the Son of God himself came on earth to teach it by his example, and he desired that in this we should especially strive to imitate him: "Learn of me, because I am meek and humble of heart." f And Mary, as she was the first and most perfect disciple of Jesus Christ in all the virtues, was so in that of humility, by which she merited to be exalted above all creatures. It was revealed to St. Matilda that the first virtue which the blessed mother especially practised from child hood, was humility.J The first act of humility of heart is to have an humble opinion of ourselves; and Mary always thought so lowly of herself, as was revealed to the same St. Matilda, that although she saw so many more graces bestowed upon her than upon others, she preferred all others before herself. Rupert the Abbot, explaining that passage, "Thou hast wounded my heart, my sister, my spouse .... with one hair of thy neck," | says, t Et discite a me, quia mitis sum, et humilis corde. Matth. t Prima virtus in qua Virgo nata, et infans ee eingulariter exer- euit, fnit humilitas. Ita modeste de se sentiebat, ut cum tot gratiaa haberet, nulli s pwetulit. I Vnlnerasti cor meum, eoror mea sponsa ... in uno crine colM tol Cant.iv.9. 596 SLOEIES OF MARY. that this hair of the neck of the spouse was pre cisely that humble opinion which Mary had of herself, with which she wounded the heart of God.* Not that the holy Virgin esteemed her self a sinner, for humility is truth, as St. Theresa says, and Mary knew that she had never offended God; nor that she did not confess hav ing received greater graces from God than any other creature, for an humble heart always ac knowledges the special favors of the Lord, that it may humble itself the more; but the divine mother, by the greater light she had to see the infinite greatness and goodness of her God, saw still more her own littleness, and therefore more than all others did she humiliate herself, and say with the spouse of the Canticles: "Do not consider that I am brown because the sun hath altered my color." f Approaching him, I find myself black, as St. Bernard explains it: "Ap- propinquans illi me nigrarn invenio." J Yes, adds St. Bernardine, for the Virgin had always present before her eyes the divine majesty, and her own nothiiigness. As a beggar, when she is clothed with a costly garment which has been given her, is not made proud by it, but humbles herself more before the giver, because she is re- * In uno crine, idest in nimia humilitate cordis tui. Iste est crinii colli, humilis cogitatus .... Quid uno crine gracilius ? In d. 1. Cant. t Nolite, me considerare quod fusca sim, quia decoloravit me soL Dant. t Appropinquans illi me nigram invenlo. Virgo continue habebat actualem relationem ad divinam rnaja* latm. et ad sui nihilitatem. GLORIES OF MAKY. ininded then more of her poverty; thus, Mary, the more she saw herself enriched, the more humble she became, remembering that all was the gift of God; whence she herself said to St. Eliza beth, a Benedictine nun: "Know for certain that I esteemed myself most abject, and unworthy of the grace of God." * And therefore, says St. Bernardine, no creature in the world has been more exalted, because no creature has ever humbled herself more than Mary.f X Moreover, it is an act of humility to conceal the gifts of heaven. Mary wished to conceal from St. Joseph the grace of having been made the mother of God, although it seemed necessary to make it known to him, in order, at least, to re move from the mind of her poor spouse the sus picions he might have of her virtue, when he saw her pregnant; or at least his perplexity, for in fact St. Joseph, on the one side, unwilling to doubt the chastity of Mary, and, on the other, ignorant of the mystery, in order to free himself from perplexity, was minded to put her away privately: "Voluit occulte dimittere eam." J And if the angel had not revealed to him that his spouse was pregnant by the operation of the Holy Spirit, he would really have left her. Moreover, an humble soul also refuses praise, and gives it all to God. Behold, Mary is dis- * Pro firmo scias, quod me reputabam vihssimam et gratis Dei itdignam. Bon. de Vit. Christi t Sictit nulla post filium Dei creatura tantum ascendit in gratise dignitatem, sic uoc tantum descendit in abyssum humilitatis. Ta *, Serm. * Matth. 598 GLORIES OF MARY. fcurbed at hearing herself praised by St. Gabriel And when St. Elizabeth said to her, "Blessed art thou among women . and whence is this to me, that the mother of my Lord should come to me . Blessed art thou that hast believ ed, &c.,"* Mary, referring all these praises to God, answered with that humble Canticle: My soul doth magnify the Lord: "Magnificat anima mea Dorainum," as if she had said: You praise me, oh Elizabeth, but I praise the Lord, to whom alone honor is due; you wonder that I come to you, and I wonder at the divine goodness in. which alone my spirit exults. And my spirit hath rejoiced in God my Saviour: "Et exultavit spiritus meus in Deo salutari meo." You praise me because I have believed; I praise my God, because he has wished to exalt my nothingness; because he hath regarded the humility of his handmaid: "Quia respexit humilitatem ancillae suae." Hence Mary said to St. Bridget: "Why did I humble myself so far, or why have I mer ited so much grace, unless because I thought and knew that of and from myself I was nothing, and had nothing? therefore I would have no praise for myself, but only for the Giver and Oeator."f Wherefore, speaking of the humility of Mary, St. Augustine says: Oh truly blessed * Benedicta tn In mulieres . Et unde hoc mihi ut veniat mater Domini mei ad me? Et beata quae credidisti, &c. Luc. t TJbi quid enim ego me tantum humiliabam, aut promerui tan- tarn gratiam, nisi quia cogitavi et scivi nihil a me esse vel habere. Ideo nolui laudem meam, sed solum datoris et creatoris. GLOKIES OF MARY. hnmility, which has brought forth God to men, opened paradise, and liberated souls from hell!* It is also a part of humility to save others; and Mary did not refuse to go and serve Eliza beth for three months. Wherefore St. Bernard has said: Elizabeth wondered that Mary should come to visit her, but she should wonder still more that she did not come to be ministered unto, but to minister.f The humble retire and choose the lowest place; and therefore, as St. Bernard remarks, Mary, when her Son was preaching in a certain house, as St. Matthew relates, J wished to speak with him, but would not enter the house unbidden. Therefore, when she was in the "upper room" with the apostles, she wished to take the lowest place, as St. Luke has related: "All these were persevering with one mind in prayer, with the woman and Mary the mother of Jesus.") Not that St. Luke did not know the merit of the divine mother, on account of which he should have given her the first place; but because she had taken the lowest, after the apostles and the other women, therefore St. Luke described all, as a certain author remarks, * O vere beata hnmilitas, quse Deum hominibus peperit, para- disum aperuit, et animas ab inferls liberavit. Serm. 35, de Sauctis. t Venisse Mariam mirabatur Elisabeth, sed magis miretur quod ipsa non ministrari veneril, sed ministrare. Serm. de Nat Virg. Foris stabat, nee materna auctoritate sermonem interrupt!;, nee In domum intravit ubi filius loquebatur. I Hi omnes erant perseverantes unanimitur in oratione cum mu. lieribue, t Maria matre Josu. Act. 600 GLORIES OF MARY. just in the order of their places. Hence St Ber nard says: Justly has the last become first, who, when she was first of all, became last.* Final ly, the humble love contempt; therefore we do not find that Mary appeared in Jerusalem on Palm Sunday, when her Son was received with BO much honor by the people; but, on the other hand, at the time of the death of her Son, she did not shrink from appearing in public on Cal vary, through fear of the disgrace of being known as the mother of one who was condemn ed as a criminal to die by an infamous death. Therefore she said to St Bridget: "What more contemptible than to be called a fool, to be in want of all things, to believe one s self the most unworthy of all? Such, oh daughter, was my humility, this was my joy, this my entire will, with which I thought of nothing but to please my Son."f ^ The venerable sister Paula of Foligno was given to understand in an ecstasy how great was the humility of the holy Virgin. In relating what she had seen to her confessor, she said, scarcely able to utter the words through aston ishment: "Oh the humility of the blessed Virgin! Oh father! oh the humility of our blessed Lady! In the world there is no humility, not even * Merito facta novissima prlma, qtise cum prima esset omnium, de novissimam f aciebat. Serm. Sup. Mar. t Quid contemtibilius quam vocari fatua, omnibus indigere, om nibus indigniorem se credere? Tails O fllia, fuit humilitas mei hoc gaudium meum, haec voluntas tota, qua nulli nisi filio mendlacara cogitabam. GLORIES OF MARY. the lowest degree of humility, to be compared with the humility of Mary." And our Lord, at another time, showed St. Bridget two females, one all pomp and vanity: This one," he said, "is Pride; b lt the other whom you see with her head bent down, respectful- to all, having God alone in her mind, and having no esteem for her self, is Humility, arid is called Mary."* By this God wished to make known to us that his blessed mother was so humble that she was hu mility itself. It is not to be doubted, as St. Gregory of Nyssa says, that for our nature, corrupted by sin, there is perhaps no virtue more difficult to practise than humility. But there is no escape ; we can never be true children of Mary if we are not humble. If, says St. Bernard, you cnmiot imitate the virginity, imitate the humility of the humble Virgin. f She abhors the proud, she invites none to come to her but the humble : Whosoever is a little one, let him come to me : " Si quis est par- vulus, veniat ad me." Mary, says Richard, pro tects us under the mantle of humility : " Maria protegit nos sub pallio humilitatis." The mother of God herself explained this to St. Bridget, say ing : "Come, then, oh my daughters, and hide thyself under my mantle; this mantle is my hu- mility." J And she then added, that the con- t Si non potes virginitatem, humilis. imitare humilitatem Virginia. Ho. 1, Sup. Mies. $ Ergo et tu, filia mea veni, et absconde te sub mautello meo; Ul mautellug humilitas mea est. C02 GLORIES OF MARY. templation of her humility was a good mantl^ that keeps us warm ; but, as she afterwards said: "The mantle only warms him who wears it, not only in thought but in fact ; thus my humility does not profit unless every one strives to imitate it. Therefore, my daughter," she concludes, "clothe thyself with this humility."* Oh, how dear to Mary is the humble soul! St. Bernard writes: The Virgin recognizes and loves those who love her, and she is near to all who invoke her, especially to those whom she sees like herself in chastity and humility, f Wherefore the saint the exhorts all those who love Mary, to be humble : Emulate this virtue if you love Mary. J Marino, or Maryino d Alberto, of the Society of Jesus, through love of the Virgin, was accustomed to sweep the house and collect the filth. The divine mother once appeared to him, as Father Nierem- bergh relates in his Life, and as if thanking him, gaid : "How dear to me is this humble action done for love of me !" Then, oh my queen, I shall never be a true child of thine, if I am not humble. But do you not see that my sins, after having rendered me ungrateful to my Lord, have also made me proud ? Oh, my mother, cure me; by thy merits obtain for me that I may be humble, and thus become a child of thine. Amen. * Nee humilitas mea proficit, nisi unnsquisque studuerit earn imi- tari Ergo, filia mea, induere hac huinilitate. t Agnoscit Virgo et diligit diligentes se, et prope est invocantibus e; prtesertim iis quos videt conformes eibi factos in castitate d bunilitate. In Salv. Reg. $ Jbnolamini hanc virtu tern, si Mariam diligitia. Loe. cit. GLORIES OF iTAEY. SECTION II. OP THE CHARITY O* MARY TOWARDS GOD. St. ANSELM says, that where there is the greatest purity, there is the greatest charity: "Ubi major puritas, ibi major charitas." The purer and more emptied of self is a heart, the more it will be filled with charity towards God. Most holy Mary, because she was all humility, and entirely emptied of self, was entirely filled with the divine love, so that she surpassed all men and all angels in love to God, as St. Ber- nardine teaches.* Therefore St. Francis of Sales has justly called her: The queen of love. The Lord indeed has given to men the precept to love him with their whole heart: "Thou shalt love the Lord thy God with thy whole heart;" f but, as St. Thomas declares, this precept will never be perfectly fulfilled by men on this earth, but in heaven. J And here the blessed Albertus Magnus remarks, that in a certain sense, it would be unbecoming for God to give a com mandment which none could perfectly fulfil, if * Superat omnium creaturarum amores In fillum guum. t Diligee Dominum Deum tuum ex toto corde tuo. Matt. xxii. JPleneet perfecte in patria implebitur hoc prseceptum; in ri autem impletur, sed imperfecte. 604 GLORIES OP MARY. the divine mother had not perfectly fulfilled it; These are the words of Albertus: Either some one fulfils this precept or no one; if any one, it is the most blessed Virgin.* And this is con firmed by Richard of St. Victor, who says: The mother of our Emmanuel was perfect in all vir tues. Who has ever fulfilled as she did that first commandment: "Thou shalt love the Lord thy God with thy whole heart?" In her the divine love was so ardent, that there could be no defect of any-kind in her.f Divine love, says St. Bernard, so penetrated and pervaded the soul of Mary, that no part was left untouched by it, so that she loved with her whole heart, her whole soul, and her whole strength, and was full of grace. J Wherefore Mary might well have said: My beloved has given himself wholly to me, and I have given myself wholly to him: My beloved to me, and I to him: "Dilectus meus mihi, et ego illi." Ah, says Richard, well might even the seraphim descend from * Aut aliquis implet hoc preceptum, aut nullus; si aliquis, ergo beatissima Virgo. Super. Miss. c. 76. t Emraanuelis nostri puerpera in onvni fult virtutum consnmma- tione perfecta . Quis illud primum mandatum sic unquam implevit: Diliges Dominum Deum tuumextoto corde tuo? In ea divinus amor adeo concaluit, ut qualiscumque defectus in earn incidere non posset. L. 2, de Em. c. 26. J Amor Christi Mariae animam non modo confixit, sed etiam pertransivit ; ut nullam in pectore virginal! particularn vacuam relinqueret, sed toto corde, tota anima, tota Yirtute diligerett wet gratia plena. Serm. 29, in Cant. | Cant. GLOKIES OF MAR*. heaven to learn from the heart of the Virgin how to love God.* God, who is love: "Deus charitas est,"f came on earth to kindle in all men the flames of his holy love; but he inflamed no heart so much as ,the heart of his mother, who, being entirely pure from every earthly affection, was perfectly ready to be enkindled by this blessed flame. Thus St. Jerome teaches. J Hence the heart of Mary became all fire and flames, as we read of her in the sacred Canticles: The lamps thereof are fire and flames: " Lampades ejus, lampades ignis, atque flammarum." Fire burning within, through love, as St. Anselm explains,] and flames shining forth upon all, by the practice of virtue. Mary, therefore, when she bore Jesus in her arms, might indeed have called herself: Fire carrying fire: "Ignis gestans ignem," more prop erly than a certain woman who was carrying fire in her hand was so called by Hippocrates. Yes, for St. Ildephonsussaid: As fire heats iron, the Holy Spirit so wholly inflamed Mary that nothing was seen in her but the flame of the Holy Ghost, nothing was felt but the fire of the love of God. T St. Thomas of Villanova says * Seraphim e coelo descendere poterant, ut amorem discerent in corde Virginia. t Joan. $ Totam earn incanduerat divinus amor, ita nt nihil esset munda- num quod ejus violaret affectum, sed ardor continuus, et ebrietas pro- fusi amoris. Hier. aut. Sofron. Serm. de Ass. Cant. viii. I Ap. a Lap. 1 Mariana, velut ignis ferrum, Spiritus Sanctas totam ignivit; ita fit in ea Spiritue Sancti flamma tantum videatur, nee seiitiatur nisi Untuiu j"-nis amoris Dei. Ass. $06 GLORIES OF MARY. that the bush which Moses saw entirely in flames without being consumed, was really a symbol of the heart of the Virgin. Wherefore with reason, as St. Bernard says, was she seen by St. John clothed with the sun: And there appeared a great wonder in heaven, a woman clothed with the sun: "Et signum apparuit in coelo, mulier amicta sole."* For, says the saint, she was so united to God by love that it seems as if no creat ure could be more united to him. Mary, then, is justly described as clothed with the sun, for she has penetrated to an incredible depth the abys* of divine wisdom, so that, as far as it is per mitted to a creature not personally united with God, she appears immersed in that inaccessible light.f * Therefore St. Bonaventure asserts, that the holy Virgin was never tempted by the spirits of hell: For as flies, he says, are driven away by a great fire, so from the heart of Mary, which was one flame of love, the devils fled, and did not even dare to approach her. J And Richard also says: The Virgin was terrible to the princes of darkness, so that they did not presume to ap proach and tempt her, for the flame of charity * Apoc. xil. t Jure ergo Maria sole perhibetur amicta, quee prof undissimain divinte eapientiae, ultra quam credi valeat, penetravit abyssum; ut quantum sine personal! unione creaturae conditio patitur, luci illi in- accessibili videatur immersa. Serm. in Sign Afagn. J Sicut magnus ignis effugat muecae, sic a sua inflammata charitata deemones pellebantur, quod non ausi Bint illi appropinquare. To. 2, sou. GLORIES OF MARY. deterred them.* Mary herself revealed to St. Bridget, that in this world she had no other thought, no other desire, no other joy, than God: I thought of nothing but God; nothing pleased me but God: "Nihil nisi Deum cogitabam, nulla mihi nisi Deus placuerunt." So that her blessed soul being, as it were, on this earth in a contin- ual contemplation of God, the acts of love she made were innumerable; as Father Suarez has declared: The acts of perfect love which the blessed Virgin made in this life were innumer. able, for she passed almost her whole life in contemplation, and was very frequently repeat ing an act of love.f But Bernard de Bustis pleases me more when he says, that Mary did not so much repeat the acts of love in order, as other saints do, but, by a singular privilege, al ways actually loved God with one continued act. J Like the royal eagle she kept her eyes al ways fixed upon the divine Sun, so that, as St. Peter Damian says, neither did the actions of life prevent her from loving, nor love prevent her from acting. Thus, says St. Germanus, Mary * Virgo principibus tenebrarum terribilis fuit, ut ad earn accedere, eamque tentare non prsesumserint, deterrebat eos flamma charitatis. P. c. 26, in Cant. t Actus perfectse charitatie, qnos B. Virgo habuit in hac vita, in- sumerabiles fuerunt, quae fere totam vitam in contemplatione trans- egit, et tune amoris actum frequentissime repetebat. To. 2, in 3, p. D. 18, S. 4. t Tamen ipsa gloriosissima Virgo de privilegio singular! continue et semper Deum amabat actualiter. P. 2, Serm. 4, de Nat. Virg. Adeo ut nee actio contemplationem minuerct, et contemplate Ma desereret actioneni. Serm. 1, de Nat. Virg. 608 GLORIES OF MARY. was prefigured by the altar of propitiation on which the fire was never extinguished by day of by night. Neither did sleep interrupt the love of Mary for her God. For if such a privilege was given to our first parents in the state of innocence, as St. Augustine asserts, saying: Their dreama when sleeping were as happy as their life when waking: "Tarn f elicia erant somnia dormientium, quam vita vigilantium,"* it certainly could not be denied to the divine mother, as Suarez and Rupert the Abbot believe, with St. Bernardine and St. Ambrose, who has written concerning Mary: While her body rested, her soul watched: "Cum quiesceret corpus, vigilaret animus." f Thus were verified in her the words of the wise man: Her lamp shall not be put out in the night: "Non cxtingueturinnocte lucernaejus." J Yes, for while her blessed bod}% with a light sleep, took its needed rest, her soul, says St. Bernardine, freely rose to God, so at that time her contemplation was more perfect than is that of any other person when awake. Therefore could she well say with the spouse in the Can ticles: I sleep and my heart watcheth: "Ego dormio et cor meum vigilat." |j Happy in sleep as in waking: "Tarn felix dormiendo, quam vigilando," as Suarez says. In a word, St. Ber- * L. 5, in Jul. c. 9. t L. 2, de Virg. $ Prov. xxxi. Anima ejus libere tune tendebat in Deum; unde illo temporeerat ferfectior conttmplatrix, quam unquam furit aliua dum rigilavit. GLORIES OF MARY. nardine asserts, that Mary, while she lived on earth, was continually loving God: "Hens Vir- ginis in ardore dilectionis continue tenebatur."* And he adds further, that she never did any thing that she did not know was pleasing to God; and that she loved him as much as she knew he ought to be loved. \ Hence, according to blessed Albertus Magnus, it may be said that Mary was filled with so great charity that a greater was not possible in any pure creature on this earth. J For this reason St. Thomas of Villanova has said, that the Virgin, by her ar dent charity, was made so beautiful and so en amored her God, that captivated as it were, by love of her, he descended into her womb to be come man. Wherefore St. Bernardine ex< claims: Behold a Virgin who by her virtue has wounded and taken captive the heart of God.| But since Mary loves her God so much, she certainly requires from her servants nothing else so much as that they should love God as * To. 2, Serm. t Nihil unquam elegit nisi quod divina sapientia demonstrabat; tantumque dilexit Deum, quantum a se diligendum existimabat. Loc. cit. $ Credimus etiam sine prsejudicio melioris sententiae, B. Virginem in conceptione filii Dei charitatem talem accepisse qualis et quanta percipi poterat a pura creatura in statu vise. L. de Laud. Virg c. 96. Hsec Virgo sua pulchritudine Deum a coelis allexit, qui amors illius captus est, et humanitatis nostrse nexibus irretitus. Cone. 5, in Nat, Dom. I O virtos Virginia matris! Una puella vulneravit et rapnit dW tioum corl To. 2, Serm. 610 GLORIES OF MARY. much as they can. And precisely this she to the blessed Angela de Foligno one day after communion : "Angela, may you be blessed by my Son; seek to love him as much as you can." And the blessed Virgin herself said to St. Brid get: Daughter, if you wish to bind me to you, love my Son; "Si vis me tecum devincire, ama filium meum." Mary desires nothing more than to see her beloved, who is God, loved by all. ISTova- rino asks why the holy Virgin, with the spouse of the Canticles, begged the angels to make known to her Lord the great love she bore him, saying : "I ad jure you, oh daughters of Jerusalem, if you find my beloved, that you tell him that I languish Avith love."* Did not God know how much she loved him ? Why does she desire to show the wound to her beloved who gave the wound ? "Cur vulnus ostendi quserit dilecto qui vulnus fecit ?" The same author answers, that the divine mother did not wish by this to make known her love to God, but to us ; that, as she was wounded, she might be able to wound us also with divine love : "Ut vulnerata vulneret."f And because she was wholly inflamed with the love of God, she inflames all those who love and approach her, and renders them like herself. J For this reason St. Catharine of Sienna called Mary : The bearer of the flame of divine love * Adjuro vos, filite Jerusalem, si inveneritis dilectum meum, ut nuncietis ei, quia amore langueo. Cant. t Quia tota ardens fuit, omnes se amantes eamque tangentes i cendit, et sibi assimilat. GLORIES OF MARY. "Portatrix ignis." If we also wish to burn with this blessed flame, let us always endeavor to draw near to our mother with prayers and affections. Oh queen of love, Mary, the most lovely, tha most beloved, and the most loving of all creat ures, as St. Francis de Sales said to thee: Ah, my mother, thou wert always wholly inflamed with love to God; ah, deign to bestow on me at least one spark of it. Thou G. dst pray thy Son for that family whose wine had failed: They have no wine: "Vinum non habent," and wilt thou not pray for us, who are wanting in love to God, whom we are under such obligations to love? Say to Jesus: They have no love: "Amor- em non habent." Do thou obtain for us this love. We ask of thee no other favor than this. Oh mother, by the great love thou hast for Je- BUS, graciously hear us and pray for us. Amen. SECTION III. OP THE CHARITY OF MARY FOR HER NEIGHBOR. LOVE to God and our neighbor is commanded by the same precept: "And this commandment we have from God, that he who loyeth God, love also his neighbor."* And St. Thomas gives it as a reason for this, that he who loves God, loves all things which God loves. St. Catherine * Et hoc mandatmn habemus a Deo, at qai dilieit Beam, diligat eg fratrem enum. 1 Joan. 612 GLORIES OF MARY. of Genoa one day said to God: "Oh Lord, it ii thy will that I love my neighbor, and I can love none but thee." God answered her in these words: "He who loves me, loves all things loved by me." But as there never has been and never will be one who loves God more than Mary; so there never has been and never will be one who loves his neighbor more than Mary. Cornelius a Lapide, remarking on these words: "King Sol omon hath made him a litter of the wood of Li- banus . the midst he covered with charity for the daughters of Jerusalem,"* says, that this lit ter was the womb of Mary, in which the incar nate Word dwelt, filling the mother with char ity, that she might succor all who had recourse to her.f Mary was so full of charity when she was on earth, that she assisted unasked, those who were in need, just as she did at the mar riage of Cana, when she told her Son of the trouble of the family: They have no wine: "Vin- ura non habent,"J and begged him to give them wine by a miracle. how she hastened to the relief of her neighbor, when she went to the house of Elizabeth on an errand of charity: She went into the hill country in haste: "Abiit in montana cum festinatione." She could in no way show greater charity than by offering * Ferculum fecit sibi rex Salomon .... media charitate con- travit propter filias Jerusalem. Cant. iii. t B. Virginia sinus fuit ferculum ferens verbum; ideoque media charitate constratum propter filias Jerusalem quia Christus qui eat ipsa charitas, maximam charitatem B. Virgin! aspiravit, ut ipsa ad illam recurrentibus opem ferret. $ Joan. { Lac. GLORIES OF MARY. her Son for our salvation; so that St. Bonaven- ture says: Mary so loved the world as to give her only-begotten Son.* Therefore St. Anselm addresses her in these words: Oh, blessed among women, who dost excel the angels in purity, and the saints in pity!f Neither does the charity of Mary for us fail, says St. Bonaventure, now she is in heaven; but is much increased there. Be cause now she sees more clearly the miseries of men. J Hence the saint said: Great was the mercy of Mary towards the wretched when she was still an exile on earth; but* it is far greater now that she is reigning in heaven. And the angel said to St. Bridget, that there is no one who prays that does not receive graces through the charity of theVirgin.|| Miserable should we be were Mary not to pray for us. Jesus Christ himself also said to the same saint: "If the prayers of my mother did not interpose, there would be no hope of mercy. Blessed is he, says the divine mother, who hears my teachings and considers my charity, in order to practise it towards others in imitation of me: "Blessed is the man that heareth me, and * Sic Maria dilexit mundnm, nt fllinm suura unigenitam daret. t O benedicta inter muiieres, quae angelos vincit puritate et sanctoe superas pietate. $ Quia magis nunc videt hominum miserias. Spec. Magna fuit erga miseros misericordia Marise adhuc exulantia la mundo, sed multo major est regnantis in coelo. Luc. cit. I Ex dukedine Mariae nullus est, qui non per earn, si petitur nentiat pietatem. 1 Nisi preces matris me* iutervenirent, non eeeet spes misericordki L. 6, c. 3d. 614 GLORIES OF MARY. that watch eth daily at my gates, and waiteth at the posts of my doors."* St. Gregory ISTazianzen says, that there is nothing by which we may more surely gain the love of Mary, than by the practice of charity towards our neighbor.}- Hence, as God commands us, saying, "Be ye merciful, as your Father also is merciful;" J so Mary appears to say to all her children: Be ye merciful, as your mother also is merciful. It is certain that God and Mary will show mercy to us, according to the charity we practise towards our neighbor. "Give, and it shall be given to you." "For with the same measure that you ehall mete withal, it shall be measured to you again."] St. Methodius said: Give to the poor and receive paradise: "Da pauperi et accipe Pa- radisum:" for, according to the apostle, charity towards our neighbor renders us happy in this life and the next: "But piety is profitable to all things, having promise of the life that now is, and of that which is to come." St. John Chry- sostom, remarking on the words of Proverbs, He that hath mercy on the poor, lendeth to the * Beatns homo qul audit me, et qu! vigilat ad fores meas quotidie, t observat ad postes ostii mei. Prov. viii. t Nulla res est quae Virginia benevolentiam conciliat, ac misri. cordia. $ Estote misericordes, sicut et pater vester misericors est. Luc. viii. Estote misericordes sicut et mater vestra misericors est. I Date et dabitur vobis; eadem quippe mensura qua mensi fueritii, iwnetietur vobie. Luc. 5 Pletas autem ad omnia utilis ett, promieaionem habeas vft, fua et, et f uUree. 1 Tim. GLORIES OF MARY. Lord,"* says, that he who assists the needy, makes God his debtor.f Oh mother of mercy, thou art full of charity for all. Do not forget my miseries. Thou dost even now see them. Re commend me to that God who denies thee noth ing . Obtain for me the grace of being able to imitate thee in holy charity towards God and towards my neighbor. BECTIOK IV. OP THE FAITH OF MARY. As the blessed Virgin is the mother of love and of hope, thus, also, is she the mother of faith. "I am the mother of fair love, and of fear, and knowledge, and of holy hope." { And justly, says St. Irenaeus, since Mary repaired by her faith that loss which Eve caused by her in- credulity.g Eve, Tertullian also says, because she chose to believe the serpent rather than the Word of God, brought death into the world, but our queen, believing the words of the angel, that she, remaining a virgin, was to become the mother of the Lord, brought salvation to the world.] For St. Augustine says that Mary, giving her consent to the incarnation of the Word, by means of her faith opened paradise to * Fceneratnr Domino qul mieeretur panperl. t Si Deo fceneratur is ergo nobis debitor est. t Ego mater pulchrre dilectionis, et timorie, et agnitionis, et sanctw epei. Eccli. xxiv. Quod Heva ligavit per incredulitatem, Maria solvit per fldem. II Crediderat Heva serpenti, Maria Gabrieli; quod ilia credende d*- fiquit, h#c credendo delevit $16 GLORIES OF MARY. men.* Also Richard, commenting on tne wordg of St. Paul: "For the unbelieving husband is sanctified by the believing wife," f says: This is the believing woman by whose faith the un believing Adam and all his posterity are saved. J Hence, on account of her faith, Elizabeth pro nounced the Virgin blessed: Blessed art thou that hast believed, because those things shall be accomplished in thee that were spoken by the Lord. And St. Augustine added: Mary is more blessed by receiving the faith of Christ than by conceiving the flesh of Christ.] Father Suarez says that the holy Virgin had more faith than all men and all the angels. She saw her Son in the stable of Bethlehem, and believed him the Creator of the world. She saw him flying from Herod, and yet believed that he was the King of kings. She saw him born, and believed him to be eternal. She saw him poor and in need of food, and believed him to be Lord of the universe, laid on straw, and she believed him omnipotent. She observed that he did not speak, and she believed him to be the infinite Wisdom. She heard him weeping, and she believed him to be the joy of paradise. * Fides Mnrise ccelnm apernit, cnm angelo nuncianti consensit. t Sanctificatus est enim vir infidelis per mulierem fidelem. 1 Cor. Tii. t Haec est mulier fidelis, per cujus fldem salvatus est Adam vir in, fldelis et tota posteritas. Beata quse credidisti quoniam perficientur ea, quse dicta sunt tibi a Domino. Luc. [ Beatior Maria percipiendo fidem Christi, quam coiicipieod* earnem Christi. GLORIES OF MAKY. Finally, she saw him in death, despised and crucified, but although the faith of others might have wavered, Mary remained firm in th belief that he was God. St. Antoninus says, remark ing on the words: There stood by the cross of Jesus his mother: "Stabat juxta crucem Jesu mater ejus," Mary stood supported by her faith, which she retained firm in the divinity of Christ.* And it is for this reason, says the saint, that in the office of Tenebrse, only one candle is left lighted. St. Leo, when treating of this subject, applies to the Virgin this pas sage of Proverbs: "Her lamp shall not be put out in the night." f On the words of Isaias, "I have trodden the wine-press alone, and of the Gentiles, there is not a man with me," J St. Thomas remarks: He says a man, on account of the Virgin, in whom faith never failed. Whence the blessed Albertus Magnus says, that Mary practised then a most perfect faith. She had faith in a most excellent degree; who, even when the disciples were doubting, did not doubt. Mary, therefore, by her great faith merited to become the light of all the faithful, as St. Methodius calls her: "Fidelium fax." And by St. Cyril of Alexandria: The queen of the true faith: "Sceptrum orthodoxae fidei." And the * Stabat mater fide elevata, quam de Christ! divinitate fixa re- tinuit. t Non extinguetur in nocte lucerna ejue. xxxi. $ Torcular calcavi solus, et de gentibus non est vir mecum. Ixiii. & Dicit vir propter Virginem, in qua nunquam fides defecit. 18 GLORIES OF MARY. holy Church herself attributes to the Virgin, by the merit of her faith, the destruction of all heresies: "Rejoice, oh Virgin Mary, for thou alone hast destroyed all heresies throughout the world."* St. Thomas of Villanova also says, explaining the words of the Holy Spirit, "Thou hast wounded my heart, my sister, my spouse . with one of thy eyes," f that the eyes signify faith, by which the Virgin gave the greatest pleasure to the Son of God. St. Ildephonsus exhorts us to imitate the faith of Mary: "Imitamini signaculum fidei Mariae." But how are we to imitate this faith of Mary? Faith is at the same time a gift and a virtue. It is a gift of God, in so far as it is a light which God infuses into the soul, and it is also a virtue in so far as it is exercised by the soul. Hence faith is given us not only to serve as a rule of belief, but also of action. Therefore St. Gregory eays: He truly believes who, by his works, practises what he believes. And St. Augustine: Thou sayest," I believe," do what you say, and it is faith. || And this is to have a lively faith, namely, to live according to our belief. "My just * Gaude, Maria Virgo, cunctas haereses sola interemisti inuniverso mundo. Ant. 1, Noct. t Vulnerasti cor meum, soror mea, sponea ... in tmo oculorum tuorum. Cant. t Per oculos fldem designat, qua Dei fllio Virgo maxime com- placuit. Ille vero credit, qui exercet operando quod credit. 8 Dicis, credo, fac quod dicis, et fides eat. GLORIES OF MARY. man livetb by faith."* It was thus the blessed Virgin lived, very differently from those who do not live according to what they believe, whose faith is dead, as St. James says: Faith without good works is dead: " Fide sine operibus mortua est."f Diogenes went about seeking a man upon earth: "Hominem quaero;" but God seems seek ing a Christian among the many faithful: "Chris- tianum qusero." For very few are they who have the works, the greater part have only the namej but to these should be said what Alexander said to that cowardly soldier who was also named Alexander; Change either your name or your con duct: "Aut nomeu, aut mores muta." But, as Father Avila used to say: It would be better if these miserable creatures were put in confinement as madmen, believing as they do, that a happy eternity is prepared for him who lives well, and an unhappy eternity for him who lives ill, and yet living as if they did not believe this. St. Augus tine therefore exhorts us to see things with Chris, tian eyes, that is, to see according to faith: "Ocu- los Christianorum habete." For St. Theresa was accustomed to say, that all sins arise from a want of faith. Let us therefore implore the holy Vir gin, that by the merit of her faith she may obtain for us a lively faith. Oh Lady, increase our faith: Domina adauge nobis fidem. * Justus autem meus ex fide vidit, Hebr. 620 GLORIES OF MARY. SECTION V. OF THE HOPE OF MARY. FROM faith springs hope, for God enlighten! us by faith with a knowledge of his goodness and his promises, that we may raise by hope to the desire of possessing him. Mary, then, having the virtue of an extraordinary faith, had also the virtue of an extraordinary hope, which made her say with David: "But it is good for me to adhere to my God, and to put my hope in the Lord God."* Mary was, indeed, that faithful, spouse of the Holy Spirit, of whom it was said; "Who is this that coineth up from the desert, flowing with delights, leaning on her beloved?"f For she was always perfectly detached from affection to the world, which to her appeared a desert; and placing no confidence either in creat ures or her own merits, but relying entirely ou divine grace, in which alone she trusted, she always advanced in the divine love; and thus Ailgrin said of her: She ascended from the desert, that is, from the world, which she de serted and esteemed such a desert, that she turned away from it all her affection. Leaning upon her beloved; for she trusted not in her own merits, but in the grace of him who bestows grace. * Mihi autem adhaerere Deo bonum est; ponere in Domino Deo epem meam. Psal. Ixxii. t Quae est ista quae ascendit de deserto, deliciis affluens innixa uper dilectum suum? Cant. viii. $ Ascendit de deserto, scilicet de mundo, quern sic deseruit, el GLORIES OP MARY. And the holy Virgin plainly showed how great was her confidence in God: first, when she saw the trouble of her holy spouse, Joseph, because he knew not the mode of her miraculous pregnancy, and thought of leaving her : But Joseph .... minded to put her away private ly : "Joseph autem. voluit occulte dimittere- earn."* It appeared then necessary, as we have already said, that she should discover to Joseph the hidden mystery; but no, she would not her self reveal the grace she had received; she thought it better to abandon herself to divine providence, trusting that God himself would protect her innocence and her reputation. Cor nelius a Lapide makes precisely the same remark, commenting upon these very words of the Gospel: The blessed Virgin was unwilling to make known this secret to Joseph, lest she should seem to boast of her gifts, but resigned herself in perfect confidence to the care of God, trusting that he would protect her innocence and reputation.f Moreover, she showed her confidence in God, when, as the time for the birth of Christ approached, she saw herself in Bethlehem shut out from the lodgings even of the tamquam desertum reputavit, ut ab ipso omnem suum averterit af- fectum. Innixa super dilectum suum, nara non suis meritis, sed ipsius innitebatur gratiae, qui gratiam tribuit. Cornel, in Cant. * Matth. t B. Virgo autem noduit ultro secretum hoc Josepho pandere, n BOA dona jactare videretur, sed ^Dei curse idipsum resigtiavit certis- un* confideas, Deum euam innocentiam et famam tutaturam. 622 GLORIES OP MARY poor, and obliged to bring forth her So in a stable. "And she laid him in a manger, be cause there was no room for him in the inn."* She did not then utter a single word of complaint, but abandoning herself to God, trusted that he would assist her in her need. The divine mother also showed how much she trusted in the divine providence, when warned by Joseph that they were obliged to fly into Egypt, she set out the same night on so long a journey to a foreign and unknown country, without preparation, with out money, without other company than that of her infant Jesus and her poor spouse: "Who arose and took the child and his mother by night, and retired into Egypt."f But much more did Mary make known her confidence t when she asked from her Son the favor of the miracle of wine at the marriage of Cana; for having said: They have no wine: "Vinum non habent;" Jesus answered her: Woman, what is it to thee and to me ? my hour has not yet come." J But after this answer, by which it seemed clearly that he refused her request, she, trusting in the divine goodness, directed the people of the house to do as the Son should order, because the grace was secure: Whatsoever he shall say to you, do ye: "Quodcumque dixerit vobig raeite." And Jesus Christ did, indeed, order * Et reclinavit eum in prsesepio, qua non erat eis locus in diversorio, Luc. t Qui consurgens acceplt puerum, et matrem ejus nocte, et secesait In JEgyptum. Matth. ) Quid mihi et tibi eat mulier, nondum venit horamea. Joan. ii. 4L GLORIES OF MARY. that the vessels should be filled with water, and then changed it into wine. Let us learn then from Mary to trust inGodai we ought, but principally as to what concerns our eternal salvation, in which, although our co operation is necessary, yet we ought to hope from God alone the grace necessary for obtain ing it, entirely distrusting our own strength and saying with the apostle : I can do all things in him who strengtheneth me : "Omnia possum in eo qui me confortat."* Ah, my most holy Lady, of thee Ecclesiasticus says, that thou art the mother of holy hope : "Mater sanctse spei."f The holy Church says of thee that thou art hope itself : Hail, our hope : "Spes nostra salve." What other hope then am I seeking ? Thou, after Christ, art all my hope ; thus St. Bernard called thee, thus I also wish to call thee : The whole reason of my hope : "Tota ratio spes meae; " and I will always say to thee with St. Bonaventure : Oh salvation of those who invoke thee, save me : "O salus te invocan- tium salva me. SECTION VI. OF THE CHASTITY OF MARY. SINCE the fall of Adam the flesh being rebell ious against reason, the virtue of chastity is the most difficult for men to practise. Of all com- * Phil. t Eccli. xxiy. 624 GLOBIES OF MAKY. bats, says St. Augustine, those of chastity are the most severe, for the battle is daily and the vie. tory rare.* But eternal praise to the Lord who has given us in Mary a great example of this virtue. With justice says blessed Albertus Magnus, is Mary called the Virgin of virgins, for she being the first who offered her virginity to God, without the counsel or example of others, has brought to him all virgins who imitate her.f As David had already predicted: After her vir gins shall be brought to the temple of the king: "Adducentur virgines post earn in templum. regis." J Without counsel or example; yes, for St. Bernard exclaims: Oh Virgin, who has taught thee to please God by virginity, and on earth to lead the life of an angel ? Ah ! an swers Sophronius, it is for this God has chosen this most pure Virgin for his mother, that she may be an example of chastity to all.|| Hence St. Ambrose has called Mary the standard-bear er of chastity : "Quse sigrmm Virgin itatis extulit." By reason of this her purity the blessed Virgin was also called by the holy Spirit: Beautiful as the turtle-dove: Thy cheeks are beautiful as * Inter omnia certamina duriora sunt pryelia castitatis, ubi quo- tidiana est pugna et rara victoria. t Virgo virginum, quae sine consilio, sine exeraplo mnnus virgini- Utis Deo obtulit, et per eui imitationem omnes virgines genninavit. $ Psal. Ixiv. O Virgo quis te docuit Deo placere virginitate, et In terriB an- gelicam ducere vitam. Horn. Sup. Miss. | Christus matrem virginem elegit, ut ipsa omnibus onset xemptaift Mtitatis. Parav. GLORIES OF MARY. the turtle-dove s: "Pulchrse sunt gense tnse sicut turturis."* Mary, says St. Aponius, is a roost chaste turtle : " Turtur pudicissima Maria." And therefore she has also been called a lily : As the lily among the thorns, so is my love among the daughters: "Sicut lilinm inter spinas, sic arnica mea inter filias."f St. Denis the Carthusian, commenting on this passage, says, that she has been called a lily among thorns because all other virgins were thorns either to themselves or others; but the blessed Virgin has never been one to her self or others. J For by her presence alone she infused into all, thoughts and affections of purity: "Intuentiurn corda ad castitatem invitabat." And this is confirmed by St. Thomas, who says that the beauty of the blessed Virgin encouraged chastity in all who beheld her: Pulchritude B. Virginis intuentes ad castitatem excitabat."] St. Jerome declares himself of the opinion that St. Joseph preserved his virginity by the society of Mary, for the saint thus writes against the heretic Helvidius, who denied the virginity of Mary: Thou sayest that Mary did not remain a virgin; I take it upon myself to maintain more than that, even that Joseph himself preserved his virginity through Mary. T A certain author * Cant. t Cant. tOmnesalife virgines spinaj fnerunt vel sibl vel aliis; B. Virgo nee sibi, nee aliis. Dio. Par. loc. cit. ITu dicis Mariana virginem non permansisse? Ego mihi plug vindico, etiam ipsum Joseph virginem fuisse per Mariam L. adv. Ivid. 626 GLORIES OF MARY. ays that the blessed Virgin so loved this virtu^ that to preserve it, she would have been ready to renounce even the dignity of mother of God. This we may learn from her own answer to the archangel: "How shall this be done,because I know not man?"* and from the words she afterwards added: Be it done to me according to thy word : "Fiat mihi secundum verbum tuum ;" signifying by this that she gave her con cent on the condition of which the angel had assured her, namely, that she should become a mother by means of the Holy Spirit alone. St. Ambrose says: He who has preserved chas tity is an angel, he who has lost it is a devil. f According to the words of our Lord: "They shall be as the angels of God in heaven. "J But the unchaste become odius to God as the devils. And St. Remigius said that the greater number of adults are lost through this vice. The vie, tory over this vice is rare, as has been said in the words of St. Augustine at the beginning of this section; but why is it rare? Because the means for conquering it are not put in use. The means are three according to Bellarmine, and the mas ters of the spiritual life: Fasting, avoiding dangerous occasions, and prayer: "Jejuniun, periculorum evitatio, et oratio." By fasting is meant mortification, particularly of the eyes and of the appetite. The most holy Mary, * Quomodo flet istud, quoniam vlrum non cognosce. Luc. 34 t Qui castitatem eervavit, angelus est, qui perdidit, diabolus. ; Matth. xxii. LOBIES OF MAET. although she was full of divine grace, was so mortified with her eyes that she kept them al ways cast down, as St. Epiphanius and St. John Damascene inform us, and never fixed them on any one; they say that from her childhood she vas so modest that she was the wonder of all. And hence St. Luke remarks, that in going to visit St. Elizabeth: She went with haste: "Abiit cum festinatione," that she might not be long seen in public. Philibert relates with regard to her food, that it was revealed to a hermit named Felix, that the infant Mary took milk only once a day. And St. Gregory of Tours asserts that, during her whole life, she fasted always: "Nul- lo tempore Maria non jejunavit;" and St. Bona- venture adds, that Mary would never have found so much grace unless she had been tem perate in food, for grace and gluttony can not subsist together.* In a word, Mary practis ed mortification in every thing, so that of her it was said: My hands dropped with myrrh: "Man- us mese still averunt myrrh am. The second means is to fly the occasions of sin. He that is aware of the snares shall be secure: "Qui autem cavet laqueos, securus erit." J Hence St. Philip Neri said, that in this warfare cowards conquer; that is, those who avoid dangerous oc casions. Mary shunned as much as possible the sight of men; and therefore St. Luke says that in her visit to St. Elizabeth, she went with haste * Nnnquam Maria tantam gratiam invenissit, nisi cibo temperati wma fuipeet; non enim se compatiuntur gratia et gula. t Cfrnt. $ Prov. (52 S GLORIES OF MARY. fnto the hill country: "Abiit in montana cum festinatione." And a certain author remarks that the Virgin left Elizabeth before the birth of the Baptist, as we learn from the Gospel it self, in which it is said that "Mary abode with her about three months; and she returned to her own house. Now Elizabeth s full time of being delivered was come, and she brought forth a son."* And why did she not wait till his birth? In order to avoid the conversation and visits which would follow that event. The third means is prayer. "And as I knew," said the wise man, " that I could not otherwise be continent except God gave it ... .1 went to the Lord and be sought him."f And the blessed Virgin revealed to St. Elisabeth, a Benedictine nun, that she had not acquired any virtue without effort and con tinual prayer. J St. John Damascene says that Mary is pure and a lover of purity: "Pura est efc puritatem amans," and therefore she cannot en dure the impure. But whoever has recourse to her will certainly be delivered from this vice by only pronouncing her name with confidence. And the venerable John of Avila says that many temptations against chastity have been over come solely by devotion to the immaculate Vir gin. Oh Mary, oh most pure dove, how many are * Mansit autem Maria cum ilia quasi mensibus tribus; et re versa cat in domnm suam. Elisabeth autem impletum est tempus pariendi et peperit filium. Cap. t Et ut scivi quoniam aliter non possem esse iontinens nisi Deu del . aii Dorniuum, et deprecatus sum ilium. Sap. vtii. Bon. de Vit. Chr. GLORIES OF MARY. in hell through the vice of impurity! Oh Lady, obtain for us that always in our temptations we may have recourse to thee, and invoke thee, say ing: Mary, Mary, help us. Amen. SECTION VII. OF THE POVERTY OF MARY. OUR loving Redeemer chose to be poor on this earth in order to teach us to despise the goods of this world : "Being rich," says St. Paul, "he became poor for your sake, that through his poverty you might be rich."* For this reason Jesus Christ says to each one who wish es to be his disciple: "If thou wilt be perfect, go sell what thou hast and give it to the poor, and come follow me." f Behold his most per fect disciple Mary, who indeed imitated his ex ample. Father Canisius proves that the holy Virgin could have lived in comfort on the in heritance left her by her parents, but she was content to remain poor, reserving to herself a small portion, and giving the rest in alms to the temple and to the poor. Many are of opinion that Mary also made a vow of poverty,;]; and it * Propter vos egenus factus est, cum esset dives, et illius Inopia vos divites essetis. 2 Cor. viii. t Si vis perfectus ease, vende quse babes, et da pauperibus ... t veni, sequere me. Matth. xix. t Ap. Parav. 30 GLORIES OF MAKY. is known that she herself said to St. Bridget: "From the beginning I vowed in my heart never to possess any thing in the world." * The gifts received from the holy Magi were cer tainly not of small value, but St. Bernard attests that she distributed them all to the poor.f And we learn that the divine mother immediately gave to others the presents above mentioned, from the fact that when she went to the temple she did not offer the lamb, which was the ob lation made by those who were able, as we read in Leviticus: "For a son she shall bring a lamb,"J but she offered two turtle-doves and two young pigeons, the oblation of the poor: "And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtle-doves or two young pigeons." Mary herself said to St. Bridget: "All that I had I gave to the poor, and kept nothing for myself but poor food and clothing." Through love of poverty she did not disdain to marry a poor carpenter, like St. Joseph, and afterwards, as St. Bonaventure relates, to sup- * A principle vovi in corde meo nihil unquam possidere in mando. t Aurum sibi oblatum a magis non modicum, prout decebat eorum regiam majestatem, non sibi reservavit, sed pauperibus per Joseph distribuit. Par. loc. cit. Pro filio .... deferet agnum. xii. Et ut darent hostiam secundnm quod dictum est in lege Domini, par turturum aut duos pullos columbarum. Luc. 8 Omnia quae habere potui dedi indigentibus, nihilque niaibum et vestitum reBervavi. Key. GLOBIES OP MARY. pert herself by the work of her hands, as sew ing or spinning. An angel revealed to St. Bridget concerning Mary, that worldly riches were in her eyes vile as dirt: "Mundanse divit velut lutum sibi vilescebat." In a word, she al ways lived in poverty, and she died in poverty; for as Metaphrastes and Nicephorus relate, she left nothing behind her at her death but two poor garments to two women, who had assisted her during life.* He who loves riches, said St. Philip Neri, will never become a saint; and St. Theresa also said: It justly follows that he who goes in search of things lost is also lost. On the other hand, the same saint said, that this virtue of poverty is a good that comprises all other goods. I have said the virtue of poverty which, according to St. Bernard, does not consist alone in being poor, but in loving poverty: "Non paupertas, sed amor paupertatis virtus est." Therefore Jesus Christ has said: "Blessed are the poor in spirit, for theirs is the kingdom of heaven. "f Blessed, be cause they who wish for nothing but God, in God find every good, and find in poverty their paradise on earth, as St. Francis found it in say ing: My God and my all: "Deus meus et omnia." Let us, then, according to the exhortation of St. Augustine, love that only good in which is every good: "Ama unum bonum, in quo sunt omnia * Ap. auct. Vit. t Btati pauper e s spiritu quomam ipsorum est regnum coelonun< Katth. 632 GLORIES OF MARY. bona." And let us pray our Lord with St. Ig natius: Give me only thy love together with thy grace, and I am rich enough.* And when pov erty afflicts us, let us console ourselves by the thought that Jesus and his mother have also been poor like us.f Ah, my most holy mother, thou hadst in truth reason to say, that in God was thy joy: And my spirit hath rejoiced in God my Saviour, "| for in this world thou didst not desire nor love any other good than God. Draw me after thee: "Trahe me post te." Oh Lady! detach me from the world, and draw me after thee to love that one who alone merits to be loved. Amen. SECTION VIII. OF THE OBEDIENCE OF MARY. IT was through the affection which Mary bore to the virtue of obedience, that when the an nunciation was made to her by St. Gabriel, she did not wish to call herself by any other name than that of handmaid: Behold the handmaid of the Lord: "Ecce ancilla Domini." Indeed, says St. Thomas of Villanova, this faithful hand maid neither in act, word, nor thought, ever dis- * Amorem tui solum cum gratia tua mihi denes, et dives sum satia t Pauper multum consolari poteet de paupertate Mariae, et de pair pere Christo. $ fit exultavit epiritue meus in Deo salutari meo. GLORIES OF MARY. obeyed the Lord, but divested of all self-will, she always, and in all things, lived obedient to the divine will.* She herself declared that God was pleased with her obedience when she said: He regarded the humility of his handmaid: "Re- spexit humilitatem ancillffl suae;"f for this is the humility of a servant, to be always prompt to obey. St. Augustine says, that the divine mother remedied by her obedience the evil that Eve had caused by her disobedience.! The obedience of Mary was far more perfect than that of all the other saints, for all men being inclined to evil through original sin, they all feel difficulty in doing right; but not so the blessed Virgin; for as St. Bernardino says: Because she was free from original sin, there was in her no hindrance in obeying God, but she was like a wheel read ily moved at every divine breath ; hence her only occupation on this earth, as the same saint expresses it, was to discover and do what was pleasing to God. J Of her it was said: My soul * O vera ancilla, qu neque dicto, neque facto, neque cogitatu anquam contradixit Altissimo, nihil sibl libertatisreservans, Bed per jmnia subdita Deo. Cone, de Annunc. t Luc. $ Sicut Heva Inobediens et eibi et universo generi hunaano causa eacta est mortis; sic et Maria Virgo obediens et sibi et univeno eiieri humano facta est causa salutis. Parav. { In B. Virgine nullum fuit omnino retardativum, proinde rota TOlubilis fuit eecundum omnem Spiritus Sancti motn. To. 3, Serm. I Virgo eemper habuit continuum aepectum ad Dei beneplacitom, ttk forventeia consensual. To. g, s. 41 , a . 634 GLORIES OF MARY. melted when he spoke: "Anima mea liquefacta est, ut dilectus meus locutus est."* Comment ing on this passage, Richard says that the soul of Mary was like metal in a state of fusion, ready to take any form that was pleasing to God.f Mary proved indeed the readiness of her obedience, in the first place, when, in order to please God, she was willing even to obey the Roman emperor, and made the journey, fifty miles, to Bethlehem, in winter, being pregnant, and so poor that she was obliged to bring forth her Son in a stable. She was also ready at the notice of St. Joseph, to set out immediately on that very night upon the longer and more difficult journey into Egypt. And Silveira asks why the command to fly into Egypt, was given to St. Joseph and not to the blessed Virgin, who was to suffer the most from the journey ? And he answers: Lest the Virgin should be deprived of an opportunity for performing an act of obedience for which she was most ready. J But above all, she showed her heroic obedience, when, in order to obey the divine will, she offer ed her Son to death with so much firmness that, as St. Ildephonsus says, she would have been ready to crucify him, if executioners had been * Anima mea liquefacta est, ut dilectus meus locutus est. Cant. t Anima mea liquefacta est per incendium charitatis, parata instai metalli liquefacti decurrere in omnes modules divinte voluntatis. $ Ne Virgini subtrahatur occasio exercendi acturn obedient!* ad %em erat paratissima. GLORIES OF MARY. wanting.* Hence the venerable Bcde, comment ing on those words of the Redeemer to that woman in the Gospel who exclaimed: "Blessed is the womb that bore thee:" "Yea, rather, blessed are they who hear the Word of God and keep it," \ says, that Mary was more happy through obedience to the divine will, than in being the mother of God himself.J For this reason it is, that those who love obedience are very pleasing to the Virgin. She appeared once to a religious, a Franciscan, named Accorso, in his cell, who being called by obedience to go and hear the confession of a Bick person, went out, but when he returned he found Mary waiting for him, and she greatly praised his obedience. As, on the other hand, she greatly blamed another religious, who, when the bell had summoned him to the refectory, de layed in order to finish certain devotions. The Virgin, speaking to St. Bridget of the security found in obeying a spiritual father, said: Obedience has brought all the saints to glory: "Obedientia omnes introducit ad gloriam." || St. Philip Neri also says, that God requires no account of things done in obedience, having him- * Parata enim stetit, si deesset manus percussorie. Parav. t Beatus venter qui te portavit .... Quinimmo beati qui audiunt Terbum Dei, et custodiunt illud. Luc. $ Et inde quidem beata, quia Verbi incarnandi ministra facta est; ed inde multo beatior quia ejuedem semper amandi custos manebat icterna. C. 40, in Luc. March. Diar. della Mad. I Rev. 1. 636 GLORIES OF MARY. self declared: u He that heareth you, heareth me; and he that despiseth you, despiseth me."* The mother of God herself revealed to St. Bridget, that through the merit of her obedience she had obtained from the Lord that all penitent ginners who have recourse to her, should be pardon ed.f Ah, our queen and mother, pray Jesus for us, obtain for us through the merit of thy obedience that we may be faithful in obey ing his will, and the commands of our spiritual fathers. Amen. SECTION IX. OF THE PATIENCE OF MARY. SINCE this earth is a place of merit, it is just ly called a valley of tears; for we are all placed here to suffer, and by patience to obtain for our souls eternal life: "In your patience you shall possess your souls," J said our Lord. God gave us the Virgin Mary as an example of all virtues, but especially as an example of patience. St. Francis of Sales, among other things, remarks, that at the nuptials of Cana Jesus Christ gave an answer to the most holy Virgin, by which he seemed to pay but little regard to her prayers: Woman, what is that to thee and to me ? Quid * Qui vos audit me audit; et qui vos epernit, me spernit. Luc. t Pro obedientia maa tantam potestatem obtinui, quod nullus tarn immundis peccator, si ad me cum emendatione propositoconverKtui t cum corde contrito, non habebit veniam. $ IB patienlia veetra possidebitis auimas vestras. Luc. GLORIES OF MARY. mihi et t.ibi est, mulier ? " precisely for thii reason, that he might give us an example of the patience of his holy mother. But why seek fur ther? The whole life of Mary was a continual exercise of patience, for, as an angel revealed to St. Bridget, the blessed Virgin lived always in the midst of sufferings.* Her compassion alone for the sufferings of the Redeemer was enough to make her a martyr of patience; wherefore St. Bonaventure says : The crucified conceived the crucified: "Crucifixa crucifixum concepit." When we spoke of her dolors, we considered all she suffered, as well in her journey and life in Egypt, as during the whole time she lived with her Son in the workshop of Nazareth. But the presence of Mary on Calvary, with her dying Jesus, is alone enough to show us how constant and sublime was her patience: There stood by the cross of Jesus, his mother: "Stabat juxta crucem Jesu mater ejus." Then, by the merit of this her patience, as blessed Albertus Magnus remarks, she became our mother, and brought us forth to the life of grace. If we desire then to be the children of Mary, we must seek to imitate her patience. And what, says St. Cyprian, can enrich us more with merit in this life, and glory in the other, than bearing sufferings with patience? J God said by the mouth of the prophet Osee: T will hedge up * Slcut rosa crescere solet inter spinas; ita haec venerabilis Virgo in hocmundo crevit inter tribulationes. Serra. Ang. t Maria facta est mater nostra, quos genuit fllio compatiendo. $ Quid utilius ad vitam, vel majua ad gloriam, quam patwatia. 638 GLORIES OF MARY. thy way with thorns: "Sepiam viam tuam pinis."* St. Gregory remarks on this passage, that the ways of the elect are hedged with thorns: "Electorum vise spinis sepiuntur." For as a hedge of thorns protects the vine, so God encompasses his servants with tribulation, in order thai they may not become attached to the earth; therefore St. Cyprian concludes, patience delivers us from sin and from hell: "Patientia nos servat. " And it is patience that makes the saints: "Patience hath a perfect work,"f bear ing in peace the crosses that come to us directly from God, as sickness, poverty, &c., as well as those that come to us from men, such as per secutions, injuries, <fcc. St. John saw all the saints with palms, the emblem of martyrdom, in their hands. "After this I saw a great multi tude .... and palms were in their hands;"J signifying by this that all men must be martyrs by the sword, or by patience. Be then joyful, exclaims St. Gregory: We can be martyrs with out blood, if we preserve patience. If we suffer the afflictions of this life, as St. Bernard says, patiently and joyfully: "Patienter, et gau- denter," oh, how much every pain endured for God will obtain for us in heaven ! Hence the apostle encourages us in these words: "Our tribu lation, which is momentary and light, worketh for t Jac. $ Post hsec vidi turbam magnam et palmae in manibw* eorum. Apoc. vii. Noe sine ferro martyres ess possumus, si patientiam en todUunns. GLORIES OF MARY. as ... an eternal weight of glory."* Beautiful are the instructions of St. Theresa on this sub ject: "He who embraces the cross," she says, "does not feel it." And again : "When a person resolves to suffer, the pain is over." And if we feel our crosses heavy, let us have recourse to Mary, who is called by the Church: the comforter of the afflicted: "Consolatrix afflictorum;" and by St. John Damascene: The remedy for all sor rows of the heart: "Omnium dolorum cordium medicamentum." Ah, my most sweet Lady, thou, though innocent, didst suffer with so much patience, and shall I, who am deserving of hell, refuse to suffer? My mother, to-day I ask of thee the grace not to be exempt from crosses, but to support them with patience. For the love of Jesus I pray thee to obtain for me nothing less than this grace from God; through you I hope for it. SECTION X. OP THE PRAYER. OP MARY. No soul on this earth has ever followed so perfectly as the blessed Virgin that great les son of our Saviour: We ought always to pray, and not to faint: "Oportet semper orare, et non deficere."f From no other, says St. Bonaven- ture, can we better take example, and learn the * Momentaneum, et leve tribulation! s nostrse .... eetemum gleritt pondus operator in nobis. 2 Cor. t Lac. XYiii. 640 GLORIES OF MARY. necessity of persevering in prayer, than from Mary. Mary gave an example, that we ought to follow and not faint.* For the blessed Al- bertus Magnus asserts, that after Jesus Christ, the divine mother- was the most perfect in the virtue of prayer, of all who ever have lived or ever will live: " Virtus orationis in B. Virgine excellentissima fuit."f First, because her pray er was continual and persevering. From the first moment in which she had life, and with life the perfect use of reason, as we have said above in the Discourse on her Nativity, she began to pray. And, moreover, that she might devote herself more to prayer, she wished, when a child of only three years, to shut herself up in the re tirement of the temple; where, as she herself re vealed to St. Elizabeth (virgin), among the other hours that she allotted to prayer, she was accustomed to rise at midnight and go to pray before the altar of the temple. J And, in order to meditate on the sufferings of Jesus, accord ing to Odilone, she also frequently visited the places of our Lord s nativity, passion, andbur- ial. Moreover, her prayer, as St. Denis the Carthusian has written, was wholly recollected, * Maria exemplum dedit quod oportet sequi, et non deficere. Spec. t Sup. Miss. $ Surgebam semper in noctis medio et pergebam ante altare tem- pll, et ibi petitiones meaa praesentabam. Bon. de Vit. Chr. $ Loca dominicsa nativitatis, passionis, sepulture frequenter viai- GLORIES OF MARY. ree from all distractions, and every irregular inclination.* Therefore the blessed Virgin, through her love of prayer, had so great a love of solitude, that, as she said to St. Bridget, when she lived in the temple she even abstained from intercourse with her holy parents. St. Jerome, med itating on the words of Isaias "Behold a Vir gin shall conceive arid bear a Son, and his name shall be called Emmanuel"! says, that in He* brew the word virgin properly signifies a retired virgin; so that Mary s love of solitude was al ready predicted by the prophet. Richard says that the angel addressed her in the words, The Lord is with thee: "Dominustecum," on account of her great love of solitude.]; And St. Vincent Ferrer asserts that the divine mother never went from home, except to go to the temple, and then she went entirely recollected, having her eyes al ways cast down. When going to visit St. Elizabeth, She went with haste: "Abiit cum festinatione;" and from this St. Ambrose says virgins should learn to shun the public eye. St. Bernard teaches that Mary, through her love of prayer and solitude, was always careful to avoid * Nulla unquaminordinataaffectio, nee distractio mentem Virginia a contemplationis lumine revocavit nee occupatio ulla exterior. De Laud. Virg. t Ecce Virgo concipiet, et pariet filium, et vocabitur nomen ejus Emmanuel. C. vii. $ Merito solitudinis quam ipsa summe diligebat. Nnnquam exibat e domo, nisi quando ibat ad templum; et tune ibat tota composita, semper habens oculos suos ad terram. Senn. in Virg. Vat 42 GLOKIES OF MAEY. conversation with men.* Hence she is called by the Holy Spirit the turtle-dove: Thy cheeks are beautiful as the turtle-dove s: "Pulchraa sunt genaB tuse sicut turturis."f Which words Ver- gellus thus explains: The turile-dove is a lover of solitude, and is an emblem of the unitive power of the soul. J So the Virgin always lived solitary in this world, as in a desert, and there fore it was said of her: Who is this that goeth up by the desert, as a pillar of smoke? "Quse est ista quae ascendit per desertum, sicut virgula fumi?" On which words Rupert the Abbot says: Thus thou didst ascend by the desert, having a solitary soul: <f Talis ascendisti per de sertum animam habens solitariam." Philo said that God speaks to souls only in solitude: " Dei sermo amat deserta. " And God himself declared this by the prophet Osee, when lie said: I will lead her into the wilderness, and I will speak to her heart: " Ducam earn in solitu- dinem, et loquar ad cor ejus."|| And hence St. Jerome exclaims: Oh solitude, in which God familiarly converses with his servants IT Yes, iays St. Bernard, because the quiet and the si lence that is enjoyed in solitude, force the soul to * In proposito erat hominum f ugere f requentias, vitare colloquia. t Cant. $ Turtur est solivaga, et signat mentis virtutem unitivam. Bon. Dist. 7. Cant. iii. 1 O solitude, in qua Dem cum suis familiariter loquitur, et con- TMMtOX. GLOEIES OP MARY. leave the earth in thought, and to meditate on the things of heaven.* Oh, most holy Virgin, obtain for us a love of prayer and solitude, that detaching ourselves from the love of creatures, we may aspire only aflerGod and heaven, wnere we hope one day to see thee, to praise and love thee with thy Son, Jesus, forever and ever. Amc-n. "Come over to me, all ye that desire me, and be filled with my fruits."f The fruits of Mary are her virtues. None has appeared like unto thee, in all time before or after thee.J Thou alone, oh woman without equal, hast been pleasing to Christ. VARIOUS PRACTICES OF DEVOTION TO THE DIVINE MOTHER. THE queen of heaven is so liberal, as St. An drew of Crete says, that she makes a large return for the smallest devotions of her servants. But two conditions are necessary for this: First, that we offer her the homage of a soul pure from sin; for otherwise Mary will say to us what she said to a soldier, a man of vicious habits, who, as * Silentium, et a strepitn quies cogit ccelestia mediiari. t Transite ad me omnes qui concupiscitis me, et a generationibua xaeis implemini. Eccli. xxiv. $ Nee primam similem visa est, nee habere sequentem. Sola sine exemplo placuisti foemina Christo. Sedulius. Cum sit magnificentissima, olet maxima pro winimw rddr. Or. 2, de Dorm. Virg. 644 GLORIES OF MARY. St. Peter Celestine relates,* offered every day a devotion to the Virgin. One day when he wai suffering greatly from hunger, our Lady ap peared to him, and presented him some exquisite viands, but in a vase so filthy that he did not venture to taste them. "I am the mother of God," Mary then said to him," who has come to relieve thy hunger." But I cannot taste from this vase," answered the soldier. "And do you wish," replied Mary, "that I should accept thy devotions, offered me from a soul so polluted ?" The soldier, at these words, was converted, be came a hermit, lived thirty years in the desert, and at death the Virgin again appeared to him and conducted him to heaven. We have said, in the first part of this work, that morally speak ing it was impossible that a servant of Mary should be lost. But this must be understood with the condition, that he lives without sin, or at least that he wishes to abandon it, for then our Lady will assist him. But if any one, on the other haffld, should sin, in the hope that our Lady will save him, he would by his sin render himself unworthy
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Svete Brigite Švedske Proročanstva i Otkrivenja Kupite Objavama Svete Brigite Švedske na Lulu (488 Stranice) PRVA KNJIGA Kupite Objavama Svete Brigite Švedske na Lulu (488 Stranice) Riječi našega Gospodina Isusa Krista Njegovoj izabranoj i iskreno ljubljenoj nevjesti, svetoj Brigiti, o objavi svoga najsvetijeg Utjelovljenja, o odbijanju, oskvrnuću i napuštanju naše vjere i krštenja te o tome kako On poziva svoju ljubljenu nevjestu i sve kršćane da Ga vole. 1. poglavlje „Ja sam Stvoritelj neba i zemlje, jedan u Božanstvu s Ocem i Duhom Svetim. Ja sam onaj koji je govorio patrijarsima i prorocima i onaj kojeg su iščekivali. Zbog njihove žudnje i u skladu s Mojim obećanjem preuzeo sam tijelo bez grijeha i putenosti, ušavši u tijelo Djevice poput sunca što sja kroz najčišći dragulj. Kako svjetlost ne oštećuje staklo ulazeći u njega, tako ni Djevica nije izgubila djevičanstvo kad sam uzeo Ljudskost. Postao sam tijelom tako da se nisam morao odreći svojega Božanstva i nisam manje Bog – s Ocem i Duhom Svetim, vladajući i držeći sve stvari – iako sam bio u utrobi Djevice u svojoj ljudskoj naravi. Kao što se svjetlost nikad ne odvaja od vatre, jednako tako se ni Moje Božanstvo nikada nije odvojilo od Moje Ljudskosti, čak ni u smrti. Nakon toga dopustio sam da Moje čisto i bezgrešno tijelo bude izranjavano od glave do pete i bude raspeto za sve grijehe čovječanstva. To isto tijelo sada se nudi svakoga dana na oltaru kako bi Me čovječanstvo moglo više ljubiti i češće se spominjati Mojih velikih djela. Ali sada sam posve zaboravljen, zanemaren, prezren i protjeran poput kralja izbačenog iz vlastitog kraljevstva, na čije je mjesto izabran i čašćen najpokvareniji razbojnik. Svakako sam želio da Moje kraljevstvo bude unutar čovjeka i pravo je da Mu Ja budem kralj i Gospodin, jer Ja sam ga stvorio i otkupio. No on je prekinuo i oskvrnuo vjeru koju mi je obećao na svojem krštenju, prekršio i prezrivo odbio Moje zakone i zapovijedi koje sam mu odredio i otkrio. On voli svoju samovolju i odbija čuti Me. Štoviše, on uzvisuje najpokvarenijeg lopova, đavla, iznad Mene i iskazuje svoju vjeru njemu. Đavao je zaista lopov jer za sebe s pomoću zlih iskušenja, loših savjeta i lažnih obećanja krade ljudsku dušu koju sam Ja otkupio svojom krvlju. Ali on to ne čini jer je jači od Mene; jer Ja sam toliko moćan da mogu učiniti sve stvari jednom riječju i toliko pravedan da ne bih, čak ni kad bi to svi sveti tražili od mene, počinio ni najmanju stvar protiv pravde. No, budući da čovjek, kojem je dana slobodna volja, svojevoljno odbija Moje zapovijedi i pokorava se đavlu, onda je jedino pravo da iskusi njegovu tiraniju i zlobu. Ja sam đavla stvorio dobrim, ali je pao svojom vlastitom pokvarenom voljom, i takoreći, postao Moj sluga za izvršavanje kazne nad radnicima zla. Ipak, iako sam sada toliko prezren, Ja sam još uvijek toliko milosrdan da će se svakome tko moli za Moju milost i ponizi se u popravljanju, oprostiti njegovi grijesi, i Ja ću ga spasiti od zlog lopova – đavla. Ali one koji ustraju u preziranju Mene, posjetit ću sa svojom pravdom tako da će, oni koji ju čuju drhtati, i oni koji ju osjete reći: 'Jao nama što smo uopće začeti ili rođeni! Jao nama što smo izazvali Gospodara veličanstva do gnjeva!' Ali ti, Moja kćeri, koju sam izabrao za sebe i s kojom sada govorim u duhu: voli Me svim srcem svojim – ne onako kako voliš svog sina ili kćer ili roditelje, već više od ičega na svijetu – jer Ja, koji sam te stvorio, ne štedjeh nijedan od Mojih udova u patnji za tvoje dobro. I pored toga, toliko ljubim tvoju dušu da bih, kad bi to bilo moguće, radije dao da Me ponovno razapnu na križ nego da te izgubim. Ugledaj se u Moju poniznost: jer Ja, Kralj slave i anđela, bijah odjeven u ružne, bijedne dronjke i stajah gol uza stup, slušajući vlastitim ušima sve vrste uvreda i poruge. Uvijek podređuj svoju volju Mojoj, jer Moja Majka, tvoja Gospa, od početka do kraja nikada nije željela ništa osim onoga što sam Ja želio. Ako tako učiniš, tvoje će srce biti s Mojim srcem i bit će zapaljeno Mojom ljubavlju na isti način kao što svaka suha stvar brzo plane u dodiru s vatrom. Tvoja duša toliko će plamtjeti i biti ispunjena Mnome, i Ja ću biti u tebi, da će ti sve svjetovne stvari postati gorke, a sve tjelesne požude poput otrova. Počivat ćeš u Mojim božanskim rukama, gdje nema tjelesnih žudnji, već samo duhovno zadovoljstvo i radost koja će ispuniti ushićenu dušu srećom – u svojoj nutrini i izvana – tako da ne žudi ni za čim i ne misli ni o čemu osim o toj radosti koju ima. Zato voli samo Mene i imat ćeš sve što želiš, i to u izobilju. Nije li pisano po prorocima da se udovičino ulje nije potrošilo sve do dana kada je Gospodin poslao kišu na zemlju? Ja sam istinski prorok! Ako budeš vjerovala Mojim riječima, slijedila ih i ispunjavala, to ulje – radost i slavljenje – tebi se nikada neće potrošiti za cijelu vječnost.“ Riječi našega Gospodina Isusa Krista svojoj kćeri – koju je sada uzeo za svoju nevjestu – o pitanjima istinske vjere, o tome koje vrste uresa, oznaka i htijenja nevjesta mora imati kako bi udovoljila zaručniku. 2. poglavlje „Ja sam Stvoritelj neba i zemlje, i mora i svega što je u njima. Jedno sam s Ocem i Duhom Svetim – nisam poput bogova od kamenja niti bogova od zlata, kako je bilo u nekadašnjih ljudi, niti poput više bogova, kako su ljudi nekoć mislili, već jedan Bog: Otac i Sin i Duh Sveti, tri osobe, ali jedno u božanskoj naravi, Stvoritelj svega i ni od koga stvoren, nepromjenjiv i svemoguć, vječan - bez početka i kraja. Ja sam onaj koji je rođen od Djevice, bez gubitka svojega Božanstva, već stapajući Ga u svoju Ljudskost kako bih Ja, u jednoj osobi, mogao biti istinski Sin Božji i Sin Djevice. Ja sam onaj koji je visio na križu, koji je umro i bio pokopan, ali je Moje Božanstvo ostalo netaknuto. Iako sam umro u Ljudskosti i tijelu u kojem sam se Ja, jedini Sin, utjelovio, ipak sam živio u svojoj Božanskoj prirodi, bivajući jedan Bog zajedno s Ocem i Duhom Svetim. Isti sam onaj koji je ustao od mrtvih i uzašao na Nebo, i koji sada govori s tobom u Mojem Duhu. Izabrah tebe i uzeh te sebi kao svoju nevjestu kako bih ti pokazao putove svijeta i svoje božanske tajne, jer je takva Moja volja. Ti si također Moja s pravom, jer kada je tvoj suprug umro, ti si povjerila svu svoju volju u Moje ruke, i nakon njegove smrti razmišljala si i molila o tome kako bi trebala postati siromašna i odreći se svega radi Mene. Zbog toga, si ti po pravu Moja, zbog te tvoje velike ljubavi, i Ja ću se zato pobrinuti za tebe. Stoga te uzimam za svoju nevjestu i za Moje vlastito zadovoljstvo, kakvo dolikuje Bogu da ga ima sa čednom dušom. Dužnost je nevjeste biti spremna za vjenčanje kad zaručnik to odredi kako bi bila prikladno odjevena i čista. Bit ćeš čista ako ti misli uvijek budu na tvojim grijesima, na tome kako sam te pri krštenju očistio od Adamova grijeha i kako sam bio strpljiv i podupirao te kad bi pala u grijeh. Nevjesta bi trebala nositi i oznake svojega zaručnika na svojim grudima, što znači da bi trebala motriti i posvetiti pozornost na usluge i dobročinstva koja sam učinio za tebe: primjerice, kako sam te stvorio plemenitom dajući ti tijelo i dušu, kako sam te obogatio uzvišenošću dajući ti zdravlje i prolazna dobra, kako sam te dobrostivo i s ljubavlju spasio svojom smrću i vratio ti tvoje nebesko nasljedstvo – ako ga želiš imati. No nevjesta također treba i ispunjavati volju zaručnika. A što je Moja volja osim da Me želiš voljeti više od svih drugih stvari i da ne želiš ništa drugo osim Mene? Sve stvari sam stvorio za dobrobit ljudskog roda i sve mu stvari učinio podložnima. Ipak, on voli sve osim Mene i ne mrzi ništa osim Mene. Otkupio sam mu nasljedstvo koje je izgubio zbog svojih grijeha. No ljudski je rod postao toliko lakomislen i nerazuman da više voli prolazni sjaj, koji je poput morske pjene što se u trenutku diže poput planine, a potom brzo pada ni u što, umjesto vječne slave u kojoj je neugasivo dobro. Ali ako ti, Moja nevjesto, ne žudiš ni za čim osim za Mnom, ukoliko prezireš sve stvari radi Mene – ne samo djecu i rodbinu, već i čast i obilje – dat ću ti najdragocjeniju i divnu nagradu. Neću ti dati ni zlato ni srebro, već sebe kao tvog zaručnika i nagradu – Ja, koji sam Kralj Slave. Ako se stidiš biti siromašna i prezrena, razmisli o tome kako Ja, tvoj Bog, prođoh taj put prije tebe, kad Me Moji sluge i prijatelji napustiše na zemlji; jer ne bijah tražio prijatelje na zemlji, već prijatelje u nebu. I ako se brineš ili bojiš tereta i težine rada i bolesti, razmisli koliko je teže gorjeti u paklu! Što bi zaslužila da si uvrijedila bilo kojeg zemaljskog gospodara kao što si Mene? Jer iako te volim svim svojim srcem, ipak ne djelujem protiv pravde čak ni u najmanjoj mjeri. Stoga, kao što si griješila u svakom dijelu tijela, isto tako trebaš dati zadovoljštinu i pokoru u svakom dijelu tijela. No zbog tvoje dobre volje i odluke da nadoknadiš svoje grijehe, promijenit ću Moju pravdu u milost i zamijeniti ti prethodnu bolnu kaznu za manju pokoru. Zato prigrli s radošću i preuzmi na sebe to malo posla kako bi što prije bila očišćena od grijeha i dosegla svoju veliku nagradu. Jer nevjesta bi se trebala umoriti radom uz svojega zaručnika kako bi se s još više pouzdanja mogla odmoriti s njim.“ Riječi mudrosti našega Gospodina Isusa Krista svojoj nevjesti o tome kako Ga treba ljubiti i slaviti, Njega - zaručnika, i o tome kako zli vole svijet i mrze Boga. 3. poglavlje „Ja sam Bog tvoj i Gospodin, onaj kojem se klanjaš i častiš ga. Ja sam onaj koji svojom snagom drži nebo i zemlju; ne podupiru ih niti stupovi, niti išta drugo. Ja sam onaj kojega se u obličju kruha daje i nudi svaki dan na oltaru kao istinskoga Boga i istinskoga čovjeka. Ja sam onaj isti koji je izabrao tebe. Štuj Mog Oca! Voli Me! Slušaj Moj Duh! Štuj Moju Majku kao svoju Gospu! Štuj sve Moje svete! Čuvaj istinsku vjeru koju ćeš naučiti od onoga koji je unutar sebe iskusio sukob dva duha – duha laži i duha istine – i uz Moju pomoć pobijedio. Održavaj istinsku poniznost! A što je istinska poniznost ako ne ponašati se onako kakva uistinu jesi, i hvaliti Boga za dobre stvari koje nam je dao? Ali sada ima mnogih koji mrze Mene i moja djela, koji Moje riječi vide kao jadne i isprazne, a umjesto toga, s uzbuđenjem i ljubavlju prigrljuju bludnika: đavla. Što god činili za Mene, čine to s prigovaranjem i gorčinom. Ne bi čak ni priznali Moje ime niti Mi služili da se ne boje mišljenja drugih ljudi. Toliko vole ovaj svijet da se nikad ne umore radeći za njega noću i danju, izgarajući s ljubavlju prema njemu. Njihova mi je služba draga kao ona onoga koji daje svom neprijatelju novac da mu ubije vlastitog sina! To je ono što oni čine za Mene. Daju Mi nešto milostinje i slave Me svojim usnama kako bi pridobili uspjeh u svijetu i ostali u svojim počastima i grijesima. Dobar Duh stoga je spriječen u njima i oni su onemogućeni postići ikakav napredak u činjenju dobra. No ako Me želiš voljeti svim svojim srcem i žudjeti ni za čim drugim osim za Mnom, privući ću te k sebi kroz ljubav, baš kao što magnet privlači metal. Položit ću te na svoju ruku koja je toliko snažna da je savijenu nitko ne može ispraviti, i toliko čvrsta da je ispruženu nitko ne može saviti, i toliko slatka da nadilazi svaki miomiris i ne može se usporediti ni sa jednom slatkom stvari ili užitkom ovoga svijeta.“ OBJAŠNJENJE Učitelj Kristove nevjeste bio je sveti teolog i kanonik Linköpinga imenom Master Mathias od Švedske. On je napisao izvrstan komentar o čitavoj Bibliji. Patio je od vrlo suptilnih đavlovih iskušenja, uključujući i mnoge hereze protiv katoličke vjere. No ipak je nadvladao sve kušnje uz Kristovu pomoć i đavao ga nije mogao svladati, što je jasno navedeno u biografiji svete Brigite. Upravo je Master Mathias napisao uvodni tekst za ove knjige, koji počinje ovako: 'Stupor et mirabilia'. Bio je sveti čovjek velike duhovne snage u riječi i djelu. Kada je umro u Švedskoj, Kristova nevjesta živjela je u Rimu. Za svoje molitve čula je glas koji joj je govorio u duhu: 'Sretan si, Master Mathias, zbog krune koja ti je pripremljena na nebu. Sada dođi mudrosti kojoj nema kraja!' O Masteru Mathiasu više se može čitati u ovoj, 1. knjizi (u 52. poglavlju), 5. knjizi (u odgovoru na 3. pitanje u zadnjem ispitivanju) i 6. knjizi (75. i 89. poglavlje). Riječi našega Gospodina Isusa Krista svojoj nevjesti o tome kako se ne treba bojati ili misliti da su otkrivenja koja joj je On rekao došla od zlog duha, te o tome kako razlikovati zlog duha od dobroga. 4. poglavlje „Ja sam tvoj Spasitelj i Otkupitelj. Zašto si se bojala Mojih riječi i sumnjala u njih? Zašto si se pitala dolaze li od dobrog ili zlog duha? Reci mi, što si to našla u Mojim riječima a da ti tvoja savjest nije rekla da tako postupiš? Jesam li ti ikad zapovjedio išta suprotno razumu?“ Nevjesta je odgovorila: 'Ne, sve što si mi rekao bilo je potpuno istinito i razumno, i jako sam pogriješila.' Zaručnik, Isus, odgovorio joj je: 'Pokazao sam ti tri stvari po kojima bi mogla prepoznati dobrog duha: pozvao sam te da poštuješ svoga Boga, koji te stvorio i dao ti sve što imaš; i tvoj ti razum također govori da ga poštuješ iznad svih stvari. Nadalje, pozvao sam te da zadržiš istinsku vjeru, dakle da vjeruješ da ništa nije stvoreno i ne može biti stvoreno bez Boga. Također sam te pozvao da voliš razuman rad i umjerenost u svim stvarima, jer je svijet stvoren radi čovjeka, kako bi ga čovjek mogao koristiti za svoje razumne potrebe, a ne za neumjerenost. Na isti način možeš prepoznati i nečisti duh, đavla, po tri stvari suprotne prethodnima: on te iskušava i savjetuje ti da tražiš i želiš svoju vlastitu slavu te da budeš ponosna na stvari koje su ti dane. On te također navodi na nevjeru i neumjerenost u cijelom tijelu i čini da ti srce izgara za njima. Katkad također vara ljude u vanjskom liku dobrog duha. To je razlog zašto sam ti zapovjedio da uvijek provjeravaš svoju savjest i otkrivaš je mudrim duhovnim ljudima! Stoga ne sumnjaj da je dobar Božji duh s tobom kada ne žudiš ni za čim drugim osim za Bogom i kada sva plamtiš Njegovom ljubavlju. Samo Ja mogu to postići i tada je đavlu nemoguće približiti se. Đavao se ne može približiti ni zlim ljudima ako ja to ne dopustim, bilo zbog njihovih grijeha, bilo zbog neke tajne prosudbe koju znam samo Ja. Jer i on je Moje stvorenje, kao i sve druge stvari – stvorio sam ga dobrog, ali je on učinio sebe zlim svojom vlastitom opakošću – i stoga, Ja sam Gospodar nad njim. Zato oni koji Me optužuju, lažu kad kažu da su svi koji Mi služe s velikom i božanskom odanošću ludi i opsjednuti đavlom. Govore da sam poput čovjeka koji svoju kreposnu i vjernu ženu predaje preljubu. Bio bih takav kada bih dopustio da pravednik i bogoljuban čovjek bude predan đavlu! No zato što sam vjeran, đavao nikada neće ovladati dušom nijednoga čovjeka koji Mi revno služi. Iako Moji prijatelji katkad izgledaju ludo ili nerazumno, to nije zato što ih muči đavao, ili zato što Mi služe s gorljivom i pobožnom revnošću. Razlog tome skrivena je mana ili slabost u mozgu ili neki drugi skriveni razlog, koji služi da ih učini poniznima. Katkad se može dogoditi da đavao od Mene dobije moć nad tijelima dobrih ljudi kako bi dobili veću nagradu u budućnosti ili kako bi im zamračio njihove savjesti. No on nikada ne može vladati dušama onih koji imaju vjeru u Mene i koji Me ljube.“ Kristove riječi Njegovoj nevjesti ispunjene najvećom ljubavlju, o prekrasnoj prispodobi divnog dvorca koji predstavlja svetu borbenu Crkvu i o tome kako će Božja crkva biti ponovno izgrađena molitvama uzvišene Djevice i svetih. 5. poglavlje „Ja sam Stvoritelj svih stvari – Ja, Kralj Slave i Gospodin anđela. Za sebe sam sagradio divan dvorac i u njega smjestio svoje izabranike, ali Moji neprijatelji potkopali su mu temelje i toliko nadvladali Moje prijatelje da im srž kostiju izlazi iz stopala dok sjede na drvenim kladama. Usta su im razbijana kamenjem, mučeni su glađu i žeđu. Štoviše, neprijatelji progone i njihova Gospodina. Moji prijatelji sada mole za pomoć u suzama i jecajima; i pravda zove na osvetu, no milost kaže da se oprosti. Tada Bog reče svojoj nebeskoj vojsci koja stajaše oko Njega: 'Što mislite o onima koji zauzeše Moj dvorac?' Svi odgovoriše jednoglasno: 'Gospodine, sva pravednost u Tebi je, i u Tebi mi vidimo sve stvari. Ti jesi bez početka i kraja, Božji Sine, i sav je sud dan Tebi. Ti si njihov sudac.' I On reče: 'Iako znate i vidite sve stvari u Meni, ipak, radi Moje nevjeste koja stoji pokraj Mene, recite Mi koja je pravedna kazna?' Oni rekoše: 'Ovo je pravda: da oni koji potkopaše zid budu kažnjeni kao kradljivci, da oni koji ustrajavaju u zlu budu kažnjeni kao uljezi, zarobljeni da budu pušteni na slobodu, a gladni nahranjeni.' Tada Marija, Majka Božja (koja je do sada šutjela), reče: 'O moj Gospodine i najdraži Sine, Ti si bio u mojoj utrobi kao istinski Bog i čovjek. Po Tvojoj milosti posvetio si Mene, koja bijah ništa doli zemljana posuda. Usrdno Te molim: budi još jednom milostiv prema njima!' Onda Gospodin odgovori svojoj Majci: 'Neka su blagoslovljene riječi iz Tvojih usta, koje se poput slatkog miomirisa uzdižu do Boga. Ti si Kraljica i slava anđela i svih svetih, jer Boga si i sve svete obradovala. Zato što je Tvoja volja bila kao Moja od početka Tvoje mladosti, učinit ću još jednom kako želiš.' Potom On reče vojsci svetaca: 'Zato što ste hrabro se borili, i zbog vaše ljubavi, dozvolit ću si biti smiren zasad. Evo, ponovno ću izgraditi svoj zid zbog vaših molitva. Oslobodit ću i izliječiti one koji su bili silom potlačeni, i udijeliti čast stostruko veću od poniženja koja su pretrpjeli. Ali ako nasilnici i činitelji pogrešnih stvari budu molili za Moju milost – dat ću im mir i milost. Međutim oni koji preziru Moju milost, osjetit će Moju pravednost.' Potom reče svojoj nevjesti: 'Moja nevjesto, tebe odabrah i odjenuh te u svoj Duh. Čuješ Moje riječi i riječi Mojih svetih. Iako sveti vide sve stvari u Meni, usprkos svemu, progovoriše radi tebe, kako bi ti mogla razumjeti, jer ti, koja si još uvijek u tijelu, ne možeš vidjeti sve stvari u Meni kao što mogu oni koji su duh. Sada ću ti također pokazati što te stvari označavaju. Dvorac o kojem sam ti pričao, sveta je Crkva i duša kršćana koju sam sagradio svojom vlastitom krvlju i krvlju svetaca. Zacemtirao sam je i ispunio žbukom svoje ljubavlju te smjestio svoje prijatelje i izabranike u nju. Njen temelj istinska je vjera, a to je vjera da sam Ja pravedan i milosrdan sudac. No sada je njezin temelj potkopan jer svi vjeruju i propovijedaju da sam Ja milosrdan, ali gotovo nitko ne propovijeda niti vjeruje da sam pravedan sudac. Mene vide kao nepravednog suca! Sudac bi uistinu bio nepravedan i pokvaren kad bi iz milosti dopustio pokvarenima da odu nekažnjeni kako bi mogli tlačiti pravednike još više! Ali Ja sam doista pravedan i milosrdan sudac; jer Ja neću dopustiti da niti najmanji grijeh prođe nekažnjen, niti da najmanje dobro prođe nenagrađeno. Potkopavanjem ovog zida u svetu Crkvu ušli su ljudi koji griješe bez straha, koji niječu da sam Ja pravedan sudac i koji muče Moje prijatelje tako teško kao da su ukliješteni u klade. Mojim prijateljima nisu dane ni radost ni utjeha, već im se umjesto toga nanose sve vrste poruga i muka kao da su opsjednuti đavlom. Kada kažu istinu o Meni, odbija ih se i optužuje da lažu. Oni vatreno žele slušati ili govoriti o Meni, ali nema nikoga tko bi ih slušao ili im govorio istinu. Osim toga, Mene – Gospodina i Stvoritelja, huli se i odbija, jer govore: 'Ne znamo postoji li Bog, a ako i postoji, ne marimo za to!' Moju zastavu bacaju na zemlju i gaze ju svojim nogama govoreći: 'Zašto je patio? Što mi imamo od toga? Kad bi ispunjavao našu požudu i volju, to bi nam bilo dovoljno. Može zadržati svoje kraljevstvo i nebo!' Želim im doći, ali oni kažu: 'Radije ćemo umrijeti, nego predati svoju vlastitu volju!' Evo, nevjesto Moja, kakvi su oni ljudi! Ja sam ih stvorio, i mogao bih ih uništiti i prokleti jednom riječju kada bih htio. Kako su bestidni i bahati prema Meni! Ali zbog molitva Moje Majke i svih svetih još sam uvijek toliko milosrdan i strpljiv da ću im uputiti riječi svojih usta i ponuditi im svoju milost. Ako ih žele prihvatiti, bit ću blag. U suprotnom, spoznat će Moju pravdu i poput lopova biti javno osramoćeni pred anđelima i ljudima, i svaki od njih bit će osuđen od svih njih. Poput ljudi koji vise na vješalima i izjedaju ih vrane, i njih će proždirati demoni, ali neće umirati. Baš kao što oni koji su kažnjeni u kladama nemaju mira, i oni će također imati bol i gorčinu svugdje oko sebe. Najužarenija rijeka teći će im u usta, ali njihovi trbusi neće biti napunjeni, i njihova kazna ponavljat će se svakog dana. No Moji prijatelji bit će otkupljeni i utješeni riječima što dolaze iz Mojih usta. Oni će vidjeti Moju pravdu zajedno s Mojom milošću. Zaodjenut ću ih u oružje svoje ljubavi i učiniti ih toliko snažnima da će neprijatelji vjere pasti poput prašine i biti postiđeni u vječnosti kad spoznaju Moju pravdu. Da, zasigurno će biti postiđeni zbog zloporabe Moje strpljivosti.“ Riječi Kristove Njegovoj nevjesti o tome kako Duh Sveti ne može ostati s nepravednima, o razdvajanju nepravednih od dobrih i o tome kako su dobri ljudi, naoružani duhovnim oružjima, poslani u rat protiv svijeta. 6. poglavlje „Moji su neprijatelji poput najopasnijih zvijeri koje se nikad ne mogu zasititi ili mirovati. Ljubavi prema Meni nema u njihovim srcima pa su toliko prazna da nikad ne dopuštaju da u njih uđe misao o Mojoj patnji; i niti jednom duboko u njihovu srcu nije se mogla čuti riječ: 'O Gospodine, Ti si nas otkupio, budi slavljen zbog svoje gorke patnje!' Kako da Moj Duh ostane s ljudima koji nemaju pobožne ljubavi prema Meni i koji svojevoljno izdaju druge kako bi zadovoljili svoju volju? Njihova su srca puna odvratnih crva, to jest puna svjetovnih žudnji. Đavao je ostavio svoju prljavštinu u njihovim ustima i zato im Moje riječi ne mogu udovoljiti. Zato ću njih odijeliti od svojih prijatelja svojom pilom i, kao što nema gorčeg načina za umiranje nego biti prepiljen, tako neće biti ni kazne koju oni neće okusiti. Njih će đavao prepiliti nadvoje i odvojiti od Mene! Toliko su Mi mrski da će i svi oni koji prianjaju uz njih, i slože se s njima, također biti odvojeni od Mene. Stoga Ja upućujem svoje prijatelje kako bi mogli odvojiti đavle od Mojih pripadnika, zato što ovi uistinu jesu Moji neprijatelji. Upućujem svoje prijatelje kao vitezove u rat. Svatko tko suzbije i obuzda svoje tijelo i suzdrži se od zabranjenih stvari, Moj je istinski vitez. Umjesto koplja, imat će riječi koje sam Ja rekao svojim ustima, a u svojim rukama mač istinske vjere. Njihova prsa bit će pokrivena oklopom ljubavi i, što god im se dogodilo, neće Me manje voljeti. Oni će imati štit strpljivosti na svojem boku kako bi mogli trpjeti i strpljivo izdržati sve stvari. Zaštitio sam ih poput zlata u posudi; oni će ići preda Mnom i hodati Mojim putovima. Prema putevima pravde, ni Ja ne bih mogao ući u slavu veličanstva bez muke u svojoj ljudskoj prirodi, pa kako će onda oni ući u nju? Ako je njihov Gospodin ustrajao usprkos boli i patnji, nije iznenađenje da i oni pate. Ako je njihov Gospodin izdržao udarce i mučenje, za njih nije previše izdržati riječi i proturječnosti. Oni se ne bi trebali bojati, jer Ja ih nikada neću napustiti. Baš kao što je za đavla nemoguće dotaći i odvojiti srce od Boga, tako mu je nemoguće i odvojiti njih od Mene. I budući da su u mojim očima poput najčišćeg zlata, Ja ih nikada neću napustiti, čak ni kada ih se iskušava s malo vatre, jer im je ta vatra dana radi veće nagrade i sreće.“ Riječi slavne Djevice svetoj Brigiti o tome kako se odijevati te kojom bi se vrstom odjeće i nakita njezina kći trebala urešavati i odijevati. 7. poglavlje „Ja sam Marija koja je rodila Sina Božjeg, istinskog Boga i istinskog čovjeka. Ja sam Kraljica Anđela. Moj te sin voli svim svojim srcem. Stoga bi ti trebala voljeti Njega. Ti bi trebala biti urešena najprikladnijom odjećom, i Ja ću ti pokazati kako i koja bi to vrsta odjeće trebala biti. Kao što si prije imala potkošulju, košulju, cipele, ogrtač i broš na svojim prsima, tako ćeš sada imati duhovnu odjeću. Potkošulja koju ćeš imati, skrušenost je zbog tvojih grijeha; jer kako je potkošulja najbliža tijelu, tako su skrušenost i ispovijed prvi način za obraćenje Bogu. Kroz njih se um, koji je jednom uživao u grijehu, pročišćava, a nečedno tijelo suzdržava od zlih požuda. Dvije cipele dvije su namjere: imenom, volja da se popraviš u odnosu na svoje prošle grijehe i volja da činiš dobro i suzdržiš se od zla. Tvoja košulja ufanje je u Boga; i kao što košulja ima dva rukava, tako neka pravednost i milosrđe idu uz tvoje ufanje, tako da ćeš se ufati u milosrđe Boga, ali ne zaboraviti Njegovu pravednost. Spominji se njegove pravednost i oštrog suda na takav način da ne zaboraviš Njegovo milosrđe, jer On ne čini pravdu bez milosrđa, niti milosrđe bez pravednosti. Ogrtač je vjera, jer kao što ogrtač pokriva sve i sve je zatvoreno njime, tako i čovjek može razumjeti i dostići sve stvari preko vjere. Taj bi ogrtač trebao biti urešen znakovima ljubavi tvoga zaručnika – redom, kako te stvorio, kako te otkupio, kako te podigao i vodio u svojem duhu te otvorio tvoje duhovne oči. Broš, koji bi uvijek trebao biti na tvojim prsima, često je razmatranje Njegovih patnji: kako je bio izrugivan i bičevan, kako je živ visio na križu, krvav i izranjavan po cijelom tijelu, kako se u smrti cijelo Njegovo tijelo treslo u najtežoj boli i patnji te kako je preporučio svoj duh u ruke svojega Oca. Neka taj broš bude uvijek na tvojim prsima! Na tvojoj bi glavi trebala biti i kruna, koja znači da bi trebala biti čedna u svojim žudnjama toliko da bi radije trpjela udarce i bol nego bila dodatno okaljana. Stoga budi skromna i ljubazna i ne misli ni o čemu, i ne žudi ni za čim osim za svojim Bogom i Stvoriteljem – jer kad imaš Njega, imaš sve! Tako urešena, trebaš čekati svojega Zaručnika.“ Riječi Kraljice neba njezinoj ljubljenoj kćeri, svetoj Brigiti, kojima je uči kako bi trebala ljubiti i slaviti Sina Božjeg zajedno s njegovom blagoslovljenom Majkom. 8. poglavlje „Ja sam Kraljica neba. Ti si zabrinuta kako bi Me trebala slaviti i častiti. Znaj i budi sigurna da je svako slavljenje Mojega Sina također slavljenje Mene, i da oni koji obeščašćuju Njega, obeščašćuju i Mene. To je tako jer Ja sam Ga voljela i On je volio Mene toliko silno da smo oboje bili poput jednog srca. On je toliko veličanstveno častio Mene, koja sam samo zemljana posuda, da Me podigao iznad svih anđela. Stoga bi Me trebala častiti ovako: 'Blagoslovljen budi, Bože, Stvoritelju svih stvari, koji si se udostojio spustiti u utrobu Djevice Marije! Blagoslovljen budi, Bože, koji si htio biti u Djevici Mariji ne bivajući joj teret, i koji si se udostojio uzeti bezgrešno začeto tijelo od Nje bez grijeha! Blagoslovljen budi, Bože, koji si došao Djevici, donio radost u Njezinu dušu i Njezino cijelo tijelo, i koji si izašao iz Nje bez grijeha, a na radost čitavoga Njezina tijela! Blagoslovljen budi, Bože, koji si nakon svojega uzašašća na nebo obradovao Djevicu Mariju, svoju Majku, neprekidnim stanjem blaženstva i posjetio je sa svojom utjehom! Blagoslovljen budi, Bože, koji si uzeo tijelo i dušu Djevice Marije, svoje Majke, na nebo i počasno ju smjestio iznad svih anđela, zdesna svojem Božanstvu! Imaj milosti za mene zbog svih Njezinih molitvi!“ Riječi Kraljice Neba njezinoj voljenoj kćeri o predivnoj ljubavi Sina prema svojoj djevičanskoj Majci i o tome kako je Majka Kristova bila začeta u najkreposnijem braku i posvećena u utrobi. Ona govori o tome kako je bila uzeta na Nebesa, tijelom i dušom, o snazi svojeg imena te dobrim i zlim anđelima koji su dani ljudima za njihovu zaštitu ili sud. 9. poglavlje „Ja sam Kraljica Neba. Voli Mojega Sina jer On je najdostojniji; kad imaš Njega, imaš sve što je vrijedno. On je i najžuđeniji; kad imaš Njega, imaš sve za čime se žudi. Voli Ga i zato što je najkreposniji; kad imaš Njega, imaš svaku krepost. Želim ti reći kako je Njegova ljubav bila divna za Moje tijelo i dušu te koliko je častio Moje ime. Moj Me Sin volio prije nego što sam Ja voljela Njega jer On je Moj Stvoritelj. On je sjedinio mojeg oca i majku u braku toliko kreposnom da se u ono vrijeme nije moglo pronaći kreposnijeg braka. Oni se nikada nisu htjeli sjediniti osim po Zakonu i samo s namjerom da dobiju potomstvo. Kada im je anđeo otkrio da će roditi Djevicu od koje će doći spasenje svijeta, radije bi bili umrli nego se sjedinili u putenoj ljubavi; požuda u njima bila je ugašena. Uvjeravam te da je to kad su se sjedinili, bilo u božanskoj ljubavi i zbog anđelove poruke, a ne zbog putene požude, nego protiv njihove volje i iz ljubavi prema Bogu. Na taj način stvoreno je Moje tijelo iz njihova sjemena i kroz božansku ljubav. Potom, kad je Moje tijelo stvoreno i oblikovano, Bog je u nj ulio stvorenu dušu iz svojega božanstva i duša je odmah bila posvećena zajedno s tijelom, a anđeli su je čuvali i služili joj danju i noću. Kada je Moja duša bila posvećena i združena s tijelom, Moja je majka osjetila tako veliku radost da se to nije moglo opisati! Nakon toga, kada se vrijeme Mojega života ispunilo, Moj Sin prvo je uzdigao Moju dušu – jer ona je bila gospodarica tijela – na mjesto savršenije od drugih na nebesima, zdesna Njegovu Božanstvu. Kasnije je također uzdigao i Moje tijelo na takav način da tijelo niti jednog drugog stvorenja nije tako blizu Bogu kao Moje. Vidi kako je Moj Sin volio Moju dušu i Moje tijelo! Ipak, ima nekih ljudi zlobnog duha koji odriču da sam bila uzdignuta na Nebesa, dušom i tijelom, i onih koji jednostavno ne znaju bolje. Ali ovo je najsigurnija istina: Ja sam, tijelom i dušom, bila uzdignuta na Nebesa! Sada čuj kako je Moj Sin proslavio Moje ime! Moje je ime Marija, kako je rečeno u evanđeljima. Kad anđeli čuju to ime, oni se u svojim mislima raduju i zahvaljuju Bogu na velikom milosrđu koja je činio kroz Mene i sa Mnom, i jer vide Ljudskost Mojeg Sina proslavljenu u Njegovu Božanstvu. Oni u vatri Čistilišta raduju se u najvećoj radosti, poput bolesnog čovjeka prikovanog za krevet ako dobije riječ utjehe koja krijepi njegovu dušu: iznenada je prepun radosti! Kada dobri anđeli čuju Moje ime, odmah se primaknu pravednome, čiji su čuvari, i raduju zbog njegova napredovanja u dobrim djelima i krepostima. Svi su ljudi dobili i dobre anđele za svoju zaštitu i loše anđele kako bi ih iskušavali. Dobri anđeli nisu odvojeni od Boga; oni poslužuju dušu ne napuštajući Boga. Njegov pogled uvijek je na njima. Štoviše oni potpaljuju i potiču dušu da čini dobro. Svi demoni , međutim, drhte od straha na ime Marijino! Kada čuju ime 'Marija', odmah ispuštaju dušu iz kandži kojima su ju držali. Kao što ptica ili jastreb, sa svojim kandžama i kljunom zabodenim u lovinu, smjesta ispušta istu čim čuje neki zvuk, ali se brzo vraća kada vidi da se nakon toga ništa ne događa; tako rade i demoni – uplašeni kada čuju Moje ime – puste dušu. No vraćaju se i dolete natrag brzinom strijele ako nije došlo ni do kakva poboljšanja. Nitko nije tako hladan u svojoj ljubavi prema Bogu (osim ako je proklet) da neće osjetiti kako ga đavao oslobađa od njegovih uobičajenih grijeha ako samo zazove Moje ime s istinskom namjerom da se više nikad ne vraća svojim zlim djelima. Đavao se neće nikada vratiti osim ako taj nastavi svojom voljom činiti smrtne grijehe. No povremeno se đavlu ipak dopušta uznemiravati ga radi njegove veće nagrade. No đavao ga nikada neće posjedovati.“ Riječi Djevice Marije njezinoj kćeri, koje prikazuju korisnu pouku o tome kako bi ona trebala živjeti i koje opisuju mnoge divne stvari o Kristovoj patnji. 10. poglavlje „Ja sam Kraljica Neba, Majka Božja. Rekoh ti da nosiš broš na svojim prsima. Sada ću ti još potpunije pokazati kako sam od početka, kad prvi put čuh i shvatih kako Bog postoji, uvijek, i sa strahom, brinula o svojem spasenju i svojem pridržavanju Njegovih zapovijedi. Ali kad sam više naučila o Bogu – kako je On Moj Stvoritelj i sudac svih Mojih djela – voljela sam Ga još i više, uvijek smjerna i oprezna kako Ga ne bih uvrijedila riječju ili djelom. Kasnije, kad sam čula da je On dao Zakon i zapovijedi narodu i činio tako velika djela kroz njih, čvrsto sam odlučila u svojoj duši da nikada neću voljeti nikoga osim Njega i sve su svjetovne stvari postale za mene najgorče. No kada sam još kasnije čula da će sam Bog otkupiti svijet i biti rođen od Djevice, bila sam preplavljena tako snažnom ljubavlju prema Njemu da nisam mislila ni na što osim na Boga, niti sam željela išta osim Njega. Povukla sam se koliko sam mogla iz razgovora i nazočnosti roditelja i prijatelja te dala svu svoju imovinu siromašnima, ne zadržavši za sebe ništa osim oskudne hrane i odjeće. Ništa me nije ispunjavalo osim Boga! Stalno sam u svojem srcu željela doživjeti vrijeme Njegova rođenja, a možda i zavrijediti da postanem bezvrijedna sluškinja Majke Božje. Također, u svojem srcu obećah da ću zadržati svoje djevičanstvo, ako je to Njemu prihvatljivo, te da neću imati imetka na ovome svijetu. No ako Bog želi drugačije, Moja volja bijaše da se ostvari Njegova volja, a ne Moja; jer vjerovala sam da On može napraviti sve stvari i nisam željela ništa osim onoga što je bilo najkorisnije i najbolje za Mene. Zato svu svoju volju povjerih Njemu. Kada se približilo vrijeme da se djevice prikažu u hramu Gospodinovu, i Ja bijah među njima zbog pobožne pokornosti Mojih roditelja Zakonu. U sebi mišljah da Bogu ništa nije nemoguće, pa kako je On znao da ne želim ništa i ne žudim ni za čim osim za Njim, tako sam i Ja znala da bi On zaštitio Moje djevičanstvo ako to želi. Ako i ne, htjedoh da se ostvari Njegova volja. Nakon što sam čula sve zapovijedi u hramu, vratila sam se kući, izgarajući sada više nego ikad ljubavlju prema Bogu, a svakim danom plamtjeli su novi plamenovi i žudnje ljubavi. Zbog tog razloga povukla sam se još više od svih i bila sama danju i noću, jako se bojeći, više od svega, da Moja usta ne kažu ili Moje uši ne čuju ništa suprotno Božjoj volji, ili da Moje oči ne vide ništa zavodljivo ili štetno. Također sam se u tišini bojala i jako brinula da šutim o stvarima o kojima bih, umjesto toga, trebala govoriti. Dok sam se tako bojala u svojemu srcu, sama sa sobom i dajući sve svoje nade Bogu, na Mene siđe veliko nadahnuće o Božjoj silnoj moći, i sjetih se kako Mu služe anđeli i sve i sve stvoreno, i kako je Njegova slava neopisiva i bezgranična. Dok bijah tako očarana tom mišlju, vidjela sam tri predivne stvari: vidjela sam zvijezdu, ali ne onakvu kakva sja na nebu; vidjela sam svjetlost, ali ne onakvu kakva sja na ovom svijetu; osjetila sam miomiris, ali ne biljaka, niti ičega od ovog svijeta. To je bio najveći ushit i uistinu neopisivo, i toliko me ispunilo da sam klicala s radošću! Odmah potom začuh glas – ali ne glas iz ljudskih usta – i kad ga čuh, zadrhtah s velikim strahom da bi to moglo biti priviđenje ili varka zlog duha. No ubrzo zatim ispred mene pojavi se anđeo Božji; bio je poput najljepšeg od stvorenih ljudi, ali ne u tijelu kao što je tijelo stvorenog čovjeka, i reče mi: 'Zdravo, milosti puna, Gospodin je s Tobom!' Kad to začuh, upitah se što je time mislio i zašto je došao k Meni s takvim pozdravom, jer sam znala i vjerovala da nisam vrijedna nečega takvog – ili bilo kakve dobre stvari! No znah i da Bogu ništa nije nemoguće ako On tako želi. Onda mi se anđeo opet obrati: 'Dijete koje ćeš roditi, bit će sveto i zvat će se Sin Božji. Neka bude kako je volja Njegova.' No čak ni tada nisam se smatrala vrijednom, niti sam pitala anđela zašto i kada će se to dogoditi. Umjesto toga pitala sam ga kako je moguće da ja, bezvrijedna sluškinja, koja nije upoznala nijednog muškarca, mogu postati Majka Božja. Anđeo mi odgovori (kako upravo rekoh): 'Bogu ništa nije nemoguće, jer što god poželi učiniti biti će učinjeno.' Kad začuh te riječi anđela, osjetih najžarkiju želju postati Majkom Božjom i Moja duša progovori od ljubavi i žudnje, rekavši: 'Evo Me: Tvoja će se volja ostvariti u Meni!' S tim je riječima moj Sin začet u Mojoj utrobi, na neopisivu radost Moje duše i cijelog tijela! Dok sam ga imala u svojoj utrobi, nosila sam ga bez ikakve boli, bez težine i neugode. Postadoh ponizna u svim stvarima, znajući da je onaj kojeg nosim Svemogući! Kad Ga rodih, to također bijaše bez ikakve boli ili grijeha, baš kako je i začet, ali s takvim uzvišenjem i radošću duše i tijela da Moja stopala nisu osjećala tlo na kojem su stajala zbog te neopisive radosti! Kao što je ušao u moje tijelo na radost moje duše, tako ga je i napustio, sačuvavši moje djevičanstvo nedirnutim te moju dušu i cijelo tijelo u stanju neopisive radosti i slavljenja. Kada gledah na Njegovu ljepotu i razmišljah o njoj, radost bi mi orosila dušu i znah da nisam vrijedna takvog Sina. Ali kada bih se sjetila mjesta (kako sam naučila iz predviđanja proroka) na kojima će čavli probiti Njegove ruke i noge na raspeću, Moje bi se oči napunile suzama i srce gotovo slomilo od tuge. Kad Moj Sin vidje Moje uplakane oči, postade skoro smrtno žalostan. No, kad bijah razmišljala o Njegovoj božanskoj moći, opet se utješih znajući da je to ono što je On želio i da se sve treba zbiti na taj način, pa stopih svoju volju u Njegovu. Zato je Moja radost uvijek pomiješana s tugom. Kad dođe vrijeme za početak patnji Mojega Sina, Njegovi ga neprijatelji uhvatiše i udaraše po obrazu i vratu, pljuvaše na Njega i rugaše Mu se. Potom On bijaše odveden do stupa mučenja gdje je svojom voljom svukao odjeću i stavio svoje ruke oko stupa, a Njegovi neprijatelji nemilosrdno su ih svezali. Kada je stajao svezan za stup, nije imao ništa na sebi, već je stajao gol, trpeći sramotu svoje golotinje. Potom svi prijatelji Mojega Sina pobjegoše od Njega, a Njegovi neprijatelji dođoše zajedno sa svih strana i stajaše ondje, bičujući Njegovo tijelo, koje je bilo čisto od svake ljage i grijeha. Stajah u blizini i nakon prvog udarca biča padoh kao da sam mrtva. Kada se osvijestih, vidjeh da je Njegovo tijelo izbičevano tako teško da su Mu rebra bila vidljiva! Što je bilo još strašnije – kada bi bič bio povlačen, Njegovo je meso bilo njime rasijecano i trgano, baš kao što je zemlja rasijecana plugom! Dok je Moj Sin stajao tamo, sav krvav i tako izranjavan da na njemu nije bilo dijela koji nije bio ozlijeđen ni mjesta koje nije bičevano, tad netko od nazočnih, potaknut duhom, upita: ' Zar ćete Ga ubiti prije nego što Mu se uopće sudi?' I taj odmah presiječe Njegove spone. Potom Moj Sin ponovno obuče svoju odjeću, a Ja vidjeh kako je mjesto gdje je stajao, bilo natopljeno krvlju! Gledajući stope svoga Sina, mogah vidjeti kuda je hodao jer je i zemlja za Njim bila krvava. Oni čak i ne sačekaše da se obuče, već Ga guraše i vukoše kako bi se požurio. Dok ga vođahu poput razbojnika, On je brisao krv sa svojih očiju. Nakon što Ga osudiše na smrt, staviše na Njega križ kako bi Ga nosio do mjesta patnje. Nakon što ga je nosio jedno vrijeme, pridruži Mu se neki čovjek i nosaše križ umjesto Njega. Kako je moj Sin išao prema mjestu patnje, neki ljudi udarali su Ga u vrat, a drugi u lice. Bio je tako brutalno i nasilno udaran da sam, iako nisam vidjela ljude što Ga udaraše, jasno čula zvuk udaraca. Kad stigoh na mjesto patnje s Njim, vidjeh kako su svi instrumenti Njegove smrti ondje ležali spremno. Moj sin, stigavši tamo, sam skine svoju odjeću. Krvnici i razapinjači rekoše jedni drugima: 'Ovo je naša odjeća! On je neće dobiti natrag jer je osuđen na smrt!'. Kako moj Sin stajaše ondje gol, kakav je i rođen, neki čovjek dotrči i dade mu krpu kojom On s olakšanjem prekrije svoje intimne dijelove. Onda Ga okrutni razapinjači zgrabe i istegnu na križu. Prvo privezaše Njegovu desnu ruku na drvenu gredu (koja je imala pripremljene rupe za čavle), probivši mu šaku na mjestu gdje je kost najtvrđa i najčvršća. Nakon toga istegoše konopcem Njegovu dugu ruku i privezaše je, na sličan način, za gredu. Zatim Mu razapeše desno stopalo – s lijevim stopalom preko njega – dvama čavlima – tako da su Mu sve tetive i žile bile toliko istegnute da su popucale. Nakon što to učiniše, staviše trnovu krunu na Njegovu glavu. Ona se toliko duboko usjekla u glavu Mojega Sina, glavu dostojnu poštovanja, da su Mu se oči napunile krvlju kako je tekla, uši su njome bile zatvorene i brada posve natopljena. Kako je tamo stajao, sav krvav i izboden, osjećao je žaljenje prema Meni jer sam stajala blizu i plakala. Pogledavši svojim očima napunjenim krvlju prema Mojem nećaku Ivanu, preporuči mu da me zbrine. U tom trenutku začuh neke ljude kako govore da je Moj Sin bio razbojnik! Drugi govoraše da je lažac, a neki da nitko nije više zaslužio smrt od Mojega Sina! Kad začuh sve ovo, opet se vrati Moja tuga. I, kao što prije rekoh, kad je prvi čavao bi zabijen u Njega, zvuk prvog udarca toliko Me preplavio da padoh kao da sam mrtva, pred očima Mi se smračilo, ruke su Mi se tresle, a noge zateturale. U svojoj gorkoj boli i velikoj tuzi, nisam bila u stanju podići pogled sve dok nije bio potpuno pribijen za križ. No kad ustadoh, vidjeh svoga Sina kako je nemilosrdno obješen na križ, a Ja, Njegova najžalosnija Majka, bijah toliko ožalošćena i slomljena srca da jedva mogah stajati zbog svoje velike i gorke tuge. Kad vidje Moj Sin Mene i svoje prijatelje u neutješnim suzama, poviče glasnim i žalosnim glasom, rekavši: 'Oče, zašto si me napustio?' To bijaše kao da je htio reći: 'Nema nikoga tko me žali osim Tebe, Oče.' Dotad Njegove oči izgledahu napola mrtve. Njegovi obrazi bijahu upali, Njegovo lice žalosno, usta otvorena, a jezik krvav. Trbuh Mu bijaše upao zbog sve tekućine koju je izgubio. Bijaše kao da nema utrobe. Cijelo Njegovo tijelo bijaše blijedo i slabo zbog gubitka krvi. Njegove šake i stopala bijahu jako prenapregnuti, jer bijahu istegnuti kako bi se prilagodili obliku križa. Njegova brada i kosa bijahu potpuno natopljene krvlju. Kad Moj Sin stajaše ondje tako pretučen i blijedo modar, još je samo Njegovo srce bilo živo, jer bijaše najbolje i najsnažnije naravi. On je od Mojega tijela uzeo najčišće i dobro napravljeno tijelo. Njegova koža bijaše tako tanka i nježna da bi krv odmah potekla kad bi bila čak i blago udarena. Njegova krv bijaše tako svježa da se mogla vidjeti unutar čiste kože. I zato što bijaše najbolje građe, život se borio sa smrću u Njegovu pribijenom tijelu. Katkad bi bol iz Njegovih probodenih udova i tetiva došla do Njegova srca, koje je još uvijek bilo snažno i neozlijeđeno, i protresla Ga najneizdržljivijom boli i patnjom. Katkad bi bol sišla iz Njegova srca u Njegove ranjene udove i, čineći to, odgodila Njegovu gorku smrt. Okružen tim bolima, Moj Sin gledaše svoje prijatelje koji plakahu, i koji bi, uz Njegovu pomoć, radije sami trpjeli Njegove boli ili vječno gorjeli u paklu nego gledali Njega tako mučenog. Njegova žalost zbog njihove žalosti bijaše veća od sve gorčine i tuge koju je trpio u svojem tijelu i srcu, jer ih je tako nježno volio. Onda, od prevelike patnje i muke, poviče iz svoga Čovještva svome Ocu: 'Oče, u Tvoje ruke predajem duh svoj.' Kad sam Ja, Njegova najžalosnija Majka, čula Njegov glas, cijelo se Moje tijelo treslo s gorkom boli u Mojemu srcu. Kad god bih kasnije pomislila na taj krik, još je uvijek bio prisutan u Mojim ušima. Kad se Njegova smrt približila, Njegovo se srce raspuklo od nasilnosti te boli. Cijelo se Njegovo tijelo potreslo, glava mu se malo podigla i opet pala. Njegova su usta bila otvorena i jezik posve krvav. Njegove ruke bijahu se malo povukle od mjesta gdje bijahu rupe od čavala i noge su Mu morale nositi više težine tijela. Prsti i ruke bijahu Mu istegnuti, a leđa čvrsto pritisnuta na križ. Tada mi neki ljudi rekoše: 'Tvoj Sin je mrtav, Marijo!' No drugi rekoše: 'On je mrtav, ali će ponovno ustati.' Kad svi odoše, dođe neki čovjek i zabije svoje koplje u Njegov bok takvom silom da je skoro izašlo na drugu stranu! Budući da koplje bijaše izvučeno, njegov je vrh bio crven od krvi. Tada Mi je izgledalo, kada vidjeh kako je srce Mojega ljubljenog Sina probodeno, da je i Moje srce bilo probodeno! Potom Ga spustiše s križa i uzeh Njegovo tijelo u svoje krilo. Izgledao je poput gubavca, bijaše potpuno prekriven ozljedama i krvlju. Oči Mu bijahu beživotne i pune krvi, usta hladna poput leda, Njegova brada poput žica, lice paralizirano, a ruke toliko ukočene da ih se nije moglo saviti na Njegova prsa, već samo preko Njegova trbuha, blizu pupka. Držala sam Ga na svojim koljenima onakvog kakav je bio na križu: ukočenih svih udova. Nakon toga, polegoše Ga u čisto laneno platno i osuših Njegove udove svojom lanenom tkaninom te zatvorih Njegove oči i usta što bijahu otvorena kad je umro. Potom Ga položiše u grob. Rado bih bila živa položena u grob sa svojim Sinom da je to bila Njegova volja! Kada to bijaše dovršeno, dođe dobri Ivan i odvede Me kući. Eto, kćeri moja, što je Moj Sin pretrpio za tebe, i ljubi Ga cijelim svojim srcem!“ Objašnjenje iz 1. knjige – 15. poglavlje: „Potom trnovu krunu, koju bijahu skinuli s Njegove glave kad je bio razapinjan, vratiše natrag kako bi opet bila na Njegovoj svetoj glavi. Bola je Njegovu divnu glavu takvom silom da su Mu oči bile pune krvi koja je tekla i uši zatvorene.“ Riječi našega Gospodina Isusa Krista Njegovoj nevjesti o tome kako se On dragovoljno izručio da bi ga Njegovi neprijatelji razapeli i o načinu kako u svim dijelovima tijela biti suzdržan od nedopuštenih pokreta nakon Njegova najslađeg primjera patnje. 11. poglavlje „Sin Božji reče svojoj nevjesti: 'Ja sam Stvoritelj nebesa i zemlje i svih stvari što su u njima, i to je Moje istinsko tijelo koje se posvećuje na oltaru. Voli Me svim svojim srcem, jer Ja sam tebe volio i svojom voljom izručio sebe svojim neprijateljima, dok su Moji prijatelji i Moja Majka ostali u najgorčoj žalosti i plaču. Kad ondje vidjeh spremno koplje, čavle, bičeve i druge instrumente mučenja, nastavih s patnjom, nimalo manje radostan. I kad je Moja glava krvarila po svim stranama od trnove krune, i krv se slijevala na sve strane, tada, čak i da su se Moji neprijatelji dočepali Moga srca, Ja bih i dalje radije dopustio da ga rane i rastrgaju na više komada nego da te izgubim. Zbog tog razloga, ti si krajnje nezahvalna ako Me ne voliš zbog tako velike ljubavi. Jer ako je Moja glava bila probodena i priklonjena na križ radi tebe, tvoja bi glava trebala biti spuštena u poniznosti. Kako su Moje oči bile oblivene krvlju i suzama, tvoje se oči moraju suzdržavati od ugodnih prizora. Kako su Moje uši bile ispunjene krvlju i morale čuti bogohulne i prezirne riječi, tvoje se uši moraju maknuti od lakomislenog i nerazboritog govora. Kako je Mojim ustima dano najgorče piće i bilo mi uskraćeno dobro, ti bi trebala zatvoriti svoja usta od svakog zla i otvoriti za svako dobro. Kako su Moje ruke bile raširene i probijene čavlima, tvoja djela, koja se simboliziraju rukama, trebaju biti raširene prema siromašnima i prema Mojim zapovijedima. Tvoja stopala, drugim riječima, žudnja kojim želiš ići k Meni, treba biti razapeta i suzdržana od svih zlih požuda. I kako sam Ja patio u svim svojim udovima, tako svi tvoji udovi mogu li biti spremni za služenje Meni. Jer Ja zahtijevam više služenja od tebe nego od drugih ljudi, jer sam tebi dao više milosti.“ O tome kako anđeo moli za Božju nevjestu i kako Krist pita anđela što to on moli za nevjestu te što je dobro za nju. 12. poglavlje Dobri anđeo koji je bio čuvar nevjeste, pojavi se moleći Krista za nju. Naš Gospodin odgovori anđelu i reče: 'Onaj tko želi moliti za drugoga, trebao bi moliti za njegovo zdravlje i spasenje. To je poput vatre koja se nikada ne gasi, stalno goreći Mojom ljubavlju. Ti vidiš i znaš sve stvari kad vidiš Mene. Ne želiš ništa osim onog što Ja želim. Stoga Mi reci što je dobro za ovu Moju novu nevjestu?' Anđeo odgovori: 'Gospodine, Ti znaš sve stvari.' Gospodin mu reče: 'Uistinu, sve što je bilo ili će biti, vječno je u Meni. Znam i razumijem sve stvari na nebesima i na zemlji te u Meni nema mijene. Ali da bi nevjesta mogla razumjeti Moju volju, sada mi reci, dok ona sluša, što je dobro za nju.' Anđeo reče: 'Ona ima ponosno i bahato srce i stoga je potrebna palica kako bi postala krotka.' Tada naš Gospodin kaže: 'Što onda tražiš za nju, Moj prijatelju?' Anđeo reče: 'Moj Gospodine, molim te da palicu koristiš s milošću.' Naš Gospodin reče: 'Radi tebe, tako ću učiniti s njom, jer nikad ne ostvarujem pravdu bez milosti. Stoga bi me Moja nevjesta trebala voljeti svim svojim srcem i svojom dobrom voljom.' O tome kako Božji neprijatelj ima tri đavla u sebi te o užasnoj presudi koju je njemu odredio Krist. 13. poglavlje „Moj neprijatelj ima tri đavla u sebi. Prvi sjedi na njegovu spolnom organu, drugi na njegovu srcu, a treći u njegovim ustima. Prvi je poput zapovjednika broda koji dopušta da voda prodire kroz kobilicu; voda postupno raste i tada ispunjava cijeli brod. Kad voda preplavi brod, potapa ga. Brod je njegovo tijelo koje je uznemiravano đavlovim iskušenjima i svojim vlastitim požudama, poput jakih valova. Prvo zla požuda ulazi u njegovo tijelo kroz kobilicu, odnosno kroz zle žudnje s kojima je uzeo zadovoljstvo u lošim mislima. I kako se on nije odupro kroz kajanje i pokoru te nije popravio trup svojega broda čavlima suzdržljivosti, voda požude svakodnevno je rasla dok je on davao svoj pristanak zlu. Onda se unutrašnjost broda ispunila zlim žudnjama, voda je preplavila i potopila brod požudama pa nije stigao do luke spasenja. Drugi đavao sjedi na njegovu srcu i poput crva je koji leži u jabuci. Crv prvo jede jezgru jabuke, ostavljajući ondje svoju nečist, te puže unutar jabuke dok ne postane potpuno neupotrebljiva. Evo što taj đavao čini: prvo, on uništava čovjekovu volju i dobre žudnje, koje su poput jezgre gdje počivaju jakosti duše i sva dobrota, a kada se srce isprazni od tih dobara, đavao ostavlja umjesto njih svjetovne misli i žudnje koje on više voli. Sada đavao vodi njegovo tijelo prema onome što njemu odgovara i, zbog tog razloga, njegova snaga i razumijevanje oslabljeni su te on počinje mrziti život. Taj je čovjek sada svakako poput jabuke bez jezgre, odnosno čovjeka bez srca, jer on ulazi u moju Crkvu bez srca, budući da nema Božje ljubavi. Treći je đavao poput strijelca koji gleda kroz prozore i gađa neoprezne. Kako ne bi đavao bio u onome tko nikada ne govori bez spominjanja đavla? Onog tko je više voljen, češće se spominje. Njegove gorke riječi kojima ranjava druge, poput strijela su kojima gađa kroz onoliko mnogo prozora koliko puta spominje đavla, a nevini se ljudi vrijeđaju na njegove riječi. Stoga se Ja, koji sam Istina, zaklinjem svojom istinom da ću ga osuditi kao kakvu bludnicu na sumpornu vatru, kao prijetvornog izdajnika na sakaćenje svih njegovih udova i kao onoga koji se ruga Gospodinu na vječnu sramotu! Ipak, dok god su njegova duša i tijelo sjedinjeni, Moja je milost pripravna za njega. Ono što tražim od njega je da češće posjećuje službe Božje i da se češće moli, da se ne boji nikakve poniznosti i da ne žudi za nikakvim počastima te da njegova usta više nikad ne spominju zle ili loše riječi.“ OBJAŠNJENJE Taj je čovjek bio opat cistercitskog reda. On je sahranio izopćenu osobu. Kad je pročitao posljednju pogrebnu molitvu nad tom osobom, sveta Brigita u zanosu duha čula je sljedeće riječi: „Ovaj čovjek je učinio što nije trebao učiniti i sahranio izopćenog muškarca. No sada ti trebaš znati i budi sigurna da je on taj koji će prvi biti pokopan nakon pokojnog. Jer on je zgriješio protiv Oca, koji nam bijaše rekao da nikad ne pokazujemo poštovanje ljudima mimo pravde i da ne ukazujemo nepravedno čast bogatima. Ali on je ukazao čast nedostojnome radi male prolazne stvari i položio ga uz dostojnog, što nije smio učiniti. Također je zgriješio protiv Duha Svetog, koji je zajednica i međusobna povezanost pravednih, kad je pokopao nepravednog čovjeka s dobrim i pravednim. On je također zgriješio i protiv Mene, Sina, jer Ja rekoh: 'Onaj koji Mene odbacuje, bit će odbačen.' No ovaj je čovjek častio i veličao onoga kojega su Moja crkva i vikar odbacili.“ Kad opat začu te riječi, udari ga grižnja savjesti, pokaja se za svoje grijehe i umre četvrtog dana. Riječi Kristove Njegovoj nevjesti o načinu i dubokom štovanju koje bi trebala održavati u molitvi, te o trima vrstama ljudi koji služe Bogu na ovom svijetu. 14. poglavlje „Ja sam tvoj Bog koji bijaše razapet na križu; istinski Bog i istinski čovjek u jednoj osobi, koji je svakog dana nazočan u rukama svećenika. Kad god moliš Meni bilo koju molitvu, uvijek završi molitvu s namjerom da Moja volja bude izvršena, a ne tvoja. Jer kad moliš za nešto što je već osuđeno, Ja te ne čujem. Katkad moliš i za neke stvari koje su protiv tvoje vlastite dobrobiti, i to je zašto je neophodno da povjeriš svoju volju Meni, jer Ja znam sve stvari i ne dajem ti ništa osim onog što je blagotvorno. Mnogi mole bez prave namjere i zato ne zaslužuju da ih se čuje. Tri su vrste ljudi koje Mi služe na ovom svijetu: prva su vrsta oni koji vjeruju da sam Ja Bog, Stvoritelj i darovatelj svih stvari te moćni vladar nad svime. Oni Mi služe s namjerom dobivanja časti i svjetovnih stvari, ali stvari na nebesima smatraju bezvrijednima tako da bi oni rado mogli i bez njih, ako bi umjesto njih mogli dobiti prolazne i svjetovne stvari. Sukladno njihovim žudnjama, svjetovno zadovoljstvo za njih je sve pa tako gube vječne stvari, no Ja ih nagrađujem svjetovnim dobrima za sve dobre stvari koje su napravili radi Mene, sve do zadnjeg novčića i posljednjeg trenutka. Druga su vrsta oni koji vjeruju da sam Ja svemogući Bog i strogi sudac te koji Mi služe zbog straha od kazne, a ne iz ljubavi prema vječnoj slavi. Da se ne boje patnje, oni Mi ne bi služili. Treći su oni koji vjeruju da sam Stvoritelj svih stvari i istinski Bog te vjeruju da sam pravedan i milostiv. Oni Mi ne služe zbog ikakvog straha od kazne već zbog božanske ljubavi i milosrđa. Oni bi prije izabrali i izdržali svaku kaznu, ako bi je mogli izdržati, nego da i samo jednom izazovu Moj gnjev. Oni zaista zavrjeđuju da se njihove molitve čuju, jer njihova je volja u skladu sa Mojom voljom. Ali oni koji pripadaju prvoj vrsti nikad neće pobjeći od mjesta kažnjavanja i muke, niti će vidjeti Moje lice. Oni koji pripadaju drugoj vrsti neće biti toliko kažnjeni i mučeni, ali i dalje neće moći vidjeti Moje lice osim ako ne isprave svoj strah kroz kajanje i popravljanje.“ Riječi Kristove Njegovoj nevjesti u kojima opisuje sebe kao velikog kralja, o dvjema riznicama koje predstavljaju Božju ljubav i ljubav svijeta te pouka kako nastaviti i popraviti se u ovom životu. 15. poglavlje „Ja sam poput velikog i moćnog kralja. Kralju pripadaju četiri stvari: prvo, on mora biti bogat; drugo, velikodušan; treće, mudar te četvrto, milosrdan. Ja sam uistinu Kralj anđela i cijelog čovječanstva. Ja također imam te četiri osobine koje sam spomenuo: prvo, Ja sam najbogatiji od svih, jer svakome dajem po njegovim potrebama, ali nakon tog darivanja ne posjedujem ništa manje nego što sam imao prije. Drugo, Ja sam najvelikodušniji jer sam spreman dati svakome tko moli s ljubavlju za Moju milost. Treće, Ja sam najmudriji od svih, jer Ja znam što je najbolje za sve i za svakoga. I četvrto, ja sam milostiv, jer sam spremniji davati više nego što je itko spreman tražiti. Ja imam, takoreći, dvije riznice. U prvoj riznici spremljene su teške stvari poput olova, a kuća u kojoj su spremljene okružena je oštrim, bolnim šiljcima. No onome tko isprva počne pokretati i premještati te teške stvari i tada nauči nositi ih, te se stvari čine laganima poput pera. I tako stvari koje su prije izgledale teške, postaju vrlo lake, a stvari za koje se prije mislilo da su gorke i oštre, postaju slatke. U drugu riznicu spremaju se stvari koje izgledaju poput sjajnog zlata s dragim kamenjem i izvrsna pića. Ali zlato je zapravo nečist, a pića su otrov. Postoje dva puta u te riznice iako je prije postojao samo jedan put. Na raskrižju, odnosno, na početku tih dvaju putova, stajaše jedan čovjek i vikaše trojici muškaraca koji iđahu različitim putovima, i reče im: 'Poslušajte, poslušajte moje riječi! No ako ne želite slušati svojim ušima, onda barem pogledajte svojim očima i vidite da je to što govorim istina. No ako ne želite ni čuti ni vidjeti, onda barem koristite svoje ruke i dodir kako biste potvrdili da su moje riječi istinite, a ne lažne.' Onda prvi od njih kaza: 'Poslušajmo i pogledajmo jesu li njegove riječi istinite.' Drugi čovjek reče: 'Sve što kaže je lažno.' Treći čovjek reče: 'Znam da je sve što kaže istinito, ali nije me briga što on govori.' Što mogu biti one dvije riznice ako ne Moja ljubav i ljubav svijeta? Dva su puta u ove dvije riznice: uskraćivanje i potpuno odricanje od vlastite volje vodit će u Moju ljubav, dok će tjelesna požuda i čovjekova vlastita volja voditi u ljubav svijeta. Nekim ljudima Moja se ljubav čini teškom poput olova, jer kad bi trebali postiti ili bdjeti služeći mi ili zadržati svoje tijelo od grešnih žudnji, osjećaju se kao da nose teško olovo. I ako trebaju čuti riječi ili uvrede, misle da je teško i pretjerano, ili ako moraju provesti vrijeme u čistoći ili molitvi, to im je kao da sjede između oštrica ili rogova te svakog trenutka brinu. Onaj tko želi ostati u Mojoj ljubavi, prvo treba početi podizati teret i okretati ga, odnosno, treba nastojati činiti dobro kroz svoju dobru volju i stalno nastojanje. Onda on treba postupno podizati teret, odnosno činiti dobro koje može činiti, razmišljajući u sebi: 'Ovo mogu dobro učiniti ako mi Bog dade svoju pomoć i milost.' Tada može ustrajati u poslu koji je započeo i s velikom radošću nositi teret koji mu je prije izgledao težak pa će mu se tako svaka teškoća u postu i bdijenju uoči blagdana, ili bilo koja druga teškoća, činiti lakom poput pera. Moji se prijatelji odmaraju na takvom mjestu koje opakima i lijenima izgleda kao da je okruženo oštricama i rogovima, ali za Moje prijatelje to je mjesto najvećeg mira i meko poput ruža. Ispravan put u tu riznicu jest odricati se i prezirati svoju vlastitu volju, što se događa kad čovjek razmatra Moju patnju i Moju ljubav te mu nije stalo do njegove vlastite volje ili požude, već joj se odupire svom svojom snagom i moći i stalno stremi stvarima koje su više i bolje. I premda je ovaj put u određenoj mjeri težak na početku, kroz ustrajnost donosi toliko zadovoljstva da stvari koje su prije izgledale neizdržive postaju vrlo lake, tako da čovjek s pravom može sebi reći: 'Jaram i rad Božji dobar je i sladak.' Druga je riznica svijet. U njoj ima zlata, dragog kamenja i pića koja izgledaju slasno i ugodnog su mirisa, ali su gorka poput otrova kad ih se kuša. Svatko i svi koji nose i posjeduju zlato moraju – kad im tijelo oslabi i udovi izgube svoju jačinu, kad se srž njihovih kostiju potroši i tijelo padne mrtvo na zemlju – ostaviti iza sebe zlato i drago kamenje, jer od njega nema više koristi nego od nečisti. I pića svijeta, odnosno njegova zadovoljstva izgledaju slasno, no kad su jednom u želucu, učine srce teškim i mozak slabim te unište tijelo, i onda se čovjek osuši i uvene poput biljke, a kada se približi tjeskoba smrti, sva ta zadovoljstva postanu gorka poput otrova. Put koji vodi u tu riznicu jesu samovolja i požuda, kad god se čovjek ne trudi oduprijeti svojim zlim žudnjama i kad ne razmatra o onome što sam Ja zapovjedio ili učinio, već smjesta napravi što god mu dođe na pamet, bez obzira na to je li dopušteno ili ne. Tri čovjeka hodahu tim putem, a time mislim na sve zle i nepravedne ljude koji vole svijet i na svu njihovu samovolju. Vikah prema toj trojici stojeći na raskrižju ili na počecima tih putova, jer kad Ja bijah došao na svijet u ljudskom tijelu, pokazah čovječanstvu dva puta,takoreći, naime, onaj koji treba slijediti i onaj koji treba izbjeći, odnosno onaj koji vodi u život i onaj koji vodi u smrt. Jer prije no što bijah došao u tijelu, postojao je samo jedan put i njime su svi ljudi – dobri i loši – lutali prema paklu. Ja sam onaj koji vikaše, a moj povik bješe: 'Ljudi, čujte Moje riječi koje vode u život, jer one su istinite! Koristite svoj razum da biste razumjeli kako je ono što govorim istina. Ako ne želite čuti Moje riječi ili ih ne možete slušati, onda ih barem vidite, to jest, sa vjerom i razumom vidite da su Moje riječi istinite. Jer kao što nešto vidljivo može biti razabrano tjelesnim očima, tako i nevidljive stvari mogu biti razabrane i vjerovane očima vjere. Postoje mnogi jednostavni ljudi u Crkvi i svijetu kršćanstva koji čine malobrojna dobra djela, ali su ipak spašeni kroz svoju vjeru, u kojoj vjeruju da sam ja Stvoritelj svih stvari i Otkupitelj duša. Nema nikoga tko ne može razumjeti i vjerovati da sam Ja Bog ako razmotri kako zemlja donosi plodove i kako nebo daje kišu, kako drveće cvjeta, kako sve i svaka životinja postoji u svojoj vlastitoj vrsti, kako zvijezde služe čovjeku i kako nevolje i žalosti dolaze i često se događaju protiv čovjekove volje. Iz svih tih stvari čovjek može shvatiti kako je smrtan i kako postoji Bog koji uređuje sve stvari i upravlja njima. Jer da Bog ne postoji, sve bi bilo neorganizirano. Dakle, sve su stvari od Boga i sve je razumno uređeno za upotrebu i znanje čovječanstva. I nema niti najmanje stvari koja je stvorena ili postoji na svijetu bez razumljivog razloga. Stoga, ako čovjek ne može razumjeti ili shvatiti Moje kreposti i moći takve kakve jesu zbog svojih slabosti, on ih ipak može vidjeti svojom vjerom i vjerovati. No ako vi, ljudi na svijetu, ne želite koristiti svoj razum kako biste razmatrali Moju moć, još uvijek možete koristiti svoje ruke kako biste dodirnuli i osjetili djela koja smo Ja i Moji sveci napravili. Ona su, naime, tako očigledna da nitko ne može sumnjati u to da su ta djela Božja. Tko je uskrsnuo mrtve i dao vid slijepima ako ne Bog? Tko je istjerao zle đavle iz ljudi ako ne Bog? Što sam Ja poučavao osim stvari koje su korisne za blagostanje duše i tijela te lake za podnošenje? Ali ono što je rekao prvi čovjek znači da neki ljudi govore: 'Poslušajmo i iskušajmo jesu li Njegove riječi istinite.' Oni budu neko vrijeme u Mojoj službi, ali ne radi ljubavi ili milosrđa, već kao eksperiment i kao oponašanje drugih; oni se ne odriču svoje volje, već koriste svoju uz Moju. Oni su u opasnom položaju jer žele služiti dvojici gospodara iako nijednom ne mogu služiti dobro. Kada oni budu pozvani, nagradit će ih onaj gospodar kojeg su najviše voljeli. Ono što je drugi čovjek rekao znači da neki ljudi govore: 'Sve su njegove riječi lažne i Pismo je lažno.' Ja sam Bog i Stvoritelj svih stvari i bez Mene ništa nije stvoreno. Ja sam postavio Novi i Stari zakon: oni su izašli iz Mojih usta i u njima nema neistinitosti jer Ja sam Istina. Stoga, oni koji kažu da sam govorio lažno i da je Sveto pismo lažno, nikad neće vidjeti Moje lice; jer im njihova savjest govori da sam Ja istinski Bog, budući da se sve stvari događaju po Mojoj volji i naredbama. Nebo im daje svjetlost, oni sebi sami ne mogu dati nikakvu svjetlost. Zemlja rodi plodovima, zrak čini zemlju plodnom, sve životinje imaju vlastite odredbe, đavli Me se boje i priznaju da sam Ja Bog, a pravedni ljudi trpe nevjerojatne patnje zbog svoje ljubavi prema Meni. Oni vide sve te stvari, a ipak još uvijek ne vide Mene. Oni bi također mogli vidjeti Mene i razumjeti moju pravdu kad bi razmotrili i promislili o tome kako je zemlja progutala bezbožnike i kako je vatra proždrla nepravedne. Također bi Me mogli vidjeti u Mojoj milosti kada je voda potekla iz stijene za pravedne ili kada su se morske vode razdvojile za njih, kada je vatra izbjegla ozlijediti ih ili kada im je nebo poput zemlje davalo hranu. Zato što vide sve ove stvari i još uvijek kažu da sam Ja lažac, oni nikada neće vidjeti Moje lice. Ono što je rekao treći čovjek znači da neki ljudi kažu: 'Mi u potpunosti znamo da je On istinski Bog, ali mi za to ne marimo.' Ti će ljudi patiti i biti mučeni vječno, jer oni preziru Mene, koji sam njihov Bog i Gospodin. Zar nije veliko neobaziranje od njih kad koriste Moje dobre darove pa ipak odbijaju služiti Mi? Jer da su oni zaradili te stvari svojom vlastitom marljivošću, a ne ih u cjelini i potpuno dobili od Mene, njihov prezir bio bi malen. No dat ću svoju milost onima koji počnu okretati Moj teret, što znači onima koji dragovoljno i sa strastvenom žudnjom pokušavaju učiniti mala dobra koja mogu. Ja ću raditi s ljudima koji će podizati Moje terete, to jest s onima koji će napredovati u dobrim djelima dan za danom iz ljubavi prema Meni, i Ja ću biti njihova snaga i prosvijetliti ih tako da će željeti činiti više dobra. No oni koji sjede na mjestu koje se čini kao da ih peče i bode, ali je zapravo najmirnije, oni strpljivo rade dan i noć ne umarajući se, sve više raspirujući vatru u Moju čast i misleći da je to što čine za Mene vrlo maleno. Oni su Moji najdraži prijatelji i ima ih vrlo malo, jer su drugima mnogo slađa pića koja su našli u drugoj riznici.“ O tome kako je nevjesta vidjela sveca koji je razgovarao s Bogom o ženi koju đavao bijaše strašno mučio i koja je od njega bila oslobođena kroz molitve slavne Djevice Marije. 16. poglavlje Nevjesta vidje sveca koji govoraše Bogu, rekavši: „Zašto je duša ove žene tako mučena od đavla kad si ju otkupio svojom krvlju?“ Đavao odmah odgovori i reče: „Zato što je moja s pravom.“ Onda naš Gospodin reče: „Po kojem je pravu ona tvoja?“ Đavao odgovori: „Postoje dva puta; jedan vodi u Kraljevstvo nebesa i drugi u pakao. Kad ona vidje ta dva puta, njezina savjest i razum rekoše joj da bi trebala odabrati moj put. I kako je imala slobodnu volju da odabere put koji je željela, njoj je izgledalo korisnije okrenuti svoju volju prema činjenju grijeha pa je tako počela ići mojim putem. Nakon toga, prevario sam je trima grijesima: poimence, proždrljivošću, ljubavi prema novcu i putenošću. Zato sada obitavam u njezinu trbuhu i njezinoj naravi te ju držim s pet ruku. Prvom rukom držim njezine oči, tako da neće vidjeti duhovne stvari. Drugom rukom držim njezine ruke, tako da neće činiti dobra djela. Trećom rukom držim njezina stopala, tako da neće hodati prema onome što je dobro. Četvrtom rukom držim njezin razum i razumijevanje, tako da se neće stidjeti griješiti. I petom rukom držim njezino srce, tako da se neće vratiti na pravi put kroz kajanje i pokoru. Onda Blažena Djevica Marija reče svojemu dragom Sinu: "Moj voljeni Sine, natjeraj ga da kaže istinu o stvarima koje ga želim pitati." Sin reče: "Ti si Moja Majka, Ti si Kraljica Nebesa i Majka milosti, Ti si utjeha duša u čistilištu onima i radost onih koji grade svoj put u svijetu; Ti si gospodarica anđela i Najsvetija pred Bogom, i Ti ujedno imaš vlast nad đavlom. Stoga zapovjedi đavlu što želiš i on će Ti odgovoriti." Potom Sveta Djevica Marija upita đavla, rekavši: "Reci mi, đavle, koju je namjeru imala ova žena prije nego što je ušla u crkvu?" Đavao joj odgovori: "Imala je namjeru suzdržati se od grijeha." Tada Djevica Marija reče đavlu: „Budući da ju je volja koju je prije imala odvela u pakao, reci mi sada kamo je vodi volja koju trenutačno ima – imenom, njezina volja da se suzdrži od grijeha?“ Đavao protiv volje odgovori: „Ta volja o suzdržavanju od grijeha vodi je prema Nebu.“ Onda Djevica Marija reče: „ Zato što si prihvatio da je tvoje opravdano pravo voditi je daleko s puta Svete crkve zbog njezine prijašnje volje da griješi, onda je sada pravo i opravdano da će ju njezina sadašnja volja voditi natrag u Crkvu i milosrđe Božje. Ali ću te sada, đavle, upitati još jedno pitanje. Reci mi, koju namjeru ona ima u svojem sadašnjem stanju savjesti?“ Đavao odgovori: „Ona u svojem umu ima grižnju savjesti zbog stvari koje je napravila, i veliku žalost, i odlučuje da nikad više neće počiniti takve grijehe, već se želi popraviti najviše što može.“ Potom Djevica Marija upita đavla: „Reci mi, mogu li ta tri grijeha, poimence putenost, proždrljivost i pohlepa, postojati u isto vrijeme kad i tri dobra djela grižnje savjesti, tuge i odluke osobe da se popravi?“ Đavao odgovori: „Ne.“ Sveta Djevica Marija zatim reče: „Stoga, reci mi, koja bi od njih trebala uteći i iščeznuti iz njezina srca, tri vrline ili tri poroka i grijeha; jer ti kažeš da oni ne mogu zauzimati isto srce ili mjesto zajedno.“ Đavao kaže: „Kažem da grijesi moraju otići.“ Onda Djevica Marija odgovori: „Stoga je put prema paklu za nju zatvoren i put prema Kraljevstvu nebeskom otvoren.“ Sada Sveta Djevica Marija dalje upita đavla: „Reci mi, ako je kradljivac čekao izvan nevjestine kuće i želio ju opljačkati i ugrabiti, što bi ženik trebao učiniti?“ Đavao odgovori: „Ako je ženik dobra i plemenita duha, on bi je trebao braniti i ugroziti svoj život radi njezina života.“ Onda Djevica Marija reče: „Ti si opaki razbojnik, a duša je nevjesta Mojega Sina, jer ju je On otkupio svojom vlastitom krvlju. Ti si je napao i uhvatio silom. Ali kako je Moj Sin ženik duše i Gospodin nad tobom, onda je za tebe pravo pobjeći pred njim.“ OBJAŠNJENJE Ta je žena bila bludnica. Ona se htjela vratiti svijetu jer ju je đavao mučio danju i noću tako jako da joj je vidljivo pritiskao oči te ju, naočigled mnogih, izvlačio iz kreveta. Sveta Brigita tada je rekla otvoreno, u nazočnosti i na uši mnogih vjerodostojnih ljudi: „Makni se, đavle, jer si dovoljno mučio i opsjedao ovo Božje stvorenje!“ Nakon što je to rekla, žena je ležala pola sata kao mrtva s očima prema zemlji, a potom ustala i rekla: „Uistinu, vidjeh đavla kako odlazi kroz prozor u jednom od najstrašnijih oblika, i čuh neki glas koji mi govori: 'Ti si uistinu oslobođena od đavla, ženo!'“ Od tog trenutka na dalje ta je žena bila slobodna od nemira i patnje te više nije bila mučena nečistim mislima i umrla je dobrom smrću. Riječi Gospodina našega Isusa Krista Njegovoj nevjesti u kojima uspoređuje grešnika s trima stvarima: poimence, s orlom, lovcem na divlje ptice i ratnikom. 17. poglavlje „Ja sam Isus Krist koji govori s tobom. Ja sam bio u utrobi Djevice kao istinski Bog i istinski čovjek, ali sam, ništa manje, bio s Ocem te upravljao i vladao svim stvarima iako sam bio u Djevici. Moj najkukavniji neprijatelj je poput tri stvari: prvo, on je kao orao koji leti zrakom dok ostale ptice lete ispod njega. Drugo, on je poput lovca na ptice koji nježno puše i svira sviralom namazanom ljepilom, čineći ptice očaranima njegovim pjesmama pa lete prema svirali i bivaju uhvaćene ljepilom. Treće, on je poput ratnika koji je prvi u svakoj bitci. On je poput orla, jer zbog svojega ponosa ne može podnijeti nikoga iznad sebe te ozljeđuje svakoga koga može dohvatiti svojim kandžama zlobe. Stoga ću odsjeći krila njegova nasilja i ponosa. Uklonit ću njegovu zlobu sa zemlje i predati ga u neugasivo kipući kotao, koji je patnja pakla, gdje će biti beskrajno mučen ako se ne popravi. On je također poput lovca na ptice jer privlači svakoga k sebi slatkim riječima i obećanjima, tako da svatko tko dođe k njemu bude uhvaćen prokletstvom i pogibijom te ne može pobjeći od toga. Stoga će ptice pakla uništiti njegove oči tako da nikad neće vidjeti Moju slavu, već samo vječnu tamu pakla. One će mu odsjeći uši tako da neće čuti riječi iz Mojih usta. Ispunit će ga s boli i gorčinom od pete do glave tako da će trpjeti mučenja jednako brojna kao i ljudi koje je odveo u prokletstvo. On je također poput ratnika koji je prvi u svemu zlom, nespreman da ikome oslobodi put, već odlučan da svakoga zgazi. Zato će on biti prvi u svakoj muci; njegova patnja stalno će se ponavljati i njegove jadikovke neće imati kraja. Ipak, moja milost spremna je za njega dokle god je njegova duša s njegovim tijelom.“ OBJAŠNJENJE Taj je čovjek bio vrlo moćan kralj koji je uvelike mrzio crkvu i svećenstvo te imao mnogo uvredljivih riječi za njih. Prethodno je otkrivenje o njemu, kao i sljedeće. Sin Božji reče: „O, svjetovni viteže, pitaj mudre što se dogodilo ponosnom Hamanu koji je prezirao Moje ljude. Nije li umro sramotno i beščasno? Tako se i ovaj čovjek ruga Meni i Mojim prijateljima. Kao što ljudi Izraela nisu oplakivali Hamanovu smrt, tako ni Moji prijatelji neće oplakivati njegovu smrt, nego će umrijeti najgorčom smrću ako se ne popravi.“ To mu se i dogodilo. Kristove riječi Njegovoj nevjesti o tome kako u kući Božjoj treba biti poniznosti, kako takva kuća označava čistoću života, kako kuće i darovi trebaju biti davani samo iz pravedno stečenih dobara te kako vraćati pogrešno stečena dobra. 18. poglavlje „U Mojoj kući treba biti sva poniznost, koja je sada potpuno odbačena. Između muškaraca i žena morao bi biti čvrsti zid, jer iako Ja mogu braniti svakoga i držati ih bez zida, ipak zbog opreza i zbog đavlove lukavosti želim da zid dijeli te dvije kuće za stanovanje. Treba biti čvrst i ne vrlo visok, već umjereno. Prozori trebaju biti vrlo jednostavni i čisti, a krov umjereno visok, tako da se ne može vidjeti ništa što ne pripada poniznosti. Jer oni koji sada grade kuće, za Mene su poput zidara koji, kada vlasnik ili gospodar kuće uđe u nju, zgrabe ga za kosu i gaze pod svojim nogama; oni podižu prašinu i gaze zlato pod nogama. To je ono što sada mnogi Meni čine. Oni sakupljaju nečist, to jest grade prolazne i svjetovne stvari prema nebu, ali ne mogu mariti manje za duše koje su dragocjenije nego sve zlato. Ako želim doći k njima kroz svoje molitve ili dobre misli, oni Me zgrabe za kosu i gaze pod svojim nogama, odnosno vrijeđaju Me i smatraju Moja djela i Moje riječi vrijednima prezira poput nečisti. Sebe smatraju mnogo mudrijima. No ako žele izgraditi stvari za Mene i u Moju čast, prvo bi trebali izgraditi duše za Kraljevstvo nebesko. Onaj tko želi graditi Moju kuću treba, s najvećom preciznošću, voditi brigu da se niti jedan novčić ne da za tu kuću ako nije ispravno i pravedno zarađen. Doista postoje mnogi koji posve dobro znaju da su pogrešno pribavili dobra pa im ipak nije žao zbog toga, niti imaju volje za naknadu ili vraćanje ljudima koje su prevarili ili opljačkali, iako bi ih mogli vratiti i tako nadoknaditi nepravdu kad bi htjeli. No kako oni znaju i misle u sebi da ne mogu zadržati te stvari zauvijek, tako daju dio svojih pogrešno pribavljenih dobara za crkve i samostane kao da Me žele umiriti svojim poklonom. No ostala dobra koja su pravilno zarađena, oni zadržavaju za svoje potomke. To Me uistinu ne veseli. Onaj tko Mi želi ugoditi svojim darovima, trebao bi prvo imati volju postati bolji i popraviti se, a potom činiti dobra djela koja može. Također bi morao plakati i žaliti zbog svih zlih stvari i djela koja je počinio te potom nadoknaditi ako može; ako ne može, mora imati volju za nadoknađivanjem svih prijetvorno zarađenih dobara. On stoga treba posvetiti veliku pažnju tome da više nikad ne počini takve stvari. No ako nije moguće naći svakoga kome treba vratiti nezakonito zarađena dobra, onda bi ih on mogao dati Meni, jer Ja mogu isplatiti svakome ono što je njegovo. Ako on to ne može vratiti, ali ima namjeru poniziti se i popraviti preda Mnom sa slomljenim srcem, tada sam dovoljno bogat da bih mogao to nadoknaditi svima koji su bili prevareni, bilo u ovom svijetu, bilo u sljedećem koji tek dolazi. Želim ti objasniti značenje ove kuće koju želim sagraditi. To je kuća života u čistoći i Ja, koji sam stvorio sve stvari i kroz kojega su sve stvari stvorene i postoje, Ja sam njezin temelj. Postoje četiri zida ove kuće. Prvi je Moja pravednost, po kojoj ću suditi onima koji djeluju neprijateljski prema toj kući. Drugi je zid mudrost kojom ću prosvijetliti graditelje Moje kuće svojim znanjem i razumijevanjem. Treći je zid Moja snaga, kojom ću ih ojačati protiv đavlovih iskušenja. Četvrti je zid Moja milost, koju prima svatko tko moli za nju. U tom su zidu vrata milosti kroz koja će svatko tko moli za kuću, biti prihvaćen u nju. Krov ove kuće ljubav je kojom Ja prekrivam grijehe onih koji Me vole, tako da im neće biti suđeno za njihove grijehe. Prozor na krovu, s pomoću kojeg ulazi sunce, jest promišljanje i razmatranje Moje milosti, te kroz toplinu Mojega Božanstva ulazi i dolazi do graditelja kuće. No to da zid mora biti čvrst i širok znači da nitko nije sposoban potkopati Moje riječi ili ih zbaciti. To da zid mora biti umjerene visine znači da se Moja mudrost dijelom može shvatiti i uvidjeti, no nikad potpuno. Jednostavni, no čisti prozori znače da su Moje riječi jednostavne, no ipak kroz njih svjetlost božanskog znanja pada na svijet. Umjereno visok krov znači da će Moje riječi biti objavljene, ali na razumljiv način tako da se mogu lako shvatiti i razumjeti.“ Riječi našeg Boga i Stvoritelja Njegovoj nevjesti o veličanstvenosti Njegove snage, mudrosti i kreposti te o tome kako oni, koje se sad naziva moćnima i mudrima, najviše griješe protiv Njega. 19. poglavlje „Ja sam Stvoritelj nebesa i zemlje. Imam tri osobine: Ja sam najmoćniji, najmudriji i najkreposniji. Ja sam, naime, toliko moćan da Me svi anđeli na Nebu slave, demoni u paklu ne usude se podignuti pogled prema Meni, a svi elementi pokoravaju se Mojim zapovijedima. Ja sam također toliko mudar da nitko ne može mjeriti dubinu Moje mudrosti niti ju razumjeti, i imam tako velik uvid da znam sve što je bilo i sve što će biti. Ja sam uz to toliko razuman da niti jedan mali crv, ili bilo koja druga životinja, koliko god ružno mogla izgledati, nije stvorena bez razloga. Također sam toliko krepostan da sve dobro teče iz Mene kao iz dobrog izvora, i sva slatkoća proizlazi iz Mene kao iz dobrog vina. Zato nitko ne može biti tako moćan, mudar niti krepostan bez Mene. I zato moćni ljudi svijeta vrlo mnogo griješe protiv Mene, jer Ja sam im dao snagu i moć kako bi me mogli hvaliti i slaviti: no oni su čašću nagradili sebe, kao da je imaju od sebe. Ti jadni nesretnici ne shvaćaju svoju vlastitu bespomoćnost: jer da sam Ja na njih poslao i najmanju bolest, oni bi smjesta klonuli i sve bi im postalo bezvrijedno. Pa kako bi se onda oni mogli suprotstaviti Mojoj snazi i moći ili vječnim mukama? No čak i više oni, za koje se sada govori da su mudriji od ostalih, griješe protiv Mene. Jer ja sam im dao umne snage, razumijevanja i mudrosti kako bi me mogli voljeti, no oni ne žele razumjeti ništa drugo osim onog što je za njihovo privremeno dobro i pohlepu. Oni imaju oči na stražnjoj strani svojih glava i gledaju samo na svoje vlastite požude i zadovoljstva te su tako slijepi u služenju Meni da ne zahvaljuju Meni, koji sam im sve dao. Jer nitko, ni dobar ni loš, ne bi mogao razumjeti išta bez Mene, iako Ja dopuštam opakima da svoju volju usmjere svojim žudnjama. Štoviše, nitko ne može biti krepostan bez Mene. Zato sada mogu upotrijebiti riječi izreke koju svatko obično navodi: 'Strpljivog čovjeka svatko prezire.' Zbog toga Me čovječanstvo sada vidi kao sasvim ludog zbog Moje strpljivosti, i zato Me sada svatko prezire. Ali jao njima kada Moje vrijeme strpljenja prođe i kada budu upoznali Moj sud! Oni će tada preda Mnom biti poput blata koje pada u najdublje dubine i ne zaustavlja se dok ne dođe do najnižeg dijela pakla.“ Ugodan razgovor između Djevice Majke i Sina te s nevjestom, i o tome kako bi se nevjesta trebala pripremiti za vjenčanje. 20. poglavlje Majka Božja, Djevica Marija, pojavi se govoreći svojemu Sinu: „O, Moj Sine, ti si Kralj slave. Ti si gospodar iznad svih gospodara. Ti si stvorio nebo i zemlju i sve stvari u njima. Stoga, neka se svaka Tvoja želja ispuni, neka bude sva Tvoja volja!“ Sin odgovori: „Jedna drevna izreka kaže da ono što netko mlad nauči u svojoj mladosti, čuva za svoju starost. Tako si i Ti, Moja draga Majko, od svoje mladosti naučila slijediti Moju volju i predati svu svoju volju radi Mene. Zato si napravila dobro kad si rekla: 'Neka mi bude po volji Tvojoj.' Ti si poput dragocjenog zlata koje je stavljeno na tvrdi nakovanj i kovano, jer Ti si bila kovana svakom vrstom nevolje, a kroz Moju patnju ti si podnijela više boli nego itko ikad prije. Jer kad je Moje srce prepuklo od nasilne boli i gorčine na križu, i Tvoje srce bilo je ranjeno kao najoštrijim čelikom, a Ti bi dopustila i da bude rasječeno na komade da je takva bila Moja volja. Ali čak i da si bila u mogućnosti zaustaviti Moju patnju i zahtijevati Moj život, ipak nisi to željela ako to nije bila Moja volja. Zato si dobro napravila kad si rekla: 'Neka bude volja Tvoja.'“ Nakon toga Djevica Marija reče nevjesti Božjoj: „Nevjesto Mojega Sina, ljubi Mojega Sina jer On voli tebe, i časti Njegove svece koji stoje u Njegovoj nazočnosti, jer oni su poput bezbrojnih zvijezda čija se svjetlina i blistavost ne mogu usporediti ni sa kojim svjetovnim svjetlom. Kao što svjetlost svijeta odudara od tame, još i više svjetlo svetaca odudara od svjetla ovog svijeta. Uistinu, kažem ti da, kad bi se sveci mogli vidjeti u njihovoj blistavosti kakvi zaista jesu, nijedno ljudsko oko ne bi moglo počivati na njima ne izgubivši vid i život.“ Nakon toga Sin Božji govoraše svojoj nevjesti i reče: „Moja nevjesto, trebala bi imati četiri osobine: prvo, trebala bi biti spremna za vjenčanje s Mojim Božanstvom u kojem se ne može naći tjelesnih požuda, već samo najslađa duhovna žudnja, ona koja je dolična Bogu da je ima s kreposnom dušom. Ljubav prema tvojoj djeci, tvojim prijateljima ili tvojim privremenim posjedom ne bi te smjela odvlačiti od Moje ljubavi. Neka se ne dogodi tebi ono što se dogodilo onim lakomislenim djevicama koje nisu bile spremne kad ih je gospodar htio pozvati na vjenčanje pa zato više nisu bile pozvane. Drugo, trebaš vjerovati Mojim riječima, jer Ja sam Istina i iz Mojih usta nije nikad izašlo ništa osim istine te nitko u Mojim riječima ne može naći ništa osim istine. Katkad ono što kažem ima neko duhovno značenje, a katkad mislim izričito ono što riječi kažu pa Moje riječi moraju biti shvaćene takve kakve jesu, bez ikakva tumačenja. Stoga Me nitko ne može s pravom optužiti za laganje. Treće, trebaš biti pokorna kako bi napravila pravednu pokoru i popravila se u svim dijelovima tijela kojima si griješila; jer iako sam milosrdan, neću se suzdržati od pravde. Stoga se pokori s poniznošću i zadovoljstvom onima prema kojima si obvezna pokoravati se, tako da ne činiš čak ni stvari koje izgledaju korisne i razumne za tebe ako su protivne pokornosti. Jer bolje je predati svoju volju radi pokornosti, čak i kad je dobra, te slijediti volju svoga nadređenog sve dotle dok to ne ide protiv spasenja duša ili je na bilo koji drugi način nerazumno. Četvrto, trebaš biti ponizna, jer ti si združena u duhovnom braku. Stoga budi ponizna i skromna pri dolasku tvojega ženika. Tvoja sluškinja treba biti trezvena i suzdržana, što znači da se tvoje tijelo mora suzdržavati od svih prekomjernih stvari i biti dobro disciplinirano. Jer ti ćeš postati plodna duhovnim potomstvom za korist i dobro mnogih, baš kao što se izdanak kalemi na suhu stabljiku i učini da stabljika procvjeta; tako ćeš ti kroz Moju milost nositi plodove i cvjetati. Moja će te milost veseliti i opijati, i cijelo će se mnoštvo u Raju radovati zbog slatkog vina koje ću ti Ja dati. Ne smije ti nedostajati povjerenja u moju dobrotu. Uvjeravam te da ćeš se ti, baš kao što su se Zaharija i Elizabeta radovali u svojim dušama neizrecivom radošću zbog obećanja o budućem djetetu, radovati zbog Moje milosti koju ti želim dati, a usto će se i drugi radovati kroz tebe. S njima dvojima, Zaharijom i Elizabetom, razgovarao je anđeo; ali Ja, Bog i Stvoritelj anđela, želim govoriti tebi. Njih dvoje, Zaharija i Elizabeta, rodili su Mojega najdražeg prijatelja Ivana, no želim da Mi se mnogo sinova rodi kroz tebe, ne od tijela, već od duha. Uistinu, kažem ti, Ivan je bio poput trske ili cvijeta punog slatkoće i meda, jer nikad nije ništa nečisto ili prekomjerno ušlo u njegova usta i nikad nije primio životne potrepštine više od onoga koliko je trebao. Ni sjeme nikad nije izašlo iz njegova tijela i zato ga se s pravom može zvati anđelom i djevcem, zbog božanskoga života koji je živio.“ Riječi ženika Njegovoj nevjesti u kojima je najizvrsnija prispodoba o čarobnjaku, kojom je đavao domišljato označen i opisan. 21. poglavlje Ženik Kraljevstva nebeskog, Isus, govoraše svojoj nevjesti u prispodobi prikazavši primjer žabe i reče: 'Bijaše jednom vračar koji je imao najsjajnije zlato. Običan i ugodan čovjek dođe k njemu i poželi kupiti to zlato od njega. Vračar reče tom čovjeku: 'Nećeš dobiti to zlato osim ako mi ne daš bolje zlato i u većoj količini.' Čovjek reče: 'Imam toliku veliku želju za tvojim zlatom da ću ti radije dati što želiš nego da ga izgubim.' Onda dade vračaru bolje zlato i u većoj količini te primi sjajno zlato od njega i stavi ga u sanduk, misleći kako će sebi od njega napraviti prsten za svoj prst. Nakon kratkog vremena vračar priđe tom običnom čovjeku i reče: 'Zlato koje si kupio od mene i stavio u svoju kutiju nije zlato, kako si mislio, nego najružnija žaba. Ona je bila čuvana u mojoj škrinji i hranjena mojom hranom. A kako bi ti to provjerio i znao da je to istina, možeš otvoriti sanduk i vidjet ćeš kako će žaba skočiti u moju škrinju gdje se čuvala.' Kad je čovjek htio otvoriti sanduk i provjeriti je li to bila istina, u sanduku se pojavi žaba. Poklopac sanduka bijaše visio na četiri šarke koje su bile pred to da se uskoro slome i otpadnu. Čim je poklopac sanduka bio otvoren, žaba spazi vračara i skoči u njegov sanduk. Kad sluge i prijatelji tog običnog čovjeka to bijahu vidjeli, rekoše mu: 'Gospodaru, najfinije zlato u toj je žabi, a ako ga želiš, lako možeš doći do njega.' Čovjek im reče: 'Kako ga mogu dobiti?' Oni mu odgovoriše: 'Da netko uzme oštro i usijano koplje te ga ubode u šuplji dio u žabinim leđima, brzo bi izvadio zlato van. No ako on ne može naći nikakvu šupljinu u žabi, onda bi trebao, s najvećom snagom i naprezanjem, zariti svoje koplje u nju pa ćeš tako dobiti natrag zlato koje si kupio.' Tko je taj vračar ako ne đavao, potičući i savjetujući čovječanstvo na tjelesne požude i počasti, što nije ništa drugo nego ispraznost i uništenje? On obećava da je lažno istinito i čini da istinito izgleda kao da je lažno. On posjeduje to najdragocjenije zlato, što je zapravo duša, koju sam Ja, kroz Moju božansku moć, stvorio dragocjenijom od svih zvijezda i planeta. Ja sam je stvorio besmrtnom i neprolaznom i Meni dražom od ičega te sam za nju pripremio mjesto vječnog počinka sa Mnom. Otkupio sam je od nasilja đavla boljim i vrjednijim zlatom kad sam dao svoje vlastito tijelo za nju, čisto od bilo kakvog grijeha, te trpio tako gorku muku da niti jedan od Mojih udova nije bio bez boli. Smjestio sam otkupljenu dušu u tijelo kao u sanduk do vremena kad ću je dovesti u nazočnost svoje božanske časti i slave u Kraljevstvo nebesko. Ali sada otkupljena duša čovjeka postade poput najružnije i bestidne žabe, skačući u svojoj bahatosti i živeći u nečisti kroz svoju putenost. Ona je od Mene uzela Moje zlato, to jest svu Moju pravdu. Zato Mi đavao može s pravom reći: 'Zlato koje si kupio nije zlato nego žaba, hranjena u škrinji moje požude. Stoga odvoji tijelo od duše i vidjet ćeš da će skočiti ravno u škrinju moje požude u kojoj se hranila.' Moj odgovor je ovo: 'Budući da je žabu odvratno gledati, užasno slušati, da je na dodir otrovna te da Mi ne donosi nikakvo dobro, niti zadovoljstvo ili utjehu, već to čini samo tebi, u čijoj je škrinji uzgajana, možeš ju imati jer je po pravu tvoja. I kada se vrata otvore, to jest kad se duša odvoji od tijela, ona će letjeti ravno k tebi da bi ostala s tobom za svu vječnost.' Takva je duša čovjeka o kojoj ti govorim. Ona je zaista poput najbezvrjednije žabe, pune nečistoće i požude, uzgajane u đavlovoj škrinji. Njenom sanduku, to jest njegovu tijelu Ja se približavam kako mu dolazi smrt. Sanduk visi na četiri šarke koje će uskoro otpasti, jer njegovo se tijelo podupire četirima stvarima: poimence, snagom, ljepotom, mudrošću i vidom, koji su svi sada počeli slabjeti i iščezavati za njega. Kad se njegova duša počne odvajati od njegova tijela, ona smjesta leti k đavlu na čijem je mlijeku uzgojena, to jest na njegovoj požudi, jer je zaboravila Moju ljubav iz koje sam preuzeo na sebe patnju i bol koju je ona zaslužila. Ona ne uzvraća ljubavlju na Moju ljubav i uskraćuje Mi Moje vlasništvo na koje imam pravo, jer bi Me trebala voljeti više nego ikoga zato što sam je otkupio. No ona nalazi veće zadovoljstvo u đavlu. Glas njezine molitve je poput glasa žabe, a njezina pojava odbojna je i odvratna u Mojim očima. Njezine uši neće nikad čuti Moju radost, a njezina otrovana osjetila nikad neće osjetiti Moje Božanstvo. No Ja sam još uvijek milosrdan i ako bi itko dotakao svoju dušu, čak iako je nečista, te ju ispitao kako bi vidio ima li u njoj imalo grižnje savjesti ili dobre volje, i zabio oštro i goruće koplje u svoj um, što znači strah od Mojega teškog suda, onda bi još uvijek mogao naći Moju milost ako bi Me samo htio slušati. A ako u njemu i nema grizodušja i ljubavi, još uvijek ima nade ako ga netko probode oštrim i gorkim popravljanjem i strogim prekoravanjem. Jer dok god duša živi s tijelom, Moja je milost otvorena i spremna za svakoga. Stoga razmotri kako sam Ja umro zbog svoje ljubavi, a ipak Mi nitko ne uzvraća ljubavlju, nego Mi čak i oduzimaju ono što po pravu pripada Meni; jer bilo bi uistinu pravedno da ljudi popravljaju svoje živote razmjerno boli i patnji za njihovo otkupljenje. No sada oni žele živjeti još gore, razmjerno gorkoj boli i smrti koje sam trpio kad sam ih otkupljivao; i što im više pokazujem mrskost i ružnoću grijeha, oni još drskije žele griješiti. Gledaj zato i razmatraj kako se Ja ne razljutim bez razloga, jer oni su promijenili Moju milost u gnjev. Ja sam ih otkupio od grijeha, a oni se još više predaju grijehu. Ali ti, moja nevjesto, daj Mi ono što si Mi obvezana dati, odnosno čuvaj svoju dušu čistom za Mene, jer Ja sam umro za tebe kako bi je mogla očuvati čistom za Mene.“ Najljepše pitanje Majke za nevjestu, ponizni odgovor nevjestin Majci i Majčin koristan odgovor nevjesti, te o poboljšavanju dobrih ljudi među zlima. 22. poglavlje Majka Božja govoraše nevjesti svoga Sina, rekavši: „Ti si nevjesta Mojega Sina. Reci Mi što ti je na umu i za što moliš.“ Nevjesta odgovori: „Moja Gospo, ti to vrlo dobro znaš, jer znaš sve stvari.“ Onda Sveta Djevica reče: „Iako ja znam sve stvari, voljela bih čuti kako Mi govoriš dok oni koji stoje ovdje nazočni slušaju.“ Nevjesta kaže: „Moja Gospo, bojim se dviju stvari: Prvo, zbog svojih grijeha, zbog kojih ne plačem niti se popravljam koliko bih htjela. Drugo, žalosna sam jer su neprijatelji Tvojega Sina tako brojni.“ Onda Djevica Marija odgovori: „Za ovo prvo dajem ti tri lijeka: Prvo, promisli o tome kako sve stvari koje imaju duh, kao što su žabe i druge životinje, katkad imaju nevolje, a ipak njihovi duhovi ne žive vječno već umiru s tijekom. No tvoja duša i svaka ljudska duša živi zauvijek. Drugo, misli o milosti Božjoj, jer nema čovjeka koji je toliko grešan da njegov grijeh nije odmah oprošten ako samo moli za Božji oprost s namjerom da se popravi i s istinskim kajanjem za svoje prijašnje grijehe. Treće, misli i predočavaj si kako je velika slava duše kada živi zauvijek s Bogom i u Bogu. I za ovo drugo, naime, to kako su Božji neprijatelji tako brojni, dajem ti tri lijeka: Prvo, razmotri kako je tvoj Bog i tvoj i njihov Stvoritelj i sudac nad njima, te da Mu oni nikada neće ponovno suditi, iako On sada strpljivo i privremeno podnosi njihovu zlobu. Drugo, razmotri kako su oni sinovi prokletstva i kako će za njih biti teško i nepodnošljivo gorjeti u paklu za cijelu vječnost. Oni su poput najopakijih sluga koji će izgubiti nasljedstvo Kraljevstva nebeskog, dok će sinovi uživati nasljedstvo. No sada ćeš možda reći: 'Ne bi li im tko trebao propovijedati?' Da, svakako bi im se trebalo propovijedati! Razmisli kako se često dobri ljudi nađu među zlima, a kako se sinovi zla katkad okrenu od dobra, baš kao rastrošni sin koji je zatražio svoj dio nasljedstva od svojega oca i otišao u udaljeno kraljevstvo te živio zlim životom. No katkad ih kroz propovijedanje obuzme grižnja savjesti i vraćaju se Ocu, a Njemu su još više dobrodošli, kao da nikad nisu griješili. Stoga bi se posebice njima trebalo propovijedati, jer iako propovjednik vidi skoro samo zle ljude, on ipak u sebi misli: 'Možda su među njima neki koji će postati sinovi Mojega Gospodina; zato ću propovijedati njima.' Ova vrsta propovjednika primit će najveću nagradu. Treće, razmotri kako je pokvarenima življenje dopušteno kao jedna proba za dobro, tako da, ako su ožalošćeni zbog ponašanja pokvarenih, mogu biti nagrađeni plodom strpljivosti, kako ćeš to bolje razumjeti kroz sljedeću prispodobu. Ruža slatko miriši, lijepa je za gledanje, meka na dodir, a ipak raste samo među trnjem koje je oštro na dodir, strašno za gledanje te nema ugodan miris. Slično tome, dobri i pravedni ljudi, iako su blagi u svojoj strpljivosti, divni u svojim vrlinama te slatko mirišu svojim dobrim primjerom, ipak ne mogu biti usavršeni ili iskušani osim među zlima. Ponekad trn štiti ružu da ne bi bila ubrana prije nego što procvjeta; slično tome, zli daju dobrima prigodu i razlog da ne posrnu u grijeh, a katkad su dobri ograničeni njihovom zlobom tako da ne padnu u neskromno veselje ili požudu ili bilo koji drugi grijeh. Vino nikada neće postati dobro ako nije spremljeno kako bi se talog slegnuo, niti će dobri i pravedni zadržati i napredovati u vrlinama ako nisu iskušani napastima i progonima od strane nepravednih. Zato drage volje podnosi neprijatelje Mojeg Sina i upamti da je On njihov sudac te ih da On, ako pravda traži da ih se sve uništi, može sve istrijebiti u trenutku. Zato ih podnosi dok god ih On podnosi.“ Riječi Krista Njegovoj nevjesti o prijetvornom čovjeku, koji se zove neprijatelj Boga, te o njegovu licemjerju i svim njegovim osobinama. 23. poglavlje „Taj se čovjek ljudima pokazuje kao dobro odjeven, snažan i privlačan čovjek, koji je hrabar u bitci svojega Gospodina, no kad se s njegove glave skine kaciga, on je ružan i odvratan za gledanje te neupotrebljiv za rad. Njegov mozak izgleda ogoljen. Njegove uši su mu na čelu i oči u njegovu vratu. Njegov je nos rascijepljen, a oba obraza upala kao u mrtvog čovjeka. Na desnoj strani njegova brada i pola njegovih usana otpali su, tako da na desnoj strani nije ostalo ničeg osim grla koje izgleda potpuno nepokriveno. Njegova su prsa puna gmižućih crva, a ruke poput dviju zmija. Najotrovniji škorpion živi u njegovu srcu. Njegova su leđa poput nagorjelog ugljena. Njegova je utroba smrdljiva i trula poput gnojem prepunog nečistog mesa. Njegova su stopala mrtva i beskorisna za hodanje. Reći ću ti što ovo sve označava. Izvana on izgleda ljudima kao da se odlikuje dobrim navikama, mudrošću i hrabrošću u služenju i slavljenju Mene, no on nipošto nije takav. Jer ako se kaciga makne s njegove glave, odnosno kad bi se ljudima pokazalo kakav je zaista duhovno u svojoj duši, on bi bio ružniji od svih ljudi. Njegov je mozak ogoljen jer njegovi glupi običaji i nepristojnosti jasno pokazuju dobrim ljudima da on nije vrijedan takvih počasti. Jer da mu se Moja mudrost svidjela, on bi shvaćao koliko je njegova čast veća nego čast drugih, te bi se pomoću toga odjenuo u najstrože ponašanje i božanske vrline u usporedbi s drugima. Uši su mu na čelu jer, umjesto da ima poniznosti, zbog svojeg velikog dostojanstva, u tome što je svjetlosti za druge kako bi ih učio dobre stvari, on samo želi slušati o svojoj vlastitoj uzvišenosti i slavi, time postajući toliko ponosan da samo želi da ga svi zovu velikim i dobrim. On ima oči u svojem vratu jer su sve njegove misli okrenute prema sadašnjem umjesto prema vječnom. On misli o tome kako da ugodi ljudima i o zahtjevima tjelesnih potreba, ali ne kako može obradovati Mene i koristiti dušama. Njegov je nos rascijepljen jer je izgubio sve razumno rasuđivanje kako bi mogao vidjeti i razlikovati grijeh i krepost, svjetovnu i vječnu čast, svjetovna i vječna bogatstva, kratka zadovoljstva svijeta i vječna zadovoljstva. Njegovi su obrazi upali, što znači da je sve štovanje koje bi morao imati prema Meni, s ljepotom kreposti kojom bi Mene mogao obradovati, potpuno mrtvo za služenje Meni: jer on se srami griješiti pred ljudima, ali ne preda Mnom. Jedan je dio njegove jagodične kosti i usana otpao, tako da ništa nije ostalo osim njegova grla, jer je imitiranje Mojega djelovanja i propovijedanje Mojih riječi, dodano božanskoj i vatrenoj molitvi, potpuno otpalo od njega, tako da ništa nije ostalo osim njegova proždrljivog grla. Ali imitirati pokvarene i biti umiješan u svjetovne poslove njemu sveukupno izgleda zdravo i lijepo. Njegova prsa puna su crva, jer u njegovim prsima, gdje bi trebalo biti prisjećanje na Moju patnju te misli i razmatranja Mojih djela i zapovijedi, postoji samo briga za stvarima svijeta sa željom i pohlepom svijeta, koje su poput crva koji proždiru njegovu savjest, tako da on ne misli o duhovnim ili božanskim stvarima. U njegovu srcu, gdje bih Ja volio obitavati i gdje bi trebala biti Moja ljubav, sada sjedi najgori škorpion s oštrim repom te primamljivim licem i jezikom; jer ugodne i razborite riječi izlaze iz njegovih usta, ali njegovo srce puno je nepravde i prijevare, zato što ne brine ako Crkva koju on nadgleda bude uništena dok god on može ostvarivati svoju volju. Njegove su ruke poput dviju zmija, jer u svojoj zlobi on pruža svoje ruke prema prostodušnima i zove ih k sebi s jednostavnošću, ali čim dobije prikladnu prigodu, on uzrokuje njihov kukavni pad. Poput zmije on se smota u prsten, jer skriva svoju zlobu i nepravednost tako da jedva itko može shvatiti njegove izdajničke planove. U Mojim očima on je poput najopakije zmije, jer kao što je zmija gnjusnija nego ijedna druga životinja, tako je i on ružniji u Mojim očima nego ijedan drugi čovjek, jer on ne računa na Moju pravdu i smatra da sam poput čovjeka koji ne želi pravedno suditi. Njegova su leđa poput ugljena, a trebala bi biti poput slonovače, jer bi njegova djela trebala biti moćnija i čišća od drugih kako bi mogao bolje nositi slabe kroz svoju strpljivost i svoj primjer dobrog života. No on je sada poput ugljena jer je previše nestrpljiv da bi mogao podnijeti jednu riječ u Moju čast osim ako od toga nema koristi. Pa ipak on svijetu izgleda moćno. Stoga, kad on misli da stoji, past će jer je za Mene i Moje svece odvratan i beživotan poput ugljena. Njegova utroba zaudara jer Meni njegove misli i žudnje zaudaraju poput trulog mesa zadahom koji nitko ne može podnijeti. Niti jedan od Mojih svetaca ne podnosi ga, nego svi okreću lice od njega i traže sud za njega. Njegova su stopala mrtva. Njegova su dva stopala dva naloga za njega preda Mnom, a to je njegova volja da se popravi zbog grijeha koje je počinio i njegova volja da čini dobra djela. No ta su stopala potpuno mrtva u njemu jer je srž ljubavi u njemu potrošena i ništa nije ostalo u njemu osim otvrdnulih kostiju. I on tako stoji preda Mnom. Ipak, dok god je duša s tijelom, on može pronaći Moju milost.“ OBJAŠNJENJE Sveti Lovro pojavio se i rekao: „Kad sam ja bio na svijetu, imao sam tri stvari: svoju čistoću, milost za svoga susjeda i Božju ljubav. Stoga sam vatreno propovijedao riječ Božju, mudro raspodjeljivao dobra Crkve i s radošću trpio pokoru, vatru i smrt. Ali ovaj biskup podnosi i pravi se da ne primjećuje neumjerenost svećenstva te darežljivo raspodjeljuje dobra Crkve bogatima i pokazuje ljubav samo prema sebi i svojim vlastitim prijateljima. Zato mu ja proglašavam da se najlakši oblak upravo uzdigao prema nebesima, ali crni ga je dim prekrio tako da ga mnogi ne mogu vidjeti. Taj je oblak molitva Majke Božje za Svetu Crkvu. Plamen pohlepe, bezbožnosti i nepravednosti tako ga je pomračio da milost Majke Božje ne može lako ulaziti u srca nesretnih. Stoga neka se biskup brzo obrati u božansku ljubav ispravivši sebe i sebi podređene, koreći ih svojim dobrim primjerom i riječju te ih vodeći u bolji život. Ako ne bude tako, on će osjetiti ruku suca, koja je njegova osveta i pravda, a njegova će crkva biti očišćena vatrom i mačem te pogođena pljačkom i jadom, tako da će trebati mnogo vremena dok je netko ne utješi.“ Riječi Boga Oca pred vojskom Kraljevstva nebeskog te odgovor Sina i Majke Ocu na pitanje o milosti za kćer, to jest za Crkvu. 24. poglavlje Bog Otac govoraše dok je cijela vojska nebeska slušala, i reče: „Pred svima vama žalim se što je Moja kći predana čovjeku koji ju muči vrlo mnogo i bez mjere, lomeći njezina stopala u kladama tako teško da je sva moždina izašla iz njezinih stopala. “Sin mu odgovori: „Oče, ona je ta koju sam otkupio svojom krvlju i uzeo je sebi za ženu, ali sada je tako okrutno zlostavljana.“ Onda govoraše Majka Božja i reče: „Ti si moj Bog i moj Gospodin, i u Mojemu tijelu nalazili su se udovi Tvojega blagoslovljenog Sina, koji je Tvoj istinski Sin i Moj istinski Sin. Na zemlji Tebi ništa nisam odbila. Imaj milosti prema svojoj kćeri zbog Mojih molitvi.“ Nakon toga govorahu anđeli, rekavši: „Ti si naš Gospodin i Stvoritelj; u Tebi mi posjedujemo svaku dobru stvar i ne trebamo ništa doli Tebe. Mi smo se svi radovali kada si objelodanio svoju nevjestu, ali sada smo s pravom žalosni jer je ona predana u ruke najgorem čovjeku koji ju vrijeđa svim vrstama izrugivanja i zlostavljanja. Imaj milosrđa prema njoj radi svojega velikog milosrđa, jer njezina je nevolja velika, i nema nikoga drugoga tko bi je utješio i spasio osim Tebe Gospodine, Bože Svemogući.“ Potom Bog Otac odgovori Sinu, rekavši: „O moj Sine, Tvoje tugovanje je Moje tugovanje, Tvoja riječ je Moja riječ, Tvoja djela Moja djela. Ti si u Meni i Ja sam u Tebi nerazdvojivo. Budi volja Tvoja!“ Nakon toga On reče Majci Sina: „Budući da Me nisi ni u čemu odbila na zemlji, neću Ti odbiti ništa na nebu i Tvoja će se volja ispuniti.“ Tada On reče anđelima: „Vi ste Moji prijatelji, a vatra vaše ljubavi gori u Mojem srcu. Zato ću zbog vaših molitvi imati milosti prema svojoj kćeri.“ Riječi Stvoritelja Njegovoj nevjesti o tome kako Njegova pravda podnosi zle ljude zbog trostrukog razloga i kako Njegova milost štedi zlo zbog trostrukog razloga. 25. poglavlje „Ja sam Stvoritelj nebesa i zemlje. Čudila si se, Moja nevjesto, zašto sam tako strpljiv sa zlima. To je zato što sam milosrdan: jer Moja pravda ih podnosi i pošteđuje zbog trostrukog razloga i Moje ih milosrđe pošteđuje zbog trostrukog razloga. Prvo, Moja ih pravda podnosi zato da njihovo vrijeme može biti u potpunosti dovršeno. Jednako kao što bi se pravednog kralja moglo pitati, ako drži nekoga utamničenog, zašto ga ne usmrti, a on odgovori: 'Zato što još nije vrijeme za istragu suda gdje ju se može čuti, jer bi oni koji čuju tako mogli biti upozoreni.' Tako Ja podnosim zle sve dok ne dođe vrijeme da njihovu zloću svi upoznaju. Nisam li Ja prorokovao Šaulovo odbijanje, da će biti protjeran iz svojeg kraljevstva te zbačen s prijestolja znatno prije nego što je to postalo poznato ljudima? A podnosio sam ga dugo vremena, kako bi se njegova zloba pokazala i dokazala drugima. Drugo, zbog malog broja dobrih djela koja zli naprave, za koja bi trebali biti nagrađeni čak i do zadnjeg novčića, neće biti ni najmanjeg dobra koje su napravili za Mene koje će proći nenagrađeno; ovdje će primiti svoju plaću za dobro koje su napravili. Treće, kako bi se otkrila Božja slava i strpljivost. Zbog tog sam razloga podnosio Pilata, Heroda i Judu iako su bili zli i prokleti. I ako se itko pita zašto podnosim ovu ili onu osobu, neka se osvrne na Judu i Pilata. Moje milosrđe također pošteđuje zle zbog trostrukog razloga: prvo, zbog Moje velike ljubavi, jer će njihova vječna muka biti duga. Iz toga razloga, zbog Moje velike ljubavi, podnosim ih do posljednjeg trenutka, tako da će njihova muka biti odgođena za dugo produljenje vremena ovdje na svijetu. Drugo, tako da bi njihovu narav potrošio grijeh, jer grijeh troši ljudsku narav, a oni bi doživjeli tjelesnu smrt mnogo gorče da je njihova narav zdravija i jača. Jer zdrava narav umire dužom i gorčom smrću. Treće, radi poboljšanja i snage dobrih ljudi te obraćenja nekih od zlih. Jer kad dobre i pravedne ljude muče zli, to koristi dobrima i pravednima jer im pomaže da se suzdrže od grijeha ili da zavrijede veću zaslugu. Slično tome, zli katkad žive za dobro drugih zlih osoba. Jer kada se zli osvrnu na pad, pokvarenost i gnjusna djela nekih ljudi, oni misle u sebi i kažu: 'Što nam dobroga čini slijediti ih ili živjeti poput njih? Dok god je naš Gospodin tako strpljiv, bolje nam je pokajati se.' I na taj način oni Mi se katkad vrate, jer se boje činiti stvari koje su ovi zli ljudi činili, a njihova im savjest govori kako ne bi trebali činiti te stvari. Zato je rečeno da, ako je nekoga ubo škorpion, on može biti izliječen pomazanjem uljem u kojem je uginuo drugi gmizavac. Na isti način katkad je neka zla osoba, koja vidi drugu osobu, također zlu, kako pada i zadržava svoju nepravednost i taštinu, pogođena kajanjem za svoje grijehe i izliječena milosrđem i milošću Boga. Riječi anđeoske vojske o slavi Boga, i o tome kako bi djeca bila rađana da prvi roditelji nisu sagriješili, i o tome kako je Bog pokazao čuda ljudima kroz Mojsija te također kasnije kroz sebe svojim vlastitim dolaskom; i o kvarnosti tjelesnog braka u ovo vrijeme, i uvjetima duhovnog braka. 26. poglavlje Anđeoska vojska viđena je kako stoji ispred Boga, i cijela je vojska govorila: „Hvaljen i slavljen budi Ti, Gospodine Bože, koji si bio i jesi bez kraja! Mi smo Tvoji sluge i mi Te hvalimo i slavimo iz trostrukog razloga: Prvo, zato što si nas Ti stvorio da se radujemo s Tobom i dao nam neopisivu svjetlost da se u njoj radujemo zauvijek. Drugo, zato što su sve stvari stvorene i održavane Tvojom dobrotom i postojanošću, i sve stvari stoje prema Tvojoj volji i opstaju kroz Tvoju riječ. Treće, zato što si stvorio čovječanstvo i utjelovio se u ljudskosti za njihovu dobrobit. Radujemo se u velikoj mjeri zbog te Ljudskosti te također zbog Tvoje najčednije Majke koja je bila dostojna nositi Tebe, kojega nebesa ne mogu pojmiti ni obuhvatiti. Stoga su Tvoja čast i blagoslov iznad svih stvari za dostojanstvo anđela koje si Ti uzvisio uvelike u slavi. Neka Tvoja beskrajna vječnost i postojanost budu nad svim stvarima koje jesu i mogu biti postojane! Neka Tvoja ljubav bude nad čovječanstvom koje si Ti stvorio! O, Gospodine Bože, Tebe se jedinog treba bojati zbog Tvoje silne moći, Tebe jedinog treba željeti zbog Tvoje silne ljubavi, Tebe jedinog treba voljeti zbog Tvoje postojanosti. Neka sva slava i čast budu Tvoje zauvijek bez kraja. Amen!“ Tad naš Gospodin odgovori: „Vi Me slavite dostojno za svako stvoreno stvorenje. Ali, recite Mi, zašto Me hvalite za čovječanstvo koje Me isprovociralo do gnjeva više nego ijedno drugo stvorenje? Stvorio sam ga plemenitijim i dostojanstvenijim od svih donjih stvorenja pod nebom, i jesam li za ikoga drugog trpio takve uvrede kao za čovječanstvo, i nitko nije otkupljen na tako velik trošak. Ili koje se stvorenje ne pridržava svoga stvorenog reda osim čovjeka? On mi nanosi više žalosti nego ijedno drugo stvorenje. Jer kao što sam stvorio vas da me slavite i štujete, tako sam stvorio i čovjeka da me poštuje. Dao sam mu tijelo kao duhovni hram, i stvorio sam i smjestio dušu u nj poput prekrasnog anđela, jer ljudska duša ima moć i snagu kao anđeo. U tom hramu Ja, Bog i Tvorac čovječanstva, želio sam biti poput trećega kako bi Me mogao uživati i nalaziti užitak u Meni. Tada sam mu stvorio drugi hram, sličan njegovu, od njegova rebra. Ali sada, Moja nevjesto, radi koje se sve ove stvari govore i pokazuju, mogla bi upitati kako bi djeca bila rađana od njih da nisu zgriješili? Ja ću ti odgovoriti: U istini, po ljubavi Božjoj i međusobnoj odanosti i uniji tijela, u čemu bi oboje bili zapaljeni iznutra, krv ljubavi posijala bi svoje sjeme u ženino tijelo bez ikakve sramotne požude, i tako bi žena postala plodna. Nakon što je dijete začeto bez grijeha i putene požude, Ja bih poslao dušu u dijete iz Mojega Božanstva i žena bi nosila dijete i rodila ga bez boli. Kada je dijete rođeno, bilo bi savršeno poput Adama kada je stvoren u početku. Ali ova je čast prezrena od čovjeka kada je poslušao đavla i poželio veću čast od one koju sam mu Ja dao. Nakon što je neposluh počinjen, Moj anđeo došao je nad njih i oni su se posramili svoje golotinje, i smjesta su iskusili požude i želje tijela, i otrpješe glad i žeđ. Tada su Me također izgubili, jer kada su Me imali, oni nisu osjećali nikakvu glad niti grešnu tjelesnu požudu ili sram, nego sam Ja sam bio sve njihovo dobro, i zadovoljstvo, i savršen užitak. Ali kada se đavao radovao nad njihovom propasti i padom, bio sam dirnut suosjećanjem prema njima i nisam ih napustio, nego im pokazao trostruku milost: Ja sam ih odjenuo kada su bili goli i dao im kruh iz zemlje. A za senzualnost koju je đavao u njima izazvao nakon njihova neposluha, dao sam i stvorio duše u njihovu sjemenu kroz Moje Božanstvo. I sve zlo kojim ih je đavao dovodio u iskušenje , okrenuo sam u dobro za njih u cijelosti. Nakon toga pokazao sam im kako živjeti i štovati Me, i dao sam im dopuštenje da imaju odnose, jer su prije Moje dozvole i proglasa Moje volje bili pogođeni strahom i bojali se ujediniti i imati odnose. Jednako tako, kada je Abel ubijen i bijahu u žalosti dugo vremena, promatrajući suzdržljivost, bio sam dirnut suosjećanjem i tješio ih. A kada su shvatili Moju volju, počeli su ponovno imati odnose i rađati djecu od koje Ja, njihov Stvoritelj, obećah da će obitelj biti rođena. Kada je obijest djece Adamove rasla, pokazah svoju pravdu grešnima, ali milost Mojim izabranicima; od ovih bijah smiren, tako da sam ih sačuvao od uništenja i podigao jer su se držali Mojih zapovijedi i vjerovali u Moja obećanja. Kada je došlo vrijeme milosti, pokazao sam svoja moćna čuda i djela kroz Mojsija i spasio svoj narod prema svom obećanju. Hranio sam ga anđeoskom manom i išao pred njim u stupu oblaka i vatre. Dao sam mu svoj Zakon i objavio svoje tajne i budućnost kroz svoje proroke. Nakon toga Ja, Stvoritelj svih stvari, izabrah za sebe djevicu rođenu od oca i majke, i jesam li od nje uzeo ljudsku narav i udostojio se biti rođen od nje bez grijeha. Baš kao što bi prva djeca bila rađana u raju kroz Božansku ljubav njihove očinske i majčinske uzajamne ljubavi i privrženosti bez ikakve sramotne žudnje, tako je Moje Božanstvo uzelo ljudskost od djevice bez ikakve sramotne žudnje i bez ometanja ili oštećenja njezine nevinosti. Došao sam u tijelu kao pravi Bog i čovjek i ispunio Stari Zavjet i sve spise baš kao što je to ranije bilo prorokovano o Meni, i uveo Novi Zavjet, jer je Stari Zavjet bio uzak i teško snošljiv i nije bio ništa doli predočenje budućih stvari koje dolaze. Budući da je u Starom Zavjetu bilo dopušteno čovjeku imati više žena kako ljudi ne bi ostali bez ijednog potomka, ili bi morali sklapati mješovite brakove s poganima. No, u Mom Novom Zavjetu dopušteno je jednom čovjeku imati jednu ženu, i zabranjeno mu je da za vrijeme njezina života ima nekoliko žena. Oni koji se ujedine u Božanskoj ljubavi i strahuju zbog rađanja i podizanja djece u čast Božju, Moji su duhovni hramovi gdje Ja želim stanovati kao treći s njima. Ali ljudi u ovom dobu spojeni su u brak zbog sedam razloga: Prvi, zbog ljepote lica. Drugi, zbog bogatstva. Treći, zbog tjelesnih ugoda vrijednih prezira i bestidnih užitaka koje dobivaju iz svojih nečistih odnosa. Četvrto, zbog gozbi sa svojim prijateljima i nekontrolirane proždrljivosti. Peto, zbog taštine u odijevanju i jelu, u šali i zabavi i igrama i drugim ispraznostima. Šesto, radi rađanja potomstva, ali ne kako bi ga podizali u čast Božju ili dobrih djela, nego radi svjetovnog bogatstva i časti. Sedmo, oni dolaze zajedno zbog požude i oni su poput grubih zvijeri u svojim pohotljivim željama. Oni dolaze na vrata Moje crkve s jednom mišlju i pristankom, ali sve su njihove želje i unutarnje misli potpuno protiv Mene. Oni radije provode svoju vlastitu volju, koja smjera na ugađanje svijetu, umjesto Moje volje. Kada bi sve njihove misli i želje bile usmjerene na Mene, i kada bi Mi povjerili svoju volju u Moje ruke i stupili u brak u strahu od Mene, tada bih im dao svoju suglasnost i bio poput trećeg s njima. Ali sada je Moj pristanak, koji bi trebao biti njihova najdragocjenija stvar, otišao od njih, jer oni imaju požudu u svom srcu, a ne Moju ljubav. Nakon toga oni odlaze na Moj oltar gdje čuju da bi trebali biti jedno srce i jedna duša, ali tada Moje srce bježi od njih, jer oni nemaju toplinu Moga srca i ne znaju okus Moga tijela. Oni traže toplinu i seksualne žudnje koje će nestati i vole tijelo koje će pojesti crvi. Stoga se takvi ljudi ujedinjuju u braku bez spone i saveza u Bogu Ocu, i bez Sinovljeve ljubavi i bez utjehe Duha Svetog. Kada par dolazi u krevet, Moj Duh ga smjesta napušta i duh bludnosti pristupa umjesto njega, jer oni samo dolaze zajedno zbog požude i ne raspravljaju ili ne razmišljaju o bilo čemu drugom jedno s drugim. Ali Moja milost još je uvijek s njima ako bi se oni preobratili Meni. Zbog svoje velike ljubavi, Ja polažem živu dušu stvorenu od Moje moći u njihovo sjeme. Katkad dopustim zlim roditeljima roditi dobru djecu, ali češće su zla djeca rođena od zlih roditelja jer ta djeca oponašaju zlo i nepravedna djela svojih roditelja koliko god su u stanju, i oponašala bi ih i više kad bi im Moje strpljenje dopuštalo. Takav bračni par neće nikada vidjeti Moje lice osim ako se ne pokaje. Jer ne postoji grijeh tako težak ili velik da ga pokora i obraćenje neće oprati. Zbog tog razloga želim se okrenuti duhovnom braku, vrsti koja je prikladna za Boga da je ima s čednom dušom i čednim tijelom. Postoji sedam dobrih stvari u njemu, za razliku od zala gore spomenutih: Prvo, ne postoji želja za ljepotom oblika, ili tjelesnom ljepotom ili požudnim prizorima, nego samo za nazočnošću i ljubavlju Božjom. Drugo, ne postoji želja za posjedovanjem ičega drugog osim onoga što je potrebno za preživljavanje, i samo najpotrebnije, ni sa čim u višku. Treće, oni izbjegavaju isprazne i bezvrijedne razgovore. Četvrto, oni ne mare za viđanja s prijateljima ili rođacima, nego sam Ja njihova ljubav i želja. Peto, oni žele zadržati poniznost u sebi, u svojoj savjesti, i izvana u načinu na koji se odijevaju. Šesto, oni nikada nemaju nikakve želje voditi požudan život. Sedmo, oni rađaju sinove i kćeri za njihova Boga kroz njihovo dobro ponašanje i dobar primjer i kroz propovijedanja duhovnih riječi. Oni čuvaju svoju vjeru neokaljanu kada stoje izvan vrata Moje crkve, gdje Mi daju svoj pristanak i Ja im dajem svoj. Oni idu do Moga oltara kada uživaju duhovnu radost Moga Tijela i Krvi, radost u kojoj oni žele biti jedno srce i jedno tijelo i jedna volja sa Mnom, a Ja, istinski Bog i čovjek, moćan na nebu i na zemlji, bit ću poput trećeg s njima i ispuniti njihova srca. Svjetovni supružnici započinju svoj brak u pohotnim željama kao grube zvijeri, pa čak i gore nego grube zvijeri! Ali ovi duhovni supružnici započinju u ljubavi i strahu od Boga i ne brinu se da ugode ikome osim Meni. Zao duh ispunjava i potiče one u svjetovnom braku na bludne žudnje gdje nema ničega do smrada nečista, ali oni u duhovnom braku ispunjeni su Mojim Duhom i zapaljeni vatrom Moje ljubavi koja ih nikada neće iznevjeriti. Ja sam jedan Bog u tri Osobe, i jedan u Božanstvu s Ocem i Svetim Duhom. Jednako kao što je nemoguće Ocu biti odvojen od Sina i Duhu Svetom biti odvojen od njih obojice, i kao što je nemoguće toplini da bude odvojena od vatre, tako je nemoguće ovim duhovnim supružnicima da budu odvojeni od Mene; Ja sam uvijek poput trećeg s njima. Jednom je Moje tijelo rastrgano i umrlo u mukama, ali nikada više neće biti ozlijeđeno ili umrijeti. Jednako tako, oni koji su sjedinjeni u Mene s istinskom vjerom i savršenom voljom nikada neće umrijeti daleko od Mene; jer gdje god oni stajali ili sjedili ili hodali, Ja sam uvijek kao treći s njima. Prirodno planiranje obitelji grešna je kontrola rađanja (PPO) Sveti Cezar iz Arlesa: „ ONOLIKO ČESTO KOLIKO UPOZNA SVOJU ŽENU BEZ ŽELJE ZA DJECOM… BEZ SUMNJE POČINJAVA GRIJEH.“ (W. Jurgens, Vjera Zemaljskih Očeva, Vol. 3: 2233) Papa Pio XI., Casti Connubii (#’s 53-56), Pro. 31, 1930: “Ali ni jedan razlog, koliko god težak, ne može biti stavljen ispred, putem kojeg bi išta suštinski protiv prirode moglo postati pokorno prirodi i moralnim dobrima. Budući da je stoga bračni čin namijenjen ponajprije, po prirodi, rađanju djece, oni koji konzumirajući ga namjerno izigravaju njegove prirodne moći i smjeraju grijehu protiv prirode, počinjavaju djelo koje je sramotno i suštinski pokvareno. “Malo ih se pita, u tu svrhu, ako Sveto Pismo svjedoči kako se Božansko Veličanstvo odnosi s najvećim gnušanjem prema ovom stravičnom zločinu i ima vremena kada ga je kažnjavalo smrću. Kako Sv. Augustin navodi, “Odnos čak i s vlastitom zakonitom ženom nezakonit je i grešan gdje je začeće potomaka spriječeno.” Onan, sin Judin, učinio je tako i Gospodin ga je ubio zato. U stvarnosti, argument protiv Prirodnog Planiranja Obitelji može biti sumiran vrlo lako. Katolička dogma uči nas da je primarna svrha braka (i bračnog čina) rađanje i odgajanje djece. Papa Pio XI., Casti Connubii (# 17), Pro. 31, 1930: “Primarni je cilj braka rađanje i odgajanje djece.” Papa Pio XI., Casti Connubii (# 17), Pro. 31, 1930: “Budući da je stoga bračni čin namijenjen ponajprije, po prirodi, rađanju djece, oni koji konzumirajući ga namjerno izigravaju njegove prirodne moći i smjeraju grijehu protiv prirode, počinjavaju djelo koje je sramotno i suštinski pokvareno.” „Stoga, dakle, otvoreno se odjeljivati od neprekinute kršćanske tradicije neki su nedavno osuđivali, moguće svečano, proglašenje druge doktrine po ovom pitanju, Katolička Crkva, kojoj je Bog povjerio obranu integriteta i čistoće morala, stoji uzdignuta usred moralnih ruševina koje ju okružuju, kako bi mogla očuvati čestitost bračne zajednice od okaljanja ovom prljavom mrljom, podiže svoj glas u znak svojega božanskog ambasadorstva i kroz naša usta naviješta ponovno: ikakvo korištenje, u bilo kojem obliku, braka konzumiranog na takav način da je čin namjerno izigran u svojoj prirodnoj moći stvaranja života je kazneno djelo protiv Božjeg zakona i prirode, i oni koji se upuštaju u njega su označeni krivim za težak grijeh. Stoga, iako se PPO neizravno upliće u sam bračni čin, kako njegovi branitelji vole isticati, to ne predstavlja nikakvu razliku. PPO je osuđen zato što podređuje primarni cilj (ili svrhu) braka i bračnog akta (rađanje i odgoj djece) sekundarnom cilju. PPO podređuje primarni cilj braka drugim stvarima, namjerno pokušava izbjeći djecu (tj. izbjeći primarni cilj) dok ima bračne odnose. PPO stoga preokreće red uspostavljen od Boga samoga. Čini upravo stvar za koju Papa Pio XI. svečano podučava kako ne može biti zakonito učinjena. I ova točka ruši sve argumente od strane onih koji brane PPO; jer su svi argumenti onih koji ih brane, usmjereni na bračni čin sam po sebi, dok slijepo ignoriraju činjenicu da ne predstavlja nikakvu razliku ako par ne dolazi u sukob sa samim činom, ukoliko podređuje i izigra primarnu SVRHU braka. Usprkos dostojanstvenim učenjima koja osuđuju Prirodno Planiranje Obitelji, jednostavna logika reći će katolicima da je to pogrešno. Ako je crkva osudila umjetnu kontracepciju zato što sprječava začeće potomaka, zašto bi bilo dopušteno činiti istu stvar sredstvima druge metode? To je kao da želja i pomisao na ubojstvo nekoga nije grešna prema PPO advokaturi, nego samo čin ubojstva. U publikacijama koje promiču PPO, plodni period žene povremeno se klasificira kao „nesiguran“ i „opasan“, kao da se stvaranje novog života smatra ozbiljnim probojem nacionalne sigurnosti i malo novorođenče opasnim razbojnikom! To je doista odvratno. Može li biti jasnije da oni koji se suglase s ovakvom vrstom ponašanja i ovom metodom isključe Boga i djecu i zamijene ih svojim vlastitim sebičnim planom. Tobija 6:17 – „Sveti mladi Tobija pristupa svojoj zaručnici Sari nakon tri dana molitve, ne zbog tjelesne požude nego samo zbog ljubavi prema potomstvu. Nakon što je upućen od Arkanđela Rafaela da, kako bi se upustio u bračni čin, mora biti radije dirnut ljubavlju prema djeci nego požudom. Jer oni koji na takav način prime brak, kako bi isključili Boga iz sebe, i iz svojih misli, i predali se svojim požudama, kao konj i mula koji nemaju razumijevanja, nad njima đavao ima moć.“ Riječ brak znači „ured majčinstva“. Oni koji koriste PPO, pokušavaju izbjeći brak (ured majčinstva) i isključiti Boga od sebe. Prirodno Planiranje Obitelji također uključuje i nedostatak vjere na strani onih koji ga koriste i promoviraju. Posjeduju li parovi koji koriste PPO, i svećenici koji ga promoviraju, nadnaravnu vjeru u Božju providnost? Vjeruju li da je Bog taj koji šalje život? Ima li itko pravo imati 3 djeteta kada je Bog htio da ima 10? Bog je savršeno svjestan potreba svakog para, i On zna točno što oni mogu podnijeti. Oni s pravom katoličkom vjerom trebali bi biti potpuno nezabrinuti grafovima i kalendarima. Ovo su sve neprirodni instrumenti koji osujećuju Božju volju. Zanemarite ove besmislice i prihvatite činjenicu da vam Bog neće poslati nikakvu djecu s kojom se ne bi mogli nositi. On vas neće opteretiti ni sa čim preteškim, jer Njegov je jaram uvijek lak i Njegov teret uvijek lagan. Kada bi bilo po volji PPO-vaca, ne bi bilo obitelji s više od 10-ero djece, niti mnogih svetaca koji su proizašli iz takvih obitelji (npr. sveta Katarina Sijenska, 23. dijete od 25). Svećenici koji promoviraju „Prirodno“ Ograničenje Obitelji, i parovi koji ga koriste, krivi su za ozbiljan grijeh. To je u suprotnosti s naukom Crkve i u suprotnosti sa zakonom prirode. To je uvreda za Božju providnost, i to je posvemašnji nedostatak vjere. Zašto ne biste prakticirali čestitost umjesto počinjenja smrtnog grijeha PPO-a. Istinsko posvećenje dolazi kroz vrlinu čestitosti! Kao što možete pročitati, nijedan razlog, koliko god težak bio, ne može biti prihvaćen, što podređuje primarni cilj (ili svrhu) braka i bračnog čina (rađanje i odgajanje djece) sekundarnom cilju. Papa Pio XI., Casti Connubii (#’s 53-56), Pro. 31, 1930: “Ali ni jedan razlog, koliko god težak...” Pakao će biti dug za one koji prakticiraju PPO protiv prirodnih zakona. Mi molimo sve svećenike i laike da prihvate nauk Crkve o ovoj temi i povrate vjeru u Božju providnost. Ako ste vi bili uvjereni da vjerujete u ovu odvratnu herezu koja proturječi prirodnom zakonu, pokajte se i priznajte svoje grijehe odmah. Ovdje je detaljniji članak o Prirodnom Planiranju Obitelji (PPO) Kliknite ovdje! Riječi Djevice Marije nevjesti o tome kako postoje tri stvari u plesu i u društvu svijeta te o tome kako je ovaj svijet simboliziran plesom, i o Marijinoj patnji za smrti njena Sina. 27. poglavlje Djevica Marija, Majka Božja, govorila je nevjesti i rekla: „Moja kćeri, želim da znaš da tamo gdje je ples, postoje tri stvari: poimence, isprazne radosti, glasna vika i beskoristan i uzaludan posao. No, kada netko uđe u kuću plesa žalostan ili tužan, tada njegov prijatelj, koji sudjeluje u radosti plesa, vidi svojega prijatelja koji dolazi tamo tužan i žalostan, odmah napušta radost plesa i odvaja sebe od plesa i tuguje sa svojim ožalošćenim prijateljem. Taj ples ovaj je svijet koji je uvijek uhvaćen u nevolji iako se čini kao radost nerazumnom čovjeku. U ovom svijetu postoje tri stvari: isprazna radost, isprazne riječi i beskoristan posao, jer sve što čovjek sakuplja svojim radom mora ostaviti iza sebe. Onaj koji se pridruži ovozemaljskom plesu, treba uzeti u obzir Moj rad i tugu, i zatim tugovati sa Mnom, koja sam bila odvojena od svih svjetovnih radosti, i tada odvojiti sebe od svijeta. Za smrti Moga Sina bila sam poput žene čije je srce probodeno s pet koplja. Prvo koplje bila je Njegova sramotna i prijekora vrijedna golotinja, jer sam vidjela svoga najomiljenijeg i moćnog Sina kako stoji gol uz stup bez ikakve odjeće da Ga pokrije imalo. Drugo koplje bile su optužbe protiv Njega, jer Ga optužiše da je izdajnički izdajnik i lažljivac, Njega, za kojeg sam znala da je pravedan i istinit i da nikada nije nikoga uvrijedio, ili želio uvrijediti ili povrijediti. Treće koplje bila je Njegova trnova kruna koja je probola Njegovu svetu glavu tako nasilno da se krv slijevala u Njegova usta i Njegovu bradu i uši. Četvrto koplje bio je Njegov glas pun žalosti na križu, kojim je zavapio svom Ocu govoreći: „O, Oče, zašto si Me napustio?“ Kao da je htio reći: „O, Oče, nema nikoga da Me sažalijeva osim Tebe.“ Peto koplje koje je probolo Moje srce bila je Njegova najgorča i okrutna smrt. Moje srce bilo je probodeno s toliko mnogo koplja koliko je arterija iz kojih je Njegova predragocjena krv istjecala iz Njega. Uistinu, bol u Njegovim probodenim tetivama, arterijama, stopalima, rukama i tijelu otišla je nemilosrdno u Njegovo srce i iz srca natrag u Njegove tetive; jer Njegovo srce bijaše zdravo i snažno i od najbolje prirode, i život se dugo borio sa smrću; i tako je Njegov život bio produljen usred najgorče boli. Ali kada se Njegova smrt privukla blizu i Njegovo se srce raspuklo od neizdržive boli, tada se cijelo Njegovo tijelo treslo i Njegova glava, koja je bila pognuta unatrag, uzdigla se malo. Njegove su se poluzatvorene oči otvorile, kao što su i Njegova usta bila otvorena, tako da je Njegov okrvavljeni jezik bio vidljiv. Njegovi prsti i ruke, koji su bili kao paralizirani, istegnuše se. Ali kada je predao svoj duh, Njegova glava potonula je prema Njegovim prsima, Njegove ruke spustile su se malo od mjesta rana i Njegova stopala morala su podnijeti većinu težine tijela. Tada Moje ruke postadoše tupe, Moje su oči potamnile, i Moje lice postade bijelo kao mrtvac. Moje uši ništa nisu mogle čuti, Moja usta nisu mogla govoriti, Moje su noge drhtale, i Moje tijelo palo je na zemlju. Kada sam ustala sa zemlje i vidjela svog Sina kako izgleda, strašno izobličen i bjednije nego gubavac, podvrgnula sam svu svoju volju Njegovoj znajući sa sigurnošću da se sve dogodilo prema Njegovoj volji i ne bi se moglo dogoditi da On to nije dopustio. Stoga sam Mu zahvalila na svemu i tako je uvijek bilo neke radosti pomiješane s Mojom tugom, zato što sam vidjela je da On, koji nikada nije zgriješio, u svojoj velikoj ljubavi želio trpjeti ovako mnogo za grijehe čovječanstva. Zbog toga neka svi oni koji su u svijetu, promišljaju kako sam Ja patila kada je Moj Sin umro i uvijek to imaju pred svojim očima i u svojim mislima!“ Riječi Gospodina nevjesti o tome kako je čovjek došao da mu se sudi pred Božji sud , i o zastrašujućoj i groznoj presudi koja mu je izrečena od Boga i svih svetih. 28. poglavlje Nevjesta Kristova vidjela je Boga kako ljutito izgleda, i On reče: „Ja sam bez početka i bez kraja. Nema promjene u Meni, bilo u godini ili danu, nego je sve vrijeme na ovome svijetu kao jedna jedina sekunda ili trenutak za Mene. Svatko tko Me vidi, vidi i zna i razumije sve što je u Meni u trenutku. No, budući da si ti, Moja nevjesto, u materijalnom tijelu, ti ne možeš spoznati ni razumjeti kao duh, i stoga, tebe radi, objasnit ću ti što se dogodilo. Postavljen sam za suca, jer je sav sud dan Meni, i čovjek dođe pred Moj sud postavljen da bi mu se sudilo. Glas je Očev grmio i rekao mu: „Jao tebi što si ikada bio rođen!“ Bog to nije rekao jer se bio pokajao što ga je stvorio, nego je to bilo baš kao što bilo tko žaluje za drugim i osjeća suosjećanje za njega. Nakon toga glas Sina odgovori rekavši: „Ja sam prolio svoju krv za tebe i otrpio najgorču i najoštriju bol za tebe, ali ti si se u cijelosti odvojio od toga i ne želiš imati ništa s tim.“ Glas Duha Svetoga rekao je:“ Ja sam pretražio sve kutove njegova srca da vidim mogu li naći kakve nježnosti ili ljubavi u njegovu srcu, ali on je hladan kao led i težak kao kamen, i Ja nemam što raditi s njim.“ Ova tri glasa nisu se čula glasno kao da su tamo bila tri Boga, nego su se čula za tvoju dobrobit, Moja nevjesto, jer ti ne bi bila u stanju razumjeti ove duhovne tajne drugačije. Nakon toga tri glasa, Oca, Sina i Duha Svetoga, odmah su pretvorena u jedan glas, i ovaj glas zagrmje i reče: „Nipošto Kraljevstvo Nebesko neće biti tebi dano!“ Majka milosti, Djevica Marija, bila je tiha i nije učinila pristupačnim svoje milosrđe, jer onaj kojemu se trebalo suditi nije bio dostojan primati ili uživati Njeno milosrđe; i svi sveti povikaše jednim glasom govoreći: Božja je pravda za njega biti zauvijek protjeran i odijeljen od Tvojeg Kraljevstva i od Tvoje radosti.“ Svi oni koji su bili u vatri čistilišta, rekoše: „Nijedna bol ovdje nije tako gorka ili oštra da je dostojna kazniti tvoje grijehe; ti zaslužuješ otrpjeti mnogo veće muke i ti ćeš stoga biti odijeljen od nas.“ Ali tada jadni čovjek povika prestravljenim glasom, govoreći: „Jao, jao za sjeme koje se našlo zajedno u utrobi moje majke i od kojega primih svoje tijelo!“ On zazva i drugi put, govoreći: „Proklet bio trenutak kada se moja duša združila s mojim tijelom i proklet bio onaj koji mi dade tijelo i dušu!“ On zazva i treći put: „Proklet bio trenutak kada sam došao živ iz utrobe moje majke!“ Tada dođoše tri užasna glasa protiv njega iz pakla govoreći:“ Dođi k nama, prokleta dušo, kao tekući bakar cijedeći se dolje, ka vječnoj smrti i životu vječnom!“ Zazvaše i drugi put:“ Dođi, prokleta dušo, prazna sve dobrote, i primi našu zlobu! Jer tamo neće biti ni jedan od nas koji te neće ispuniti svojom vlastitom pakošću i boli.“ Oni zazvaše treći put:“ Dođi, prokleta dušo, teška kao kamen koji tone neprestano i nikada ne doseže dno gdje se može odmoriti! Ti ćeš potonuti dublje u dubinu nego mi, tako da nećeš stati dok ne dosegneš najniže dijelove pakla.“ Tada je naš Gospodin rekao: „Baš kao čovjek koji je imao više žena i koji vidje jednu od njih kako se otuđuje od njega, i okrene se od nje i prikloni drugima koje ostaju ustrajne u njegovoj volji, i raduje se s njima, jednako tako Ja sam okrenuo svoje lice i svoju milost od njega, i priklonio se svojim slugama i radovao se s njima. Stoga, sad kad si čula o njegovu padu i bijedi, služit ćeš Mi s toliko više iskrenosti i čistoće razmjerno većoj milosti koju sam ti ukazao. Pobjegni svijetu i njegovim željama! Ja nisam prihvatio takve gorke patnje radi svjetovne slave ili zato što sam bio nemoćan ispuniti ju brže ili lakše - jer mogao Sam – ali pravda je zahtijevala tako zato što je čovječanstvo zgriješilo u svakom udu, jednako tako mora i zadovoljština biti učinjena u svakom udu. Zato je Božanstvo osjetilo sućut prema čovječanstvu i u svojoj gorućoj i velikoj ljubavi prema Djevici uzelo ljudskost od Nje kroz koju će On otrpjeti svu kaznu koju je čovječanstvo bilo predodređeno trpjeti. Budući da sam uzeo tvoju kaznu na sebe iz ljubavi, ti trebaš ostati u pravoj poniznosti, baš kao Moji sluge, tako da se nećeš sramiti ni pred kim niti se bojati ičega osim Mene. Čuvaj svoja usta na takav način da, kada bi takva bila Moja volja, ti nikada ne bi govorila. Ne budi rastužena zbog svjetovnih stvari jer one će nestati, a Ja sam u mogućnosti napraviti koga god želim bogatim ili siromašnim. Stoga, Moja nevjesto, smjesti svu svoju nadu u Mene i Ja ću ti pomoći.“ OBJAŠNJENJE Ovaj čovjek čiji je sud ovdje proglašen, bio je plemić, kanonik i podđakon, koji je primio lažni oprost i oženio se bogatom djevicom, ali je zatečen iznenadnom smrću i tako je izgubio što je želio. Riječi Djevice kćeri o dvjema ženama, jednoj zvanoj Ponos i drugoj, Poniznost, (posljednja označava najmiliju Djevicu Mariju), i o tome kako Djevica Marija dolazi ususret onima koji je ljube u trenutku svoje smrti. 29. poglavlje Djevica Marija, Majka Božja, govorila je Sinovoj nevjesti i rekla:“ Postoje dvije žene. Jedna od njih nema nikakvo posebno ime jer je previše nedostojna imati ime. Druga je žena Poniznost i ona se zove Marija. Đavao sam gospodar je nad prvom ženom zato što ima kontrolu nad njom. Vitez ove žene reče joj: „O, moja ženo, ja sam spreman učiniti sve što mogu za vas samo ako bih mogao zadovoljiti svoju seksualnu požudu s vama samo jedanput. Ja samo moćan i jak i hrabrog srca, ne bojim se ničega, a spreman sam otići do svoje smrti za vas.“ Ona mu odgovori: „Moj slugo, tvoja je ljubav prema meni velika. Ali ja sam posjednuta na visokom prijestolju, i imam samo ovo jedno prijestolje, a tu su i troja vrata između nas. Prva vrata toliko su uska da sve što čovjek nosi na svome tijelu biva svučeno i poderano na komadiće ako on stupi ovim vratima. Druga su tako oštra da prosijecaju čak do samih tetiva čovjeka. Treća vrata gore takvom vatrom da ne postoji bijeg ili odmor od njihove topline, nego umjesto toga svatko, ulazeći na ova vrata, biva odmah rastopljen kao bakar. Osim toga, ja sam posjednuta tako visoko na svom tronu da će svatko tko želi sjesti do mene – jer imam samo jedan tron - pasti dolje u najveće dubine poda mnom.“ Vitez joj odgovori: „Ja ću dati svoj život za vas, i pad mi ne smeta.“ Ova je žena Ponos i onaj tko želi doći do nje, mora ići, takoreći, kroz troja vrata. Kroz prva vrata ulazi onaj koji daje sve što ima za ljudske hvale i dobrobit ponosa. I ako ne posjeduje ništa, on koristi svu svoju volju kako bi imao razlog da bude ponosan i osvoji hvalu čovjeka. Kroz druga vrata ulazi onaj koji žrtvuje sav svoj rad i sve što čini, sve svoje vrijeme i sve svoje misli i svu svoju snagu kako bi mogao ispuniti svoj ponos. I čak kada bi mogao predati svoje vlastito tijelo da bude izranjavano za dobrobit ponosa i časti i bogatstva, on bi to dragovoljno učinio. Kroz treća vrata ulazi onaj koji nikada ne počiva ili ima mira, nego vječno gori kao vatra s mišlju kako bi mogao steći nešto časti ili nešto nad čime bi mogao osjećati svjetovni ponos. Ali kada postigne svoju želju, on ne može ostati u istom stanju, nego pada bolno i jadno, međutim, ponos i dalje ostaje u svijetu.“ „Ali Ja“, Marija reče,„ jesam ona koja je najskromnija. Ja sam postavljena na prostrano prijestolje i iznad Mene nema ni sunca ni mjeseca, ni zvijezda, čak ni neba, nego prekrasna i nezamislivo bistra svjetlost koja potječe od ljepote Božjeg veličanstva. Ispod Mene nema ni zemlje ni kamena, nego samo neusporedivo sladak počinak u Božjoj kreposti. Oko Mene nema ni zapreke ni zida nego samo veličanstvena vojska anđela i svetih duša. I, iako sam posjednuta tako visoko, i dalje čujem svoje prijatelje koji su u svijetu, dnevno izlijevajući svoje uzdahe i suze prema Meni. Motrim da njihov rad i njihovo usavršavanje budu veći nego onih koji se bore za svoju ženu Ponos. Ja ću ih stoga posjećivati sa svojim milosrđem i pomoći, i smjestiti ih blizu Mene, na Moje prijestolje, jer ono je vrlo prostrano i može primiti svakoga. Ali oni još ne mogu doći k meni ili sjesti sa mnom, jer još postoje dva zida između nas preko kojih ću ih Ja sigurno prevesti tako da mogu doći do moga prijestolja. Prvi je zid svijet i on je uskogrudan. Stoga će Moji službenici u svijetu biti utješeni po Meni. Drugi je zid smrt. Stoga ću im Ja, njihova najdraža Gospa i Majka, doći ususret i žuriti k njima na njihovoj smrti, tako da se oni čak i u smrti osjete ohrabrenima i utješenima! Smjestit ću ih skupa sa Mnom na prijestolje nebeske radosti tako da oni, u beskrajnoj radosti, mogu počivati zauvijek u užitku Boga i njegovim dobrostivim rukama, i ljubavi vječne slave i nezamislive radosti.“ Riječi našega ljubljenog Gospodina Njegovoj nevjesti o tome kako se mnogi lažni Kršćani umnožavaju te o tome kako Ga oni ponovno razapinju, i o tome kako je On još uvijek spreman ponovno otrpjeti smrt radi dobrobiti grešnog naroda, kada bi to bilo moguće. 30. poglavlje „Ja sam Bog koji je stvorio sve stvari u korist čovjeka na način da mu sve stvari trebaju služiti i pomagati. Ali čovječanstvo zlorabi sve stvari koje sam stvorio u njegovu korist prema svom vlastitom prokletstvu, i njemu je manje stalo do Boga i voli Ga manje nego stvoreni svijet. Židovi su pripremili tri vrste alata za mučenje za Moju patnju: Prvo, drvo na kojemu sam, bičevan i okrunjen, bio razapet. Drugo, željezo kojim su probili kroz Moje ruke i noge. Treće, žuč koju su Mi dali piti. Nakon toga, vrijeđali su Me nazivajući Me budalom zbog smrti koju sam rado otrpio, i nazvali su me lašcem zbog Mojih učenja. Takvih je ljudi danas puno u svijetu i ima vrlo malo onih koji Me tješe. Oni Me razapinju na drvo kroz svoju volju da griješe, oni Me bičuju kroz svoje nestrpljenje (nitko, naime, ne može izdržati ni jednu jedinu riječ za Moju dobrobit) i krune Me trnjem njihova ponosa kada žele biti uzdignuti više i imati više časti nego što Ja želim da imaju. Oni probadaju Moje ruke i noge otvrdlim željezom kada hvale svoje grijehe i otvrdnjuju sami sebe tako da Me se ne bi trebali bojati. Kao piće žuči oni mi nude tugu. Nazivaju me lašcem i budalom zbog mučenja kroz koja sam prošao i rado otrpio. Ja sam dovoljno moćan da ubijem i utopim sve svoje neprijatelje i cijeli svijet u jednom trenutku zbog njihovih grijeha kada bih htio. Ali kada bih ih utopio, oni koji bi preostali, služili bi Mi iz straha, a to ne bi bilo pravo jer bi Mi čovječanstvo trebalo služiti iz ljubavi, a ne zbog straha. Ako bih im Ja osobno došao u svom vidljivom obliku, njihove oči ne bi mogle izdržati vidjeti Me ili njihove uši čuti Me. Jer kako bi smrtni čovjek izdržao pogledati na besmrtnika? Uistinu, u svojoj ljubavi, Ja bih rado ponovno umro za dobrobit čovječanstva kada bi to bilo moguće. Tada se Blažena Djevica Marija pojavila i Sin Božji reče joj: „Što želiš, Moja odabrana Majko?“ I ona odgovori: „ O, Moj Sine, imaj milosti prema svom djelu, Moje ljubavi radi.“ On odgovori: „Pokazati ću im Moju milost ponovno, Tebe radi.“ Nakon toga, naš Gospodin govorio je svojoj nevjesti i rekao: „Ja sam tvoj Bog i Gospodar anđela. Ja sam Gospodar života i smrti. Ja osobno želim živjeti u tvom srcu. Vidi kakvu silnu ljubav Ja imam prema tebi! Nebesa i zemlja i sve stvari u njima ne mogu Me obuhvatiti, a ipak Ja želim stanovati u tvome srcu, koje je samo maleni komadić mesa. Koga bi se tada bojala ili što bi mogla trebati kada imaš u sebi Boga Svemogućeg u kojemu su sve dobre stvari? Trebale bi postojati tri stvari u srcu u kojem Ja živim: Prvo, trebao bi postojati krevet u kojem bismo se mogli odmoriti. Drugo, trebalo bi postojati sjedalo na koje bismo mogli sjesti. Treće, trebala bi postojati svjetiljka da nam daje svjetlost. U tvom srcu trebao bi postojati krevet za odmor, tako da se možeš odmoriti od zlih misli i svjetovnih želja i uvijek se podsjećati i razmatrati radost vječnosti. Sjedalo bi trebala biti tvoja volja ostajanja blizu Mene, čak i ako se katkad dogodi da moraš izaći. Jer je protivno prirodi stalno stajati ili sjediti. Ali onaj koji stalno stoji jest onaj koji stalno ima volju biti sa svijetom i nikada ne sjesti sa Mnom. Svjetlost će biti vjera kojom ti vjeruješ da Ja mogu učiniti sve stvari i jesam svemoguć nad svim stvarima. O tome kako je nevjesta vidjela najmiliju Djevicu Mariju urešenu krunom i drugim uresima neopisive ljepote, i o tome kako Sveti Ivan Krstitelj objašnjava nevjesti značenje krune i drugih uresa. 31. poglavlje Nevjesta Božja vidjela je Kraljicu Neba, Majku Božju, kako nosi neprocjenjivu i prekrasnu krunu na svojoj glavi, i njezinu prekrasnu sjajnu i neopisivo lijepu kosu raspuštenu preko njezinih ramena, sa zlatnom tunikom koja je sjala neopisivom svjetlošću, i plavim ogrtačem boje azurne ili čistoga neba. Kada nevjesta Božja, sveta Brigita, bijaše začuđena takvim divnim prizorom, i u svom čuđenju stajaše tamo potpuno oduševljena i zadivljena, tada joj se ukaže blaženi Ivan Krstitelj i reče: „Slušaj pozorno što sve ovo obznanjuje. Kruna obznanjuje da je Ona Kraljica i Gospa i Majka Kralja anđela; raspuštena kosa obznanjuje da je Ona neokaljana i čista djevica; ogrtač boje neba obznanjuje da su sve zemaljske stvari bile kao mrtve u njezinu srcu i njezinoj volji; zlatna tunika obznanjuje da je Ona bila gorljivo i žarko u ljubavi Božjoj, oboje, u svojoj nutrini i izvana. Njen Sin, Isus Krist, smjestio je sedam ljiljana u njezinu krunu, i između ljiljana smjestio je sedam dragulja. Prvi ljiljan njezina je poniznost; drugi ljiljan njezin je strah; treći njezina poslušnost; četvrti njezino strpljenje; peti njezina postojanost; šesti njezina dobrota, jer Ona je ljubazna i daje svima koji mole od Nje s ljubavlju i voljom za popravljanjem; sedmi njezino milosrđe u teškoćama, jer u kakvim god teškoćama čovjek može biti, ako Ju zaziva svim svojim srcem, on će primiti milost i pomoć od Nje zato što je Ona puna sućuti i milosti. Među ovim sjajnim ljiljanima Njezin je Sin smjestio sedam plemenitih dragih kamena. Prvi je dragulj Njezina neusporediva krepost, jer nema vrline ni u jednom drugom duhu, ili ijednom drugom tijelu, koju Ona nema u većoj mjeri. Drugi dragulj Njezina je savršena čistoća, jer je Kraljica Kraljevstva nebeskog bila toliko čista da od Njezina prvog ulaska u svijet do posljednjeg dana Njezine smrti niti jedna jedina mrlja grijeha nikada nije nađena u Njoj; i niti jedan od svih đavala nikada nije mogao pronaći ni onoliko nečistoće u Njoj koliko bi stalo na glavu pribadače. Ona je uistinu najčišća, jer nije bilo prikladno za Kralja slave da liježe u bilo koju posudu osim najčišće, izabranu pred svim anđelima i ljudima, i čišću od njih. Treći dragulj bila je Njezina ljepota, jer Bog je stalno hvaljen od svojih svetaca zbog ljepote Njegove Majke, i svi sveti anđeli i svete duše ispunjeni su radošću preko Njezine ljepote. Četvrti plemeniti dragulj u kruni mudrost je Djevice Majke, s obzirom na to da je Ona ispunjena svom božanskom mudrošću u Bogu i sva mudrost ispunjena je i usavršena kroz Nju. Peti dragulj Njezina je snaga i moć, jer Ona je toliko snažna i jaka s Bogom u sebi da može pokoriti sve što je stvoreno. Šesti dragulj Njezina je bistrina, jer Ona sjaji tako bistro da čak osvjetljava anđele, čije su oči bistrije od svjetla, a đavli se ne usuđuju pogledati prema Njenoj bistrini. Sedmi je dragulj punina svakog zadovoljstva i radosti i sve duhovne naslade, jer Njena je punina takva da ne postoji nikakva radost koju Ona ne uvećava, nikakvo zadovoljstvo koje nije napravljeno punijim i savršenijim po Njoj i po blaženoj viziji Njenoj, jer ona je ispunjena dobronamjernošću i milosrđem više od svih svetih. Ona je najčišća posuda u kojoj je Kruh anđela ležao i u kojoj se sva slast i sva ljepota nalaze. Između sedam ljiljana u Njenoj kruni Njezin Sin smjestio je ovih sedam dragulja. Stoga, možeš li ti, Njezina Sina nevjesto, štovati i slaviti Ju svim svojim srcem, jer Ona je uistinu vrijedna svake hvale i svake časti s Njezinim Sinom!“ O tome kako je, na Božji poticaj, nevjesta Kristova izabrala siromaštvo za sebe i odrekla se bogatstva i bludnog ponašanja, i o istini stvari koje su joj otkrivene, i o tri izvanredne stvari koje joj je Krist pokazao. 32. poglavlje Naš Gospodin reče svojoj nevjesti: “Ti bi trebala biti poput osobe koja ostavlja i poput one koja sakuplja. Jer trebala bi ostaviti bogatstva i sakupljati vrline, ostaviti prolazne stvari i sakupljati vječne stvari, ostaviti vidljive stvari i sakupljati nevidljive. Ja ću ti poimence dati veselje duše umjesto zadovoljstva tijela, radost neba umjesto radosti svijeta, čast anđela umjesto časti svijeta, nazočnost Boga umjesto nazočnosti tvojih prijatelja; Ja, davatelj i Tvorac svih dobrih stvari, dat ću ti Sebe, umjesto posjedovanja zemaljskih dobara. Odgovori Mi na tri stvari koje ću te pitati. Prva, želiš li biti bogata ili siromašna na ovom svijetu?“ Ona odgovori: „O, moj Gospodine, ja bih radije bila siromašna s obzirom na to da mi bogatstvo ne čini ništa dobro; naprotiv, ono mi smeta i ometa me vrlo mnogo, i odvlači od služenja Tebi.“ „Reci Mi, drugo, nalaziš li štogod vrijedno osude ili lažno prema svojoj savjesti i srcu u riječima koje si čula iz Mojih usta?“ Ona odgovori: „Sigurno ne, sve Tvoje riječi razumne su.“ Naš Gospodin reče po treći put: „Što te više ushićuje, senzualna žudnja tijela koju si ranije imala ili duhovna utjeha i ushit koje imaš sada?“ Ona odgovori: „Osjećam se posramljeno i osramoćeno u svom srcu razmišljati o svojim prijašnjim tjelesnim žudnjama, i sada su mi kao otrov, i okusa su utoliko gorčeg u odnosu prema mojoj prijašnjoj žarkoj ljubavi za njima. Radije bih umrla nego se ikada vratila takvoj požudi; ona ne može biti uspoređena s ovim duhovnim zadovoljstvom i srećom.“ „Dakle,“ naš Gospodin reče, „ti priznaješ u svom umu da su sve stvari koje sam ti rekao istinite. Zašto si onda uplašena i zabrinuta da odgađam stvari za koje sam ti rekao da će se zbiti? Vidi proroke i sjeti se apostola i svetih učitelja Crkve. Jesu li našli nešto u Meni osim istine? Zbog toga oni nisu marili o svijetu ili želji za njim. Zbog čega su drugoga proroci prorekli buduće stvari toliko daleko unaprijed osim ako je to zato što je Bog htio da oni prvo navijeste riječi s djelima koja dolaze kasnije kako bi neuki mogli biti poučeni u vjeri? Uistinu, sve tajne Mojega Svetog Utjelovljenja bile su naviještene prorocima prije nego što sam preuzeo ljudskost i postao čovjekom, čak i zvijezda koja je išla pred Tri Kralja. Oni su vjerovali u riječi proroka i zaslužili vidjeti ono u što su vjerovali, i bijahu uvjereni odmah nakon što su vidjeli zvijezdu. Na isti način sada Moje riječi trebaju prvo biti najavljene tako da bi se, kada kasnije dođu djela, u njih vjerovalo s većom sigurnošću. Pokazao sam ti tri stvari. Prvo, svijest čovjeka čiji sam ti grijeh otkrio i dokazao kroz najjasnije i najočitije znakove. Ali zašto sam to učinio? Nisam li ga mogao sam ubiti? Ili, nisam li ga mogao utopiti u trenutku da sam htio? Naravno da sam mogao. No, da bi drugi mogli biti poučeni i Moje riječi otkrivene pokazujući kako sam pravedan i strpljiv i kako je nesretan taj čovjek kojim đavao vlada, Ja ga i dalje podnosim. Zbog njegove zle volje ostajanja u grijehu i kroz njegovu grešnu požudu u njoj, đavolja moć nad njim toliko je porasla da ga ni nježne riječi, ni oštre prijetnje, ni strah od pakla ne mogu odvratiti od njegova grijeha. I ovo je istinska pravda također, jer kako je on stalno imao volju griješenja, čak iako nije ispunio svoj grijeh djelom, on opravdano zaslužuje biti predan đavlu za svu vječnost. Jer i najmanji grijeh za kojim se žudjelo kasnije, dovoljan je da svakoga tko se ne pokaje osudi iz Kraljevstva nebeskog. Pokazao sam ti dva druga. Đavao je mučio tijelo jednoga, ali mu nije bio u duši. Zatamnio je svijest drugoga kroz njegove spletke, a ipak nije dospio u njegovu dušu i nije imao moći nad njim. Ali sada bi mogla pitati: „Nije li duša isto što i svijest? Nije li đavao u duši kada je u svijesti?“ Nipošto! Tijelo ima dva oka kojima vidi, i čak i ako izgube svoj vid, tijelo i dalje može biti zdravo. Tako je i s dušom. Jer iako su razum i svijest katkad ometeni i uznemireni, ipak, duša ne bude uvijek ranjena grijehom. I stoga je đavao imao moć nad njegovom sviješću, ali ne nad njegovom dušom. Pokazat ću ti trećeg čovjeka čijom dušom i tijelom u potpunosti vlada đavao, i osim ako je prisiljen Mojom moći i Mojom posebnom milošću, on nikada neće biti izbačen iz čovjeka ili ga ostaviti. Iz nekih ljudi đavao izlazi rado i brzo, ali iz drugih samo nevoljko i uz silu. Jer u neke ljude đavao ulazi zbog grijeha njihovih roditelja ili zbog neke skrivene prosudbe Božje; ovo se događa, primjera radi, s djecom i nerazumnim čovjekom. On ulazi u druge zbog njihove nevjere ili nekoga drugog grijeha. Iz tih đavao izlazi rado ako je istjeran od ljudi koji znaju zazivanja ili umijeće o tome kako istjerati đavle. Ako oni poduzmu takav egzorcizam zbog hvalisavosti ili radi kakva zemaljskog dobitka, tada đavao ima moć ulaska u onoga koji ga istjeruje, ili ponovno u istu osobu iz koje je istjeran, jer ni jedan od njih nije imao nikakve ljubavi Božje. Iz onih čije duše i tijelo đavao posjeduje u potpunosti, on nikada ne izlazi osim ako je prisiljen kroz Moju moć. Baš kao što ocat, ako je miješan sa slatkim i dobrim vinom, kvari svu slatkoću vina i nikada ne može biti odvojen od njega, jednako tako ni đavao neće izaći iz duše koju posjeduje osim ako je prisiljen kroz Moje božanske moći. Što je to vino ako ne ljudska duša koja je za Mene bila slađa više od svih stvorenih bića i tako Mi draga da sam dopustio da Moje tetive budu sasječene i Moje tijelo rastrgano do rebara radi nje? Otrpio sam smrt radi nje radije nego da ju izgubim. Ovo vino bilo je očuvano u talogu, jer smjestio sam dušu u tijelo gdje je bila čuvana prema Mojoj volji kao u zapečaćenoj posudi. Ali sada je ovo slatko vino pomiješano s najgorim octom, odnosno sa zlobom đavla, čija Mi je zlobnost gorča i odvratnija od ijednog octa. Po Mojoj moći, ovaj ocat bit će odijeljen od ovog čovjeka čije ću ti ime reći kako bih ti mogao pokazati Moje milosrđe i mudrost kroz njega, ali i Moju presudu i pravdu kroz prvobitnog čovjeka. OBJAŠNJENJE Prvi čovjek bio je plemićkog podrijetla i ponosni kantor koji je, bez Papina odobrenja, otišao u Jeruzalem i bio napadnut od đavla. O ovom demonom opsjednutom čovjeku više se može čitati u knjizi III, poglavlju 31, i u knjizi IV, poglavlju 115. Drugi demonom opsjednut čovjek u istom poglavlju postao je cistercijanski redovnik. Đavao ga je mučio toliko da su ga četiri čovjeka jedva držala. Njegov isplaženi jezik izgledao je poput jezika vola. Okovi na njegovim rukama nevidljivo su razbijeni u komade. Nakon mjesec i dva dana ovaj čovjek bio je izliječen od svete Brigite. Treći demonom opsjednut čovjek bio je ovršitelj iz Ostergotlanda. Kada je bio savjetovan da učini pokoru, rekao je onome koji ga je savjetovao: „Ne može li vlasnik kuće sjesti gdje želi? Đavao ima moje srce i moj jezik, kako mogu učiniti pokoru?“ Također je proklinjao svece Božje i umro te iste noći bez sakramenata i ispovijedi. Riječi opomene našeg Gospodina Njegovoj nevjesti o pravoj i lažnoj mudrosti i o tome kako dobri anđeli pomažu mudre koji su dobri, dok đavli pomažu mudre koji su zli. 33. poglavlje „Moji su prijatelji poput učenjaka koji imaju tri stvari: Prvo, razborito razumijevanje iznad onoga što je mozgu prirodno. Drugo, mudrost bez ljudske pomoći, jer ih Ja osobno učim iznutra. Treće, oni su puni slatkoće i božanske ljubavi kojom poražavaju đavla. No, u današnje vrijeme ljudi uče na drugačiji način. Prvo, oni žele biti mudri iz hvalisavosti kako bi mogli biti nazivani dobrim službenicima i majstorskim učenjacima. Drugo, oni žele biti mudri kako bi posjedovali i osvojili bogatstva. Treće, oni žele biti mudri kako bi osvojili časti i privilegije. I zato ih Ja ostavljam kada odu u svoje škole i uđu tamo, jer uče radi ponosa, a Ja ih učim poniznosti. Oni se upisuju u škole zbog pohlepe, a Ja nisam imao gdje glavu nasloniti. Oni odlaze kako bi stekli povlastice, zavideći onima na pozicijama višim od njihove, a Ja sam bio suđen od Pilata i izrugivan od Heroda. Zato ih ostavljam, jer oni ne uče Moju mudrost. No, budući da sam dobar i ljubazan, Ja dajem svakome ono za što moli. Onaj koji moli za kruh, prima kruh. I onome koji moli za slamu, bit će dana slama. Moji prijatelji mole za kruh, jer oni traže i uče mudrost Božju, gdje se Moja ljubav nalazi. No drugi, međutim, mole za slamu, a to je svjetovna mudrost. Jer kao što je slama neupotrebljiva čovjeku za hranu, iako jest hrana nerazumnim životinjama, tako također nema ni koristi od svjetovne mudrosti koju traže, niti hrane za dušu, nego samo malo ime i beskoristan posao. Jer kada čovjek umre, sva njegova mudrost iskorijenjena je ni u što i on više ne može biti viđen od onih koji su ga običavali hvaliti. Ja sam kao moćni gospodar s mnogo slugu koji, na način njihova gospodara, daju ljudima ono što im treba. Na ovaj način dobri anđeli i zli anđeli stoje u Mojoj službi. Dobri anđeli brinu se o potrebama onih koji uče Moju mudrost, odnosno onih koji rade u Mojoj službi, hraneći ih utjehom i ugodnim radom. No, svjetovno mudre pomažu zli anđeli koji ih nadahnjuju onim što oni žele i oblikuju ih po svojoj volji, inspirirajući ih mislima o velikim špekulacijama s mnogo posla. Ali kada bi oni pogledali prema Meni, mogao bih im dati kruha i mudrosti bez ikakva truda ili muke i dovoljnu količinu svijeta da ih zadovoljim. Ali oni nikada ne mogu biti zasićeni svijetom jer okreću ono što je slatko u gorčinu za sebe. Ali ti, Moja nevjesto, trebala bi biti poput sira, i tvoje tijelo kao kalup u kojem se sir oblikuje dok ne poprimi oblik kalupa. Na ovaj način tvoja duša, koja je za Mene divna i slatka poput sira, mora biti iskušana i pročišćena u tijelu sve dok tijelo i duša ujedinjeni ne pristanu održati isti oblik suzdržljivosti kako bi tijelo poštovalo duh i duh vodio tijelo prema svim vrlinama. Podučavanje Kristovo Njegovoj nevjesti o tome kako bi ona trebala živjeti te o tome kako đavao priznaje Kristu da nevjesta voli Krista iznad svih stvari, i o tome kako đavao pita Krista zašto ju voli toliko, te o ljubavi koju Krist ima za svoju nevjestu. 34. poglavlje „Ja sam Stvoritelj neba i zemlje. Bio sam istinski Bog i istinski čovjek u utrobi Djevice, i ustao sam od mrtvih i uzašao na nebo. Ti si, Moja nova nevjesto, došla na nepoznato mjesto. Stoga moraš učiniti četiri stvari: Prvo, moraš znati jezik mjesta. Drugo, moraš imati prikladnu odjeću. Treće, moraš znati kako organizirati svoje dane i svoje vrijeme u skladu s običajima mjesta. Četvrto, moraš se prilagoditi na novu hranu. Dakle, s obzirom na to da si došla iz nestabilnosti svijeta u stabilnost, ti moraš naučiti novi jezik, to jest uzdržljivost od beskorisnih i ispraznih riječi, katkad čak i od onih dopuštenih kako bi promotrila važnost i vrlinu tišine. Drugo, tvoja odjeća trebala bi biti skromna, i iznutra i izvana, tako da se ne veličaš iznutra kao svetija od ostalih, niti da se izvana sramiš biti viđena kao ponizna pred ljudima. Treće, tvoje vrijeme treba biti uređeno tako da, kao što si prije običavala imati puno vremena za potrebe tijela, sada imaš samo vremena za dušu, to jest da nikada više ne poželiš griješiti protiv Mene. Četvrto, tvoja nova hrana suzdržljivost je od proždrljivosti i delicija sa svom razboritošću onoliko koliko to tvoja ljudska narav može izdržati. Suzdržavanje koje ide preko granica ljudske prirode ne godi Mi, jer Ja zahtijevam racionalizaciju i kroćenje požuda. Tada se đavao pojavi u istom trenutku. Naš mu Gospodin reče: „Ti si stvoren od Mene i vidio si svu pravdu u Meni. Odgovori Mi sada, je li ova Moja nova nevjesta zakonito Moja po dokazanoj pravdi. Jer ti Ja dopuštam da vidiš i razumiješ njeno srce kako bi mogao znati kako Mi odgovoriti. Voli li išta drugo jednako toliko koliko voli Mene, ili bi li uzela išta u zamjenu za Mene?“ Đavao odgovori: „Ništa ne voli toliko koliko voli Tebe, i radije bi otrpjela svaku muku nego te izgubila, samo ako bi joj dao vrlinu strpljenja. Vidim nešto poput spoja vatre koji se spušta od Tebe do nje i veže njezino srce tako jako da ona, niti misli, niti voli išta osim Tebe. Tada naš Gospodin reče đavlu: „ Reci Mi kako se ona sviđa tvome srcu, ili kako ti se sviđa ova velika ljubav koju imam prema njoj.“ Đavao odgovori: „Ja imam dva oka; jedno je tjelesno, iako ja nisam tjelesan, i ovim okom zapažam zemaljske stvari tako jasno da ne postoji ništa toliko tajno ili mračno da bi se moglo sakriti od mene. Drugo je oko duhovno, i njime vidim tako jasno da ne postoji bol tako mala da ne mogu vidjeti ni razumjeti kojem grijehu ona pripada. I ne postoji grijeh tako malen ili beznačajan da ga ja ne vidim osim ako je očišćen pokajanjem i pokorom. Ali, iako ne postoje dijelovi tijela osjetljiviji i ranjiviji od očiju, ipak bih puno radije želio da mi dvije zapaljene baklje bez kraja prodru u oči nego da ona vidi očima duha. Ja također imam dva uha. Jedno je tjelesno i nitko ne može pričati toliko tajno i tiho da ja neću odmah čuti i saznati kroz ovo uho. Drugo je uho duhovno i nitko ne može imati tako skrovitu misao ili želju za ikakvim grijehom da ja to ne čujem kroz ovo uho, osim ako je oprana pokorom. I ja bih radije odabrao da se patnje pakla sruče naprijed kao potok i, šireći najužasniju vruću vatru bez kraja, teku kroz moje uši, nego da ona išta čuje ušima duha. Ja također imam duhovno srce, i rado bih dopustio da se neprestano reže na komade i konstantno obnavlja u istoj patnji kako bi se njezino srce ohladilo u Tvojoj službi i ljubavi. Ali, s obzirom na to da si Ti pravedan, ja sada imam pitanje za Tebe na koje možeš odgovoriti. Reci mi, zašto ju voliš toliko? Zašto nisi odabrao nekog svetijeg, bogatijeg i ljepšeg za sebe?“ Naš Gospodin odgovori:“ Zato što je pravda zahtijevala tako. Ti si stvoren od Mene i vidio si svu pravdu u Meni. Reci Mi, dok ona sluša, zašto je bilo pravedno da ti trebaš imati takav težak pad i o čemu si razmišljao kada si pao.“ Đavao odgovori: „ Vidio sam tri stvari u Tebi. Vidio sam Tvoju slavu i čast koje bijahu iznad svih stvari, i pomislio o svojoj vlastitoj slavi. Zbog ovog razloga postao sam ponosan i odlučio ne samo postati Tebi jednak, nego biti čak i viši od Tebe. Drugo, vidio sam da si Ti moćniji od svih ostalih, i stoga sam poželio biti moćniji od Tebe. Treće, vidio sam što će se dogoditi u budućnosti, i s obzirom na to da su Tvoja slava i čast bez početka i bit će bez kraja, zavidio sam Ti i pomislio kako bih rado bio mučen zauvijek najgorčim kaznama ako bi time Ti umro. I s takvim sam mislima i željama pao, i odmah je nastao pakao.“ Naš Gospodin odgovori: „ Pitao si Me zašto volim svoju nevjestu toliko. Nesumnjivo, to je zato što Ja mijenjam svu tvoju zlobu u dobro. Jer otkako si ti postao ponosan i nisi Me htio imati, svog Stvoritelja, kao tebi jednaka, zbog toga, ponizivši se u svim stvarima, Ja okupljam grešnike sebi i činim sebe njima jednakim dajući im svoju slavu. Drugo, budući da si imao takvu zlu želju da si želio biti moćniji od Mene, zbog toga Ja činim grešnike moćnijima od tebe i sudionicima u Mojoj moći. Treće, zbog tvoje zavisti Meni, Ja sam toliko pun ljubavi da sam ponudio samog sebe i žrtvovao sebe za dobrobit svih kroz Moju smrt.“ Nakon toga, naš Gospodin reče:“ Sada je, đavle, tvoje tamno srce prosvijetljeno. Reci Mi, dok ona sluša, kakvu ljubav Ja imam prema njoj.“ Đavo odgovori: „ Kada bi bilo moguće, Ti bi rado otrpio istu bol u svakom i svim udovima, baš kao što si jednom otrpio na križu u svim svojim udovima, prije nego ju izgubio. „Tada naš Gospodin odgovori: „Budući da sam tako milostiv da ne odbijam svoju milost ni oprost nikome tko ih zatraži, pitaj Me tada ponizno za milost ti sam, i Ja ću ti je dati.“ Đavao odgovori: „Nikada to neću učiniti. Jer kada sam pao, kazna je uspostavljena za svaki grijeh i za svaku bezvrijednu riječ i misao. I svaki duh ili đavao koji je pao, imat će svoju kaznu. I prije nego što bih savio svoje koljeno pred Tobom, radije bih gutao sve kazne u sebe, dokle god bi se moja usta mogla otvarati i zatvarati u kazni, tako da bi se moja kazna zauvijek obnavljala.“ Tada naš Gospodin reče svojoj nevjesti: „Vidi kako je otvrdnuo gospodar svijeta i kako je moćan protiv Mene zbog Moje skrivene pravde. Ja bih ga uistinu mogao uništiti u trenutku kroz svoju moć, ali Ja ne činim ništa više nepravde prema njemu nego prema dobrom anđelu u Kraljevstvu nebeskom. Ali kada njegovo vrijeme dođe, a sada se približava, Ja ću ga osuditi s njegovim sljedbenicima. Stoga, Moja nevjesto, budi uvijek ustrajna u svojim dobrim djelima. Voli Me svim svojim srcem. Ne boj se ničega osim Mene. Ja sam, naime, Gospodar nad đavlom i nad svim stvorenim stvarima. Riječi Djevice Marije nevjesti o vlastitoj tuzi za muke Kristove, i o tome kako je svijet bio prodan kroz Adama i Evu i otkupljen natrag kao s jednim srcem kroz Krista i Njegovu Djevicu Majku 35. poglavlje Marija, Majka Božja, govorila je nevjesti Kristovoj i reče: „Moja kćeri razmatraj panju Moga Sina, jer su Njegovi udovi bili kao Moji vlastiti udovi i Njegovo srce kao Moje vlastito srce. Jer baš kao što su druga djeca bila nošena u utrobi svojih majki, tako je i On bio u Meni. No, On je bio začet kroz goruću milost ljubavi Božje. Drugi su, međutim, začeti kroz požudu tijela. Prema tome, Ivan apostol, njegov rođak, s pravom kaže:“Riječ je tijelom postala.“ On je došao kroz ljubav i bio u Meni. Riječ i ljubav su Ga stvorili u Meni. On je uistinu za Mene bio poput Mog vlastitog srca. Jer kada sam Ga rodila, osjetila sam kao da se polovica Moga srca rodila i izašla iz Mene. I kada je podnosio patnju, činilo se kao da Moje vlastito srce pati. Baš kao kada je nešto dopola unutra i otpola vani – vanjska strana osjeti bol i patnju, ali unutarnja strana također osjeća sličnu patnju – tako je bilo Meni kada je Moj Sin bičevan i ranjen; bilo je kao da je Moje vlastito srce bičevano i ranjeno. Ja sam također bila ona koja Mu je bila najbliža za Njegove patnje i nisam se nikada odvajala od Njega. Stajala sam vrlo blizu Njegova križa i, baš kao što ono što je najbliže srcu ubode najgore, tako je Njegova bol bila teža i gora Meni nego drugima. Kada Me pogledao s križa i kada sam Ga vidjela, suze su potekle niz Moje oči kao krv iz vena. I kada Me On vidio tako pogođenu bolom i preplavljujućom tugom, On je osjetio takvu tugu nad Mojom boli da je sva bol iz Njegovih vlastitih rana postala kao stišana i mrtva zbog boli koju je vidio u Meni. Ja mogu stoga hrabro reći da je Njegova bol bila Moja bol jer je Njegovo srce bilo Moje srce. Jer kao što su Adam i Eva prodali svijet za jabuku, tako smo Moj Sin i Ja otkupili svijet natrag kao s jednim srcem. Razmatraj stoga, Moja kćeri, kako sam Ja bila na smrti svojega Sina, i neće ti biti teško ostaviti svijet i njegove brige. Odgovor našeg Gospodina anđelu koji se molio da tuga u tijelu i duši bude dana nevjesti, i o tome kako čak i veća tuga treba biti dana savršenijim dušama. 36. poglavlje Anđeo se molio za nevjestu svoga Gospodara i naš mu Gospodin odgovori: „Ti si poput viteza Gospodarova koji nikada nije odložio svoju kacigu zbog umora i koji nikada nije odvratio svoje oči od bitke zbog straha. Ti si postojan kao planina i gorljiv kao plamen. Tako si čist da nema mrlje u tebi. Moliš Me da imam milosti prema svojoj nevjesti. Ti znaš i vidiš sve stvari u Meni. Ipak, dok ona sluša, reci Mi kakvu milost tražiš za nju; jer milost je naime trostruka. Jedna je milost po kojoj se tijelo kažnjava i muči, a duša se pošteđuje, kao što se dogodilo s Mojim slugom Jobom čije je tijelo moralo otrpjeti svakakve boli i mučenja, ali čija je duša bila zaštićena. Druga je milost ona po kojoj su duša i tijelo pošteđeni muke, kao što je bilo u slučaju kralja koji je živio u svim vrstama požuda i zemaljskih užitaka i nije imao boli niti u tijelu niti u duši dok je živio na svijetu. Treća je milost ona po kojoj su i duša i tijelo kažnjeni, tako da oni imaju teškoća u svom tijelu i tugu u svom srcu, kao što se dogodilo s Petrom i Pavlom i drugim svecima. Jer postoje tri stanja za ljude u svijetu: Prvo je stanje onih koji su pali u grijeh i ustali ponovno; ovima katkad dopustim da pate u svojim tijelima kako bi mogli biti spašeni. Drugo je stanje onih koji bi rado živjeli zauvijek kako bi mogli griješiti zauvijek i koji imaju svu svoju volju i misli usmjerene na svijet, i ako oni učine išta za Mene u bilo koje vrijeme, oni to čine s namjerom rasta i umnožavanja svojih zemaljskih posjeda. Niti kazna tijela niti jake boli srca ne daju se ovim ljudima, nego im je umjesto toga dopušteno slijediti svoju vlastitu moć i volju zato što će primiti nagradu ovdje i za najmanje dobro koje su učinili za Mene, i onda biti mučeni za svu vječnost. Zato što je njihova volja za grijehom vječna, njihova će muka također biti vječna. Treće je stanje onih koji se više boje griješiti protiv Mene i vrijeđati Me nego što se boje ikakve muke. Oni bi radije izdržali da budu mučeni nepodnošljivim bolima u vječnosti nego Me svjesno isprovocirali do gnjeva. Patnje tijela i srca dane su ovim ljudima, kao Petru, Pavlu i drugim svecima, kako bi mogli naknaditi za sve svoje grijehe u ovome svijetu, ili kako bi mogli biti oštro kažnjavani jedno vrijeme radi njihove veće slave i postavljeni kao primjer drugima. Pokazao sam ti ovu trostruku milost prema trima osobama u ovom kraljevstvu čija su ti imena dobro poznata. Ali sada, Moj anđele i slugo, reci Mi, kakvu milost ti moliš za Moju nevjestu?“ On odgovori: „Ja molim za milost njezine duše i tijela, kako bi mogla naknaditi za sve svoje grijehe u ovome svijetu i kako niti jedan od njezinih grijeha ne bi došao pred Tvoj sud.“ Naš Gospodin odgovori:“ Neka bude učinjeno prema tvojoj volji.“ Tada reče nevjesti: „Ti si Moja i Ja ću činiti s tobom kako je volja Moja. Ništa ne voli toliko koliko voliš Mene. Pročišćavaj se stalno od grijeha svaki sat prema savjetu onih kojima sam te povjerio. Ne skrivaj ni jedan grijeh! Ne ostavljaj ništa nepreispitano! Ne smatraj ni jedan grijeh lakim ili dostojnim zanemarivanja! Jer na sve što zaboraviš, Ja ću te podsjetiti i suditi. Niti jedan od grijeha koje si počinila neće doći pred Moj sud ako su kažnjeni i okajani kroz tvoju pokoru dok živiš. Ali oni grijesi za koje nisi napravila nikakvu pokoru, bit će očišćeni ili u čistilištu ili kroz neku Moju tajnu prosudbu, osim ako učiniš punu zadovoljštinu i naknadu za njih ovdje na zemlji.“ Riječi Djevice Marije nevjesti o izvrsnosti Njezina Sina, i o tome kako Krist sada biva razapinjan još okrutnije od svojih neprijatelja, zlih kršćana, nego što je nekoć bio od Židova, i o tome kako će takvi ljudi primiti težu i gorču kaznu. 37. poglavlje Kraljica Neba reče: „Moj Sin imao je tri dobre stvari: Prva je bila to što nitko nikada nije imao tako lijepo tijelo kao On, jer je On imao dvije savršene prirode, naime, svoje Božanstvo i Čovječnost. Njegovo tijelo bilo je tako čisto da, jednako kao što se nikakva mrlja ne može naći u najčišćim očima, tako se niti jedan defekt nije mogao naći na Njegovu tijelu. Drugo dobro bilo je to što On nikada nije zgriješio. Ostala djeca, međutim, katkad podnose grijehe svojih roditelja i katkad svoje vlastite; ali On nikada nije zgriješio, a ipak je podnio grijehe svih. Treće je dobro to što neki ljudi umru radi Boga te kako bi primili veću nagradu, ali On je umro jednako toliko za dobrobit svojih neprijatelja koliko za Mene i svoje prijatelje. Kada su Ga Njegovi neprijatelji razapeli, učinili su Mu četiri stvari: Prvo, okrunili su Ga trnovom krunom. Drugo, proboli su Njegove ruke i noge. Treće, dali su Mu žuči da pije. Četvrto, proboli su Njegov bok. Ali, sada se Ja žalim da neprijatelji Moga Sina, koji su sada u svijetu, Njega razapinju još okrutnije u duhovnom smislu nego Židovi koji su razapeli Njegovo tijelo. Jer, iako Božanstvo ne može trpjeti ni umrijeti, ipak, oni Ga razapinju kroz svoje vlastite opačine i grijehe. Jer ako čovjek uvrijedi ili povrijedi sliku svoga neprijatelja, slika ne osjeća da joj je učinjena šteta; unatoč tome, počinitelj treba biti optužen i osuđen zbog svoje zle namjere činjenja zla jednako kao da se radi o djelu. Na isti su način, poroci i grijesi kojima razapinju Mojega Sina duhovno, Njemu odvratniji i teži od poroka onih koji su razapeli Njegovo tijelo. Ali sada bi mogla pitati: „Kako Ga razapinju?“ Prije svega, vežu Ga na križ koji su pripremili za Njega kada se ne obaziru na zapovijedi njihova Stvoritelja i Gospodina, nego Ga obeščašćuju kada ih On upozorava, kroz svoje sluge da Mu služe, te to preziru i umjesto toga rade ono što njima ugađa. Tada razapinju Njegovu desnu ruku kada drže pravdu za nepravdu, govoreći: “Grijeh nije tako težak i mrzak Bogu kako je rečeno. Bog nikoga ne kažnjava za cijelu vječnost; On nam samo prijeti ovim teškim stvarima da nas uplaši. Zašto bi u protivnom iskupio čovjeka ako je htio da propadnemo?“ Oni ne smatraju da je i posljednji najmanji grijeh, u kojem čovjek nalazi zadovoljstvo, dovoljan da ga osudi na vječne muke, i da Bog ne dopušta da i posljednji najmanji grijeh prođe nekažnjeno, jednako kao što ne dopušta da ni najmanje posljednje dobro djelo prođe nenagrađeno. Dakle, oni će biti mučeni za cijelu vječnost zbog svoje stalne namjere griješenja i Moj Sin, koji vidi srce, uračunava to kao djelo. Jer oni bi ispunili svoju volju djelima kada bi Moj Sin to podnosio ili dopuštao. Tada razapinju Njegovu lijevu ruku kada preokreću vrlinu u grijeh i volju da nastave u grijehu do kraja govoreći : “Ako mi samo jedanput kažemo na kraju našeg života „O Bože, imaj milosti prema meni“, Božja milost tako je velika da će nam biti oprošteno.“ Ali ovo nije vrlina – željeti griješiti bez popravljanja samoga sebe, i željeti primiti nagradu bez rada za nju, ne osim ako se nađe pravo kajanje u srcu da se čovjek želi promijeniti, samo kada bi on to mogao učiniti, a da nije zbog bolesti ili neke druge smetnje. Nakon toga, oni razapinju Njegove noge kada se prepuštaju užitku griješenja a da nijednom ne pomisle na gorke patnje Moga Sina, ili da Mu nijednom ne zahvale iz svojega najintimnijeg srca riječima poput ovih: „Moj Gospodine i Bože, kako je gorka Tvoja patnja bila, slava i čast Tebi zbog Tvoje smrti“ – takve se riječi nikada ne čuju iz njihovih usta. Tada Ga krune krunom podsmijeha kada se izruguju Njegovim slugama i smatraju beskorisnim služiti Mu. Daju Mu piti žuči kada se raduju i slave u grijehu. I niti jednom da bi se javila misao u njihovim srcima o tome kako težak, i mnogobrojan, i opasan njihov grijeh jest. Oni probadaju Njegov bok kada imaju volju nastaviti u grijehu. Uistinu, kažem ti – a ti ovo možeš reći Mojim prijateljima – da su takvi ljudi nepravedniji u očima Moga Sina nego oni koji su Ga osudili, neljubazniji od onih koji su Ga razapeli, besramniji od onih koji su Ga prodali, i oni će stoga primiti veću muku nego ostali. Pilat je znao vrlo dobro da Moj Sin nije zgriješio i nije zaslužio umrijeti. Ali on se svejedno osjećao primoranim osuditi Moga Sina na smrt, jer se bojao gubitka svoje svjetovne moći i pobune Židova. Ali čega bi se ovi trebali bojati ako bi služili Mome Sinu, ili kakvu bi čast ili dostojanstvo oni izgubili kad bi Ga štovali? Oni će stoga biti osuđeni težom kaznom od Pilatove, jer su oni gori od njega u očima Moga Sina. Jer Pilat Ga je osudio zbog zahtjeva i volje ostalih i zbog straha, ali ovi Ga osuđuju zbog svoje vlastite koristi i bez ikakvog straha kada Ga obeščašćuju počinjavajući grijeh od kojega bi se mogli suzdržati kada bi htjeli. Ali oni se ne suzdržavaju od grijeha, niti su posramljeni zbog grijeha koje su počinili, jer ne smatraju da su nedostojni dobrih dijela Onoga kojemu ne služe. Oni su također gori od Jude, jer kada je Juda izdao svog Gospodina, on je znao vrlo dobro da On bijaše Bog, i da je zgriješio teško protiv Njega, ali je izgubio nadu i požurio svoje dane prema paklu smatrajući se nedostojnim života. No, ovi znaju svoje grijehe vrlo dobro, a ipak su i dalje u njima bez osjećaja ikakve grižnje savjesti o tome u svojim srcima. Oni žele uzeti Kraljevstvo nebesko nasiljem i moći kada misle da ga mogu dobiti, ne kroz svoja dobra djela, nego kroz uzaludnu nadu, no ono je dano samo onima koji rade i trpe nešto radi Boga. Oni su također gori od onih koji su razapeli Moga Sina. Jer kada su ovi vidjeli dobra djela Moga Sina, naime, podizanje mrtvih i čišćenje gubavih, pomislili su: „Ovaj čovjek čini nečuvena i izvanredna čuda. On svladava svakoga koga hoće riječju, On zna sve naše misli i čini što god On hoće. Ako je On uspješan, svi ćemo se morati pokoriti Njegovoj moći i postati Njegovi podanici.“ Stoga, kako bi izbjegli da budu podvrgnuti Njemu, oni su Ga razapeli zbog svoje zavisti. Ali da su znali da je On Kralj Slave, nikada Ga ne bi razapeli. Ali ovi ljudi vide Njegova dobra djela i čuda svaki dan, i oni iskorištavaju Njegova dobra djela i slušaju kako bi Ga trebali služiti i prići Mu, ali si misle: „Ako moramo napustiti svu svoju zemaljsku svojinu i slijediti Njegovu volju, a ne svoju vlastitu, bilo bi to teško i nepodnošljivo.“ Oni preziru Njegovu volju tako da ne bi trebala biti stavljena iznad njihove vlastite volje, i razapinju Moga Sina kroz svoja otvrdla srca kada dodaju grijeh na grijeh protiv svoje savjesti. Oni su gori od onih koji su razapeli Moga Sina, jer Židovi su to učinili zbog zavisti i zato što nisu znali da je On Bog, ali ovi znaju da je On Bog, a ipak, u svojoj vlastitoj zlobi, i drskosti, i pohlepi, razapinju Ga duhovno okrutnije no što su to Židovu učinili tjelesno. Jer oni sami otkupljeni su, ali Židovi još nisu bili otkupljeni. Stoga, Moja nevjesto, pokori se Mome Sinu i Njega se boj, jer baš kao što je milosrdan, On je ujedno i pravedan.“ Najugodniji razgovor Boga Oca sa Sinom, te o tome kako je Otac dao novu nevjestu Sinu, i kako ju je Sin primio sebi sa zadovoljstvom, te o tome kako Zaručnik uči nevjestu o strpljenju, poslušnosti i jednostavnosti kroz primjer. 38. poglavlje Otac je razgovarao sa Sinom, rekavši: „Došao sam s ljubavlju prema Djevici i uzeo Tvoje pravo tijelo od nje. Ti si stoga u Meni i Ja u Tebi. Kao što vatra i toplina nikada nisu odvojene, tako je nemoguće odvojiti Božanstvo iz Čovječnosti.“ Sin odgovori: „Neka sva slava i čast budu Tebi, Oče; neka Tvoja volja bude vršena u Meni i Moja u Tebi.“ Otac mu odgovori ponovno: “Evo, Sine Moj, povjeravam Ti ovu novu nevjestu da poput ovce bude vođena i poučena. Kao vlasnik ovce Ti ćeš dobiti od nje sir za hranu i mlijeko za piće te vunu da se odjeneš. A ti bi Ga, nevjesto, trebala slušati. Imaš tri stvari koje moraš učiniti: moraš biti strpljiva, pokorna i voljna činiti što je dobro.“ Tada Sin reče Ocu: „Tvoja volja s moću, moć s poniznošću, poniznost s mudrošću, mudrost s milošću; neka bude volja Tvoja, koja jest i uvijek će biti, bez početka i kraja, u Meni. Ja je uzimam sebi u svoju ljubav, u Tvoju moć i u vodstvo Duha Svetoga, koji nisu tri boga nego jedan Bog.“ Tada Sin reče nevjesti:“ Čula si kako te Otac povjerio Meni poput ovce. Ti moraš stoga biti prostodušna i strpljiva kao ovca i plodna u prinosu hrane i odjeće. Tri su čovjeka u svijetu. Prvi je potpuno gol, drugi je žedan i treći je gladan. Prvi označava vjeru Moje Crkve i gol je zato što je svakoga sram i strah pričati o istini vjere i Mojim zapovijedima. A, ako neki ljudi pričaju ili uče o takvim stvarima, oni su prezreni i optuženi da su lažljivci. Stoga Moje riječi, koje proizlaze iz Mojih usta, trebaju zaodjenuti ovu vjeru kao vuna. Jer kao što vuna raste na tijelu ovce od topline, tako i Moje riječi proizlaze iz topline Moga Božanstva i Čovječnosti do tvoga srca. One će zaodjenuti Moju Svetu Vjeru svjedočanstvom istine i mudrosti i dokazati da vjera koja je sada zanemarivana kao uzaludna, jest istinita, tako da će oni koji su dosad bili lijeni u odijevanju svoje vjere u djela ljubavi, nakon saslušanja Mojih riječi o ljubavi biti obraćeni i potaknuti ponovno kako bi govorili sa sigurnošću vjere i djelovali hrabro. Drugi označava Moje prijatelje koji imaju žarku želju učiniti Moju čast savršenom i rastužuju se na Moja obeščašćenja. Oni će biti ispunjeni slatkoćom koju su čuli u Mojim riječima, i potaknuti većom ljubavlju prema Meni, i zajedno s njima drugi, koji su sada mrtvi u grijehu, bit će također potaknuti u Mojoj ljubavi kada čuju o milosrđu koje sam učinio grešnicima. Treći označava one koji misle ovako u svojim srcima: „Kada bismo samo znali Božju volju i kako bismo trebali živjeti, i kada bi nas netko naučio dobrom načinu, mi bismo rado učinili ono što možemo za čast Božju.“ Ti su gladni upoznati Moj način i volju, ali nitko ih ne hrani jer im nitko ne pokazuje u potpunosti što bi trebali učiniti, a ako im se pokaže ili ih se nauči što bi trebali činiti, nitko ne živi prema riječima sa svojim djelima. I zbog tog razloga njima se riječi doimaju poput mrtvih. Stoga ću im Ja osobno pokazati i podučiti ih što bi trebali činiti i ispuniti ih svojom slatkoćom. Jer svjetovne stvari, koje su viđene i željene sada od gotovo svakoga, ne mogu ispuniti čovječanstvo, nego samo pobuđuju njegovu želju i pohlepu svijeta osvojiti sve više i više stvari. Ali Moje riječi i Moja ljubav nahranit će ljude i ispuniti ih obiljem utjehe. Stoga, Moja nevjesto, koja si Moja ovca, ti moraš voditi računa da zadržiš svoje strpljenje i poslušnost. Ti si sva Moja po pravu i trebala bi stoga slijediti Moju volju. Onaj tko želi slijediti volju drugoga, trebao bi imati tri stvari: Prvo, trebao bi imati istu volju i mišljenje kao drugi; drugo, imati slična djela; treće, trebao bi se odmaknuti od svojih neprijatelja. Ali tko su Moji neprijatelji ako ne ponos i svaki grijeh? Ti bi se stoga trebala odmaknuti od njih ako želiš slijediti Moju volju.“ Krist govori o tome kako su vjera, nada i ljubav nađene savršeno u Njemu u trenutku Njegove smrti, i nalaze se nesavršeno u nama bijednicima. 39. poglavlje Sin Božji reče:“ Ja sam imao tri stvari u svojoj smrti: Prvo, vjeru kada sam savio svoja koljena i molio se Ocu, znajući da bi Me On mogao spasiti od patnji. Drugo, nadu kada sam uporno čekao i rekao: „Ne kako Ja želim.“ Treće, ljubav kada sam rekao: „Budi volja Tvoja.“ Također sam imao tjelesnu agoniju od prirodnog straha od patnje kada je krvavi znoj izašao iz Moga tijela. Stoga, kako se Moji prijatelji ne bi trebali bojati da su napušteni kada trenutak nevolje dođe k njima, Ja sam im pokazao na sebi da slabo tijelo uvijek pobjegne od patnje. Ali sada bi mogla pitati kako je krvavi znoj izašao iz Mog tijela. Baš kao što se krv bolesne osobe isušuje i prožima u svim njenim venama, tako je Moja krv bila prožeta prirodnim strahom od smrti. Moj Otac htio je pokazati način kako će Nebo biti otvoreno i kako će prognanom čovjeku biti omogućeno ući u njega, i stoga Me isporučio iz ljubavi Mojoj patnji u svrhu da Moje tijelo bude proslavljeno u časti nakon što patnje budu ispunjene. Jer pravda nije dopuštala Mom Čovještvu da uđe u slavu bez patnji iako sam bio u mogućnosti učiniti tako kroz moć Moga Božanstva. Kako bi onda zaslužili ući u Moju slavu oni koji imaju malo vjere, ispraznu nadu i nimalo ljubavi? Kada bi vjerovali u vječnu radost Neba i strašne muke pakla, ne bi željeli ništa osim Mene. Kada bi vjerovali da Ja vidim i znam sve stvari i imam moć nad svim stvarima i da zahtijevam sud nad svim, oni bi mrzili svijet i više bi se bojali griješiti preda Mnom nego pred čovjekom. Kada bi imali čvrstu i postojanu nadu, tada bi svaka njihova misao i želja bila usmjerena na Mene. Kada bi imali Božansku ljubav za Mene, tada bi bar razmislili u svojoj duši o tome što sam učinio za njihovu dobrobit, koliko sam se trudio propovijedajući, koliko je velika Moja bol bila u Mojoj patnji i koliko je velika Moja ljubav bila u Mojoj smrti kada sam radije umro nego ih izgubio i napustio. Ali njihova je vjera bolesna i kolebljiva, prijeti da će uskoro pasti, jer oni vjeruju samo kada ih patnje i iskušenja ne napadaju, i gube svoju nadu čim se susretnu s nedaćama. Njihova je nada isprazna jer se nadaju da će njihov grijeh biti oprošten bez pravde i prave presude. Oni se nadaju sa samopouzdanjem da će primiti Kraljevstvo nebesko nizašto i žele primiti Moju milost bez uvjerljive pravde. Njihova ljubav prema Meni potpuno je hladna, jer oni nikada nisu ponukani tražiti Me ili zazivati osim ako ih na to ne prisile nevolje. Kako mogu biti zagrijan od takvih ljudi koji nemaju niti pravu vjeru, niti čvrstu nadu, niti goruću ljubav za Mene? I zato, kada Me zazivaju govoreći: “O Bože, smiluj mi se“, oni ne zaslužuju da ih se čuje niti da uđu u Moju slavu, jer nisu htjeli slijediti svoga Gospodina u patnji i stoga Ga ne trebaju slijediti u slavu. Jer ni jedan vitez ne može ugoditi svom Gospodaru i biti uzet natrag u Njegovu milost nakon svog pada osim ako se prvo ne ponizi u pokori za svoj prezir. Naš Stvoritelj postavlja tri pitanja o svojoj nevjesti. Prvo je o ropstvu muža i dominaciji žene; drugo je o radu muža i trošenju žene; i treće je o preziru gospodara i štovanju sluga. 40. poglavlje „Ja sam tvoj Stvoritelj i Gospodin. Odgovori Mi na tri pitanja koja ću ti postaviti. Kakvo je stanje kuće u kojoj je žena odjevena kao dama, a njezin muž kao rob? Je li to u redu? Ona odgovori u svojoj svijesti: „Ne, Gospodine, nije u redu.“ Naš Gospodin reče: “Ja sam Gospodar svih stvari i Kralj anđela. Ja sam odjenuo svog slugu, imenom svoju Čovječnost, samo korisnošću i nužnošću jer nisam želio ništa od ovoga svijeta osim oskudne hrane i odjeće. Ali ti, koja jesi Moja nevjesta, hoćeš živjeti kao dama i želiš imati bogatstva i počasti i biti držana u štovanju. Koja je korist od svih ovih stvari? Sve su stvari uistinu isprazne i sve stvari moraju biti ostavljene. Čovječanstvo nije stvoreno ni za kakve prekomjernosti, nego da ima samo ono što nužnost prirode zahtijeva. Ove prekomjernosti izumio je ponos i sada se drže i ljube kao zakon. Drugo, reci Mi je li pravo za muža da radi od jutra do mraka i da zatim žena potroši sve što je stečeno u jednom satu? Ona odgovori: “Ne, to nije pravo; žena je, naprotiv, obvezana živjeti i vladati se prema volji svojega muža.“Naš Gospodin reče: “Ja sam se ponašao kao čovjek koji radi od jutra do mraka, s obzirom na to da sam od svoje mladosti sve do trenutka svoje patnje radio na pokazivanju puta u Nebo kroz propovijedi i ispunjavanje onoga što sam propovijedao djelima. No žena, to jest duša koja bi Mi trebala biti poput žene, trati sav Moj trud kada živi lakomisleno, tako da ništa od onoga što sam učinio i otrpio za njezinu dobrobit njoj ne može koristiti, niti Ja nalazim ikakvih vrlina u njoj u kojima bih mogao uživati. Treće, reci Mi, nije li krivo i gnjusno da gospodar kuće bude prezren i da rob bude poštovan?“ Ona odgovori: “Da, uistinu jest.“ Naš Gospodin reče: „Ja sam Gospodar svih stvari. Moja je kuća svijet i čovječanstvo bi, po pravu, trebalo biti Moj sluga. Ali Ja, Gospodar, sada sam preziran u svijetu, a čovjek poštovan. Stoga ćeš ti, koju sam Ja izabrao, voditi računa o tome da činiš Moju volju, jer sve je u svijetu ništa doli morska pjena i lažni san. Riječi našega ljubljenog Stvoritelja u nazočnosti Nebeske vojske i nevjeste, u kojima se žali na petoricu muškaraca, označavajući Papu i njegov kler, zle laike, Židove i pogane; također o pomoći koju šalje svojim prijateljima, označavajući sve čovječanstvo, i o oštroj presudi koju izvršava nad svojim neprijateljima. 41. poglavlje „Ja sam Stvoritelj svih stvari. Ja sam rođen od Oca prije Lucifera. Ja sam neodvojivo u Ocu i Otac u Meni i jedan Duh u nama obojici. Prema tome, postoji jedan Bog – Otac, Sin i Duh Sveti – a ne tri boga. Ja sam onaj koji je obećao vječnu baštinu Abrahamu i izveo svoj narod iz Egipta preko Mojsija. Ja sam onaj koji je govorio po prorocima. Otac Me poslao u utrobu Djevice ne odvajajući se od Mene, nego ostajući neodvojivo sa Mnom kako bi se čovječanstvo, koje je napustilo Boga, vratilo Bogu kroz Moju ljubav. Ali sada, u tvojoj nazočnosti, Moja Nebeska vojsko, iako ti vidiš i znaš sve stvari u Meni, ipak, radi dobrobiti znanja i učenja Moje nevjeste koja stoji ovdje, koja ne može razumjeti duhovne stvari osim kroz tjelesne prispodobe, Ja iznosim pritužbu pred tobom na ovu petoricu muškaraca koji stoje ovdje, jer isprovociraše Me do gnjeva na mnoge načine. Kao što sam nekoć, u Zakonu, imenom Izrael označio cijeli izraelski narod, tako sad ovom petoricom označavam svakog čovjeka u svijetu. Prvi čovjek označava vođu Crkve i njegove svećenike; drugi zle laike; treći Židove; četvrti pogane; i peti Moje prijatelje. Ali od tebe, Židove, Ja isključujem sve Židove koji su kršćani u tajnosti i koji Mi služe potajno u čistoj ljubavi, pravoj vjeri i savršenom djelu. A od tebe, pogane, Ja isključujem sve one koji bi rado išli putem Mojih zapovijedi kada bi samo znali i bili poučeni kako bi se trebali vladati i živjeti, i koji svojim djelima čine koliko znaju i umiju. Takvi nipošto neće biti osuđeni s vama. Ja se sada žalim na tebe, o, vođo Moje Crkve, koji sjediš na Mome prijestolju što sam ga dao Petru i njegovim nasljednicima da sjede na njemu s trostrukim dostojanstvom i moći: Prvo, kako bi imali moć vezivanja i odrješenja duša od njihovih grijeha. Drugo, kako bi otvorili Nebo za pokornika. Treće, kako bi zatvorili Nebo za proklete i one koji preziru Moj Zakon. Ali ti, koji bi trebao iscjeljivati duše i predstavljati ih Meni, ti si uistinu ubojica duša. Ja sam postavio Petra za pastira i čuvara Mojih ovaca. Ali ti ih, međutim, rastjeruješ i ranjavaš. Ti si gori od Lucifera. Jer on je bio zavidan Meni i nije želio ubiti nikoga osim Mene kako bi mogao vladati na Mome mjestu. Ali ti si utoliko gori jer ne ubijaš samo Mene tjerajući Me od sebe tvojim lošim djelima, nego ujedno ubijaš duše svojim lošim primjerom. Ja sam otkupio duše svojom krvlju i povjerio ih tebi kao vjernom prijatelju, ali ti ih isporučuješ opet natrag neprijatelju od kojega sam ih izbavio. Ti si nepravedniji od Pilata. On nije osudio nikoga drugog osim Mene na smrt, ali ti ne samo da Meni sudiš kao da sam nemoćan gospodar i nedostojan ikakve dobre stvari, ne, ti također sudiš i osuđuješ duše nevinih i puštaš krivcima da odu slobodni bez ikakva prijekora. Ti si okrutniji od Jude koji je samo Mene prodao, ti ne prodaješ samo Mene, nego i duše Mojih izabranih ljudi za svoju vlastitu sramotnu dobit i uzaludnog imena radi. Ti zaslužuješ više prezira nego Židovi, jer oni su razapeli samo Moje tijelo, ali ti razapinješ i mučiš duše Mojih izabranih ljudi za koje su tvoja zloba i tvoji grijesi gorči od bilo koje rane od mača. I stoga, jer si sličan Luciferu i nepravedniji od Pilata, i okrutniji od Jude i prezreniji od Židova, Ja se žalim na tebe s pravom. Drugom čovjeku, to jest laicima, naš Gospodin reče: „Ja sam stvorio sve stvari za tvoju korist. Ti si dao svoj pristanak Meni i Ja svoj tebi. Dao si Mi svoju vjeru i obećao prisegom da ćeš Mi služiti. Ali sada si Me napustio poput čovjeka koji ne poznaje svog Boga. Držiš Moju riječ za laž i Moja djela za ispraznost, i govoriš da su Moja Volja i Moje zapovijedi preteške. Ti si prekršio vjeru koju si Mi obećao. Ti si prekršio svoju prisegu i napustio Moje ime. Ti si odvojio sebe od brojnih Mojih svetaca i došao pripadati brojnim đavlima i postao si njihov prijatelj. Ti misliš da nitko nije vrijedan hvale i štovanja osim tebe. Sve što pripada Meni i što si obvezan učiniti za Mene čini ti se teškim i gorkim, ali su ti stvari kojima sam sebi ugađaš vrlo lake. Stoga se žalim na tebe s pravom, jer ti si prekinuo vjeru koju si Mi dao na krštenju i kasnije; i zbog ljubavi koju sam ti pokazao riječju i djelom, rugaš Mi se i nazivaš Me lašcem, i zbog Moje patnje nazivaš Me budalom.“ Trećem čovjeku, to jest Židovima, rekao je: „Započeo sam svoje djelo ljubavi s vama i odabrao vas kao svoj narod. Izveo vas iz ropstva, dao vam svoj Zakon, doveo vas u zemlju koju sam obećao vašim očevima i poslao vam proroke da vas utješe. Nakon toga, odabrao sam Djevicu za sebe iz vaše sredine, od koje sam preuzeo Čovještvo. Ali sada se žalim na vas jer ne želite vjerovati u Mene, nego govorite: “Krist još nije došao; Njega se još uvijek očekuje.“ Naš Gospodin reče četvrtom čovjeku, to jest poganima: „Ja sam te stvorio i otkupio kao kršćanskog čovjeka, i stvorio sam sve dobre stvari za tvoju korist. Ali ti si poput bezumnog čovjeka jer ne znaš što činiš. Također si poput slijepog čovjeka jer ne vidiš kamo ideš. Ti častiš i štuješ stvorene stvari umjesto Stvoritelja, i lažno umjesto istinitog, i svijaš svoje koljeno pred stvarima koje imaju manje vrijednosti od tebe samoga. Zato se žalim na tebe. Petom čovjeku reče: “Moj prijatelju, priđi bliže!“ I izravno reče Nebeskoj vojsci: „Moji ljubljeni prijatelji, Ja imam prijatelja kojim označavam i pod kojim podrazumijevam mnoge prijatelje. On je poput čovjeka zarobljenog među zlim ljudima i oštro okovanog u zatočeništvu. Ako govori istinu, izudaraju njegova usta kamenjem. Ako učini nešto dobro, zabadaju koplje u njegova prsa. Jao, Moji prijatelji i sveci, koliko ću dugo trpjeti takve ljude, i koliko ću dugo tolerirati takav prezir?“ Sveti Ivan Krstitelj odgovori: “Ti si poput najčišćeg ogledala, jer mi vidimo i znamo sve stvari u Tebi kao u ogledalu bez ikakve pomoći riječi ili govora. Ti si slatkoća koju nitko ne može opisati, u kojoj mi kušamo sve dobre stvari. Ti si poput najoštrijeg od mačeva, jer Ti sudiš u pravednosti.“ Naš mu Gospodin odgovori: “Doista, Moj prijatelju, rekao si istinu, jer Moji odabrani ljudi vide svu dobrotu i pravednost u Meni, pa čak i zli duhovi vide u svojoj vlastitoj svijesti, ali ne u svjetlu. Baš kao što čovjek smješten u tamni zatvor, koji je ranije naučio slova, zna ono što je naučio prije iako je u tami i trenutačno ne može vidjeti, tako je i s đavlima. Iako ne vide Moju pravednost u svjetlu Moje bistrine, oni i dalje znaju i vide u svojoj svijesti. Ja sam također kao mač koji razdvaja stvari na dva dijela. Na taj način dajem svima i svakoj osobi ono što zaslužuje.“ Tada naš Gospodin reče Svetom Petru: „Ti si utemeljitelj i branitelj vjere i Moje Crkve. Dok Moja Vojska sluša, izreci kaznu ovoj petorici!“ Petar odgovori: “O, Gospodine, sva slava i čast Tebi zbog ljubavi koju si pokazao prema svojoj zemlji. Blagoslovljen bio Ti od cijele svoje Vojske, jer Ti nam dopuštaš da vidimo i znamo sve stvari u Tebi. Istinita je pravda da prvi čovjek koji sjedi na Tvom prijestolju, imajući Luciferova djela, treba sramno izgubiti prijestolje na koje se usudio sjesti i postati sudionikom u mukama Luciferovim. Pravedan sud drugoga čovjeka jest taj da onaj koji je pao daleko od Tvoje vjere, treba pasti u pakao sa svojom glavom prema dolje i nogama prema gore, jer je volio samoga sebe i prezreo Tebe koji si trebao biti njegova glava. Pravedan sud trećeg čovjeka jest taj da on neće vidjeti lica Tvojega i da bi trebao biti mučen zbog svoje zlobe i pohlepe, jer nevjernici ne zaslužuju vidjeti Tvoju slavu i ljepotu. Pravedan sud četvrtog čovjeka jest taj da bi trebao biti zatvoren kao bezuman čovjek i prognan u grad tame. Pravedan sud petoga jest da bi mu pomoć trebala biti poslana. Tada naš Gospodin odgovori: „Prisežem Bogom Ocem, čiji je glas Ivan Krstitelj čuo u Jordanu; Prisežem tijelom koje je Ivan krstio, vidio i dodirnuo u Jordanu; Prisežem Svetim Duhom koji se objavio u obliku golubice na Jordanu, da ću učiniti pravdu s ovom petoricom.“ Tada naš Gospodin reče prvom od ove petorice: „Mač Moje žestine stupit će u tvoje tijelo; ući će na vrhu tvoje glave i prodrijeti u te tako duboko i nasilno da ga se nikada neće moći izvući. Tvoja stolica potonut će kao težak kamen i neće stati dok ne stigne do najnižih dubina. Tvoji prsti, to jest tvoji pomoćnici i savjetnici, gorjet će u neugasivoj sumpornoj vatri. Tvoje ruke, to jest tvoji dužnosnici, koji su trebali posegnuti za pomoću i dobročinstvom dušama, ali su umjesto toga posegnuli za svjetovnom čašću i dobitkom, bit će osuđeni na muke i patnje o kojima David govori: “Njegovi sinovi bit će siročad i njegova žena udovica, i drugi će zauzeti njegovu baštinu.“ Tko je „njegova žena“ ako ne duša koja će biti isključena iz slave Nebeske i postati udovicom i izgubiti Boga? „Njegovi sinovi“, to jest vrline koje se činilo da ima, i Moji jednostavni i ponizni ljudi koji su bili pod njima, bit će odijeljeni od njih. Njihova čast i imetak bit će dani drugima, i oni će naslijediti vječnu sramotu umjesto svog dostojanstva i slave. Njihove mitre potonut će u prljavštinu pakla i nikada se neće moći izdići iz njega. Baš kao što su se uzdigli iznad drugih kroz svoju čast i ponos, tako će u paklu tonuti toliko dublje od drugih da će im biti nemoguće ikada više ponovno ustati. Njihovi udovi, to jest svi svećenici koji su ih slijedili i pomagali im u opačinama, bit će odsječeni od njih i odijeljeni baš kao zid koji je srušen, gdje ni jedan jedini kamen nije ostao na drugom kamenu, i cement više ne prijanja uz kamenje. Nikakva milost neće doći k njima, jer Moja ih ljubav nikada neće ogrijati niti obnoviti, ili ih podići u vječnu kuću na Nebu, nego će umjesto toga biti isključeni iz svakog dobra i beskrajno mučeni sa svojim predvodnicima i vođama. A drugome kažem: Budući da ti ne želiš zadržati vjeru koju si Mi obećao i imati ljubav prema Meni, Ja ću k tebi poslati životinju koja će se uzdići iz rastuće bujice i progutati te. Kako bujica uvijek teče nizvodno, tako će te ova životinja odvući dolje u najniži pakao, i baš kao što ti je nemoguće putovati uzvodno protiv nadiruće bujice, bit će ti jednako teško ikada se uzdići iz pakla. Trećemu govorim: Budući da ti, Židove, ne želiš vjerovati da sam Ja došao, vidjet ćeš Me kada dođem na Sudnji dan, ali ne u Mojoj slavi, nego u svojoj svijesti, i spoznat ćeš da su sve stvari koje sam govorio istinite. Tada ti ništa drugo nije preostalo nego da budeš mučen kako i zaslužuješ. Četvrtom govorim: Budući da ti ne mariš vjerovati i ne želiš Me poznavati, tvoja će tama postati svjetlo za tebe, i tvoje će srce biti prosvijetljeno kako bi mogao znati da su Moji sudovi istiniti, ali ti i dalje nećeš doći u svjetlost. Petom govorim: Učinit ću ti tri stvari. Prvo, ispunit ću te iznutra svojom toplinom. Drugo, učinit ću tvoja usta jačima i čvršćima od ijednoga kamena, tako da se kamenje okrene na one koji ih bacaju na tebe. Treće, naoružat ću te svojim oružjem tako dobro da ti nijedno koplje neće nauditi, nego će se umjesto toga sve topiti pred tobom kao vosak u toplini vatre. Budi stoga učinjen jakim i stoj kao čovjek. Baš kao vitez u borbi, koji se nada pomoći svoga gospodara i nastavlja borbu sve dok još uvijek ima neke životne sile u njemu, tako i ti stoj čvrsto i bori se kao čovjek; jer će ti Gospodin, tvoj Bog, kojemu se nitko ne može oduprijeti, pružiti pomoć. I s obzirom na to da si malobrojan, Ja ću te častiti i uvelike umnožiti. Evo, Moji prijatelji, vi vidite ove stvari i znate ih u Meni, i na ovaj način oni stoje preda Mnom. Riječi koje sam sad izgovorio bit će ispunjene. A oni nikada neće ući u Moje kraljevstvo dok god sam Ja Kralj ako se ne poprave. Jer Nebo će biti dano samo onima koji se ponize i onima koji tuguju zbog svojih grijeha uz pokoru.“ Tada cijela vojska odgovori: „Slava Tebi, Gospodine Bože, koji si bez početka i bez kraja.“ Riječi savjeta Djevice Marije nevjesti o tome kako bi trebala voljeti Njezina Sina iznad svih stvari, i o tome kako su svaka vrlina i dar milosti sadržani u slavnoj Djevici. 42. poglavlje Majka Božja reče: „Ja sam imala tri stvari kojima sam ugodila svome Sinu: Prvo, poniznost na takav način da niti jedno stvoreno stvorenje, bilo anđeo bilo čovjek, nije bilo poniznije od Mene. Drugo, imala sam poslušnost, jer sam nastojala pokoriti se svom Sinu u svim stvarima. Treće, imala sam posebno milosrđe. Zbog toga sam trostruko počašćena od svoga Sina: Prvo, učinjena sam časnijom od anđela i ljudi, tako da ne postoji vrlina u Bogu koja ne sija u Meni, iako je On izvor i početak svih vrlina i Stvoritelj svih stvari; ali Ja sam, međutim, stvorenje kojemu je On dao više milosti nego svim drugima. Drugo, zbog svoje poslušnosti primila sam takvu moć da ne postoji grešnik tako nečist da neće primiti oproštenje ako se okrene Meni s voljom i namjerom popravljanja i srcem skrušenim zbog svojih grijeha. Treće, zbog Moga milosrđa Bog Mi je tako blizu da onaj koji vidi Boga, vidi Mene, i onaj koji vidi Mene, može vidjeti Božanstvo i Čovječnost u Meni i Mene u Bogu kao kroz ogledalo. Jer onaj koji vidi Boga, vidi tri osobe u Njemu, i onaj koji vidi Mene, također vidi tri osobe. Jer me Božanstvo zatvorilo u dušu i tijelo u Njemu samom i ispunilo me svakom vrlinom, tako da ne postoji vrlina u Bogu koja ne sija i ne pojavljuje se u Meni iako je Bog osobno Otac i davatelj svih vrlina. Jer kao što je s dva tijela spojena zajedno, da što god jedno tijelo prima, drugo tijelo također prima, tako je Bog učinio sa Mnom. Ne postoji slatkoća koja se ne nalazi u Meni. To je kao kad netko ima slatku jezgru i dade dio nje drugome. Moja duša i tijelo bistriji su od sunca i čišći od ogledala, i kao što bi tri osobe bile viđene u ogledalu kada bi stajale blizu njega, tako se Otac, Sin i Duh Sveti mogu također vidjeti u Mojoj čistoći, jer sam jednom imala svoga Sina u svojoj utrobi s Njegovim Božanstvom. On je sada vidljiv u Meni sa svojim Božanstvom i Čovječnošću kao u ogledalu, jer ja sam proslavljena čašću i slavom uskrsnuća. Stoga možeš li ti, Moga Sina nevjesto, nastojati slijediti Moju poniznost i ne voljeti ništa osim Moga Sina.“ Riječi Sina Njegovoj nevjesti o tome kako se ljudi mogu uzdići od najmanjeg dobrog djela do najvišeg dobra i pasti dolje od najmanjeg zla do najvećih kazni i mučenja. 43. poglavlje Sin Božji reče svojoj nevjesti: „Velika nagrada katkad proizlazi iz malog dobra. Stablo datulje ima prekrasan miris i u njegovu plodu nalazi se kamen. Ako je zasađeno u plodno tlo, osjeća se dobro, cvjeta i stvara dobre plodove, i izrasta u veliko stablo. Ali ako je zasađeno u suho tlo, uvenut će. Vrlo je suho i prazno od svake dobrote tlo koje uživa u grijehu, i ne postaje bolje čak ni kada se sjeme kreposti posije u njega. Ali plodno je tlo uma koji razumije i priznaje svoje grijehe i plače nad svojim grijehom koji je isprovocirao njegova Stvoritelja do ljutnje. Ako se kamen datulje, to jest ako se misao o Mom teškom sudu i moći posije u takav um, ono odmah udari tri korijena u umu. Prvi je to što on misli kako ništa ne može učiniti bez Moje pomoći, i zbog tog razloga on otvara svoja usta u molitvi prema Meni. Drugi je to što Mi počinje davati male milostinje radi dobrobiti Moje časti. Treći je to što on sam sebe odvaja od svjetovnih afera kako bi Mi bolje služio. On se tada počinje suzdržavati od prekomjernosti kroz dnevni post i suzdržava se od i uskraćuje si vlastitu volju i požudu, i to je deblo stabla. Nakon toga grane ljubavi izrastaju kada vodi i privlači svakoga koga može prema dobru. Tada plod raste, kada on ujedno podučava druge u dobroti onoliko koliko može, i svom pobožnošću pokušava naći načine za povećanje Moje časti. Takav Mi je plod najbolji i najugodniji. I stoga, od malog dobra čovjek se uzdiže do savršenstva. Kada prvi put uzima korijen kroz malo pobožnosti, tijelo raste kroz suzdržljivost, grane se množe kroz milosrđe i plod povećava kroz propovijedanje. Na isti način čovjek pada od malog zla do najvećeg prokletstva i muke. Znaš li što je najteži teret za stvari koje rastu? Zasigurno, to je dijete koje je začeto, ali ne može biti rođeno i umire u utrobi majke. I zbog ovoga majka također puca i umire, i otac nosi nju i dijete do groba i sahranjuje ju s trulim plodom. To je ono što đavao radi duši. Nepravedna je duša uistinu kao žena đavla: ona slijedi njegovu volju svuda, i ona začinje dijete s đavlom kada joj grijeh godi, i ona se raduje u njemu. Jednako kao što majka začne dijete i donosi plod putem malenog sjemena koje je ništa doli nečista trulež, tako i duša nosi obilje plodova za đavla kada uživa u grijehu. Nakon toga, snaga i udovi tijela formiraju se kako se grijeh grijehu dodaje i svakodnevno povećava. Kada se grijeh poveća, majka nabuja i želi roditi, ali ne može jer je njezina priroda prožeta grijehom i njoj život postaje mrzak. Ona bi rado željela griješiti čak i više, ali ne može, i nije dopušteno od Boga. Tada strah stiže zato što ne može ispuniti svoju volju, i njena snaga i radost nestanu. Bol i tuga su svuda. Dok ona sada očajava zbog nemogućnosti da učini ijednu dobru stvar ili ijedno dobro djelo, njena utroba puca i ona umire huleći i vrijeđajući Božji sud i kaznu. Tada je povlači njezin otac, đavao, sve do groba pakla, gdje je sahranjena za svu vječnost s truleži svoga grijeha i djetetom svoje zle požude. Eto kako se grijeh povećava od malog zla i raste do prokletstva.“ Riječi Stvoritelja Njegovoj nevjesti o tome kako je sada prezren i prekoravan od strane ljudi koji ne obraćaju pozornost na ono što je učinio iz ljubavi prema njima kada ih je upozoravao kroz proroke i trpio za njihovu dobrobit, te o tome kako oni ne brinu zbog ljutnje koju On iskazuje prema tvrdoglavima teško ih kažnjavajući. 44. poglavlje „Ja sam Tvorac i Gospodar svih stvari. Ja sam stvorio svijet i svijet Me prezire. Ja čujem glas iz svijeta kao onaj bumbara koji okuplja med na zemlji. Jer kada bumbar leti i započinje svoje slijetanja na zemlju, ispušta vrlo hrapav glas. Ja sada čujem ovaj hrapavi i neuki glas na svijetu, govoreći: „Ja ne marim za ono što dolazi nakon ovoga.“ Uistinu, sada svatko viče: “Mene nije briga što dolazi nakon ovoga, i mogu li imati svoju vlastitu volju!“ Doista, čovječanstvo ne mari za ono što sam Ja učinio za ljubav propovijedajući i trpeći za njega, i upozoravajući ga kroz proroke, i ne mari za ono što sam učinio u svojoj ljutnji izvršavajući svoju osvetu nad zlima i neposlušnima. Oni uviđaju da su smrtni i da ih smrt može pogoditi iznenada, ali ne brinu. Oni čuju i vide Moju pravednost koju sam proveo nad Faraonom i nad Sodomom radi njihovih grijeha, i kako sam izvršio osvetu nad drugim kraljevima i vladarima, i kako svakodnevno dopuštam da se događa kroz mač i druge nevolje, ali kao da su slijepi na sve te stvari. I zbog toga lete kao bumbari kamo god požele, i katkad lete kao da poskakuju i žure, jer se uzvisuju u svom ponosu, ali se ubrzo spuštaju vraćajući se svojim požudama i proždrljivosti. Oni također sakupljaju slatkoću zemlje za sebe, jer čovjek radi i sakuplja zbog potreba tijela, a ne radi duše, i radi svjetovne časti, ali ne i vječne. Oni preobražavaju zemaljske stvari u patnju za sebe i, što je beskorisno, u vječnu muku. Ali zbog molitva Moje Majke, Ja ću poslati svoj jasan glas ovim bumbarima iz kojih su Moji prijatelji isključeni (jer oni su u svijetu samo tijelom), i on će propovijedati milosrđe. Ako ga budu poslušali, oni će biti spašeni. Odgovor Djevice Majke i anđela, proroka, apostola, i đavala Bogu, u prisutnosti nevjeste, svjedočeći o Njegovim mnogim vrlinama i Njegovom savršenstvu u stvaralaštvu, utjelovljenju i otkupljenju, te o tome kako zli ljudi danas proturječe svim ovim stvarima, i o teškom sudu koji primaju. 45. poglavlje Majka Božja reče: “Nevjesto Sina Mog, odjeni se i stoj čvrsto, jer Moj ti Sin prilazi. Njegovo tijelo bilo je stisnuto kao u vinskoj preši. Jer, s obzirom na to da je čovječanstvo griješilo u svim svojim udovima, Moj sin je dao naknadu u svim svojim udovima. Njegova je kosa čupana, Njegove tetive istegnute, Njegovi zglobovi dislocirani, Njegove kosti oštećene i Njegove ruke i noge probodene. Njegov um bijaše uznemiren, Njegovo srce pogođeno tugom, Njegova probava prisilno uvučena prema leđima, jer čovječanstvo je zgriješilo u svim svojim udovima. Tada Sin progovori, dok je Nebeska vojska bila prisutna, i reče: “Iako znate sve stvari u Meni, ipak, Ja govorim radi Moje nevjeste koja stoji ovdje. Pitam vas, anđeli: “Što je to bez početka i bit će bez kraja? I što je to što je sve stvorilo i nije ni od kog stvoreno? Objavite što i dajte svoj iskaz!“ Svi anđeli odgovoriše kao jednim glasom i rekoše: “Gospode, to si Ti. Mi ti dajemo svjedočanstvo o trima stvarima: Prvo, da si Ti naš Stvoritelj i da si stvorio sve stvari na Nebu i zemlji. Drugo, da si Ti bez početka i da ćeš biti bez kraja, i Tvoje kraljevstvo i moć stajat će za čitavu vječnost. Bez Tebe ništa nije stvoreno i bez Tebe ništa ne može biti stvoreno. Treće, mi svjedočimo da vidimo svu pravednost u Tebi i sve stvari koje su bile i koje će biti, i sve stvari su prisutne u Tebi bez početka i bez kraja. Tada On reče prorocima i patrijarsima: „Pitam vas: tko vas je izveo iz ropstva u slobodu? Tko je odijelio vode za vas? Tko vam je dao Zakon? Tko vam je dao proročki duh da govorite o budućim stvarima?“ Oni Mu odgovoriše rekavši: „Ti, Gospode. Ti si nas izveo iz ropstva. Ti si nam dao Zakon. Ti si potaknuo duh naš da govori i proriče o budućim stvarima.“ Tada On reče svojoj majci: „Daj istinsko svjedočanstvo o tome što znaš o Meni.“ Ona odgovori: „Prije nego što je anđeo, kojega si Ti poslao, došao k Meni, bila sam usamljena u duši i tijelu. Ali nakon anđeoskih riječi Tvoje tijelo bilo je u Meni s Božanstvom i Čovječnošću, i osjetih Tvoje tijelo u Mome tijelu. Nosila sam te bez boli i patnji. Rodila sam Te bez muka i porođajnih trudova. Umotala sam Te u siromašnu odjeću i nahranila Te svojim mlijekom. Bila sam s Tobom od Tvog rođenja do Tvoje smrti. Nakon toga reče apostolima: „Recite koga ste vi to vidjeli, čuli i dotaknuli?“ Oni odgovoriše: „Čuli smo Tvoje riječi i zapisali ih. Čuli smo i vidjeli velika djela koja si učinio kada si nam dao Novi Zavjet. Zapovijedao si demonima jednom riječju da napuste ljude i oni su te slušali i odlazili, i svojom riječju Ti si dizao mrtve i ozdravljao bolesne. Mi smo Te vidjeli u tijelu čovjeka. Vidjeli smo Tvoju veliku moć i Božansku slavu s Tvojom ljudskom prirodom. Vidjeli smo Te predanog Tvojim neprijateljima i vidjeli smo Te raspetog na križu. Vidjeli smo kako podnosiš najgorču bol i vidjeli smo Tebe položenog u grob. Dotaknuli smo Te kada si ustao iz mrtvih. Dotaknuli smo Tvoju kosu i Tvoje lice. Dotaknuli smo mjesta Tvojih rana i Tvoje udove. Ti si jeo s nama i dao nam svoju rječitost. Ti si istinski Sin Božji i Sin Djevice. Također smo promatrali kada si uzašao sa svojom Čovječnošću zdesna Ocu, gdje sada jesi i bit ćeš bez kraja.“ Tada Bog reče nečistim demonskim duhovima: „Iako vi skrivate istinu u svojoj svijesti, ipak, sada vam zapovijedam da govorite istinu o tome tko je taj koji je smanjio vašu moć.“ Oni mu odgovoriše: „Baš kao što lopovi ne govore istinu osim ako su im stopala stiješnjena u tvrdo drvo, tako ni mi ne govorimo istinu osim ako smo primorani Tvojom Božanskom i zastrašujućom moći. Ti si taj koji se, sa svojom moći, spustio u pakao. Ti si smanjio našu moć u svijetu. Ti si uzeo iz pakla što je bilo Tvoje s pravom, to jest svoje prijatelje.“ Tada naš Gospodin reče: „Evo, svi oni koji imaju duh i nisu odjeveni u tijelo, svjedoče istinu za Mene. Ali oni koji imaju duh i tijelo, odnosno ljudi, proturječe Mi. Neki znaju istinu o Meni, ali ne mare za nju. Drugi ju ne znaju i stoga ne mare za nju, nego govore da je sve lažno.“ On ponovno reče anđelima: „Oni kazuju da je vaše svjedočenje lažno, da Ja nisam tvorac svih stvari i da sve stvari nisu poznate u Meni. Dakle, oni vole stvorene stvari više od Mene, kojih sam Ja Tvorac.“ On reče prorocima: “Oni vam proturječe i kazuju da je Zakon beskoristan, da možeš biti spašen kroz svoju vlastitu moć i mudrost, da je duh bio lažan i da ste vi govorili prema svojoj vlastitoj volji.“ Reče svojoj Majci: „Neki govore da nisi Djevica, a drugi da nisam uzeo tijelo od Tebe. Drugi znaju, ali ne mare za to.“ Reče apostolima: „Oni vam proturječe, jer govore da ste lašci i da je Novi Zakon iracionalan i beskoristan. Drugi vjeruju da je istinit, ali ne mare za to. Sada vas pitam: „Tko će biti njihov sudac?“ Svi Mu odgovoriše rekavši: “Ti, Bože, koji si bez početka i bez kraja. Ti, Isuse Kriste, koji si s Ocem, Tebi je sav sud dan od Oca, Ti si njihov sudac.“ Naš Gospodin odgovori: “Ja, koji sam tugovao za njima, sada sam njihov sudac. No, iako znam i mogu učiniti sve stvari, ipak, dajte Mi svoj sud nad njima.“ Oni Mu odgovoriše: “Baš kao što je cijeli svijet propao jednom na početku svijeta u Noinu potopu, tako i sada svijet zaslužuje propasti od vatre, s obzirom na to da su izopačenost i nepravda mnogo veće sada nego što su bile tada.“ Tada naš Gospodin odgovori: “Budući da sam pravedan i milosrdan, neću činiti sud bez milosrđa, niti milosrđe bez pravde, i stoga Ja ću još jedanput poslati svoje milosrđe na svijet radi molitava Moje Majke i Mojih svetaca. Ali ako oni ne žele slušati, najteža i najoštrija pravda uslijedit će i sustići ih.“ Riječi hvale Majke i Sina međusobno u nazočnosti nevjeste, te o tome kako je danas Krist smatran sramotnim, nepoštenim i prezrenim od ljudi, i o užasavajućem i vječnom prokletstvu tih ljudi. 46. poglavlje Kraljica Neba govorila je svom Sinu i rekla: „Blagoslovljen budi Ti, Moj Bože, koji si bez početka i bez kraja. Ti si imao najplemenitije i prekrasno tijelo. Ti si bio najhrabriji i najkreposniji čovjek. Ti najdostojanstvenije stvorenje. Sin odgovori: “Riječi koje izlaze iz tvojih usta slatke su Mi i oduševljavaju najdublje dijelove Moga srca kao najslađe piće. Ti si mi slađa više od svih ostalih stvorenja u postojanju. Jednako kao što osoba može vidjeti različita lica u ogledalu, ali ni jedno joj se ne svidi više od vlastitog, tako također, iako Ja volim svoje svece, Tebe volim posebnom ljubavlju, jer sam rođen od Tvoga blagoslovljenog tijela. Ti si poput smirne čiji je miris uzišao do Božanstva i vodio Božanstvo do Tvoga tijela. Ovaj isti miris privukao je Tvoje tijelo i dušu do Boga, gdje se sada nalaziš s dušom i tijelom. Blagoslovljena budi, jer anđeli uživaju u Tvojoj ljepoti i svi se spašavaju po Tvojoj kreposti i moći kada Te zazovu iskrenim srcem. Svi demoni drhte u Tvom svjetlu i ne usuđuju se ostati u Tvom sjaju, jer oni uvijek žele biti u tami. Ti si Mi dala hvalu iz trostrukog razloga, jer si rekla da sam imao najplemenitije tijelo: drugo, da sam bio najhrabriji čovjek; treće, rekla si da sam bio najdostojanstvenije stvorenje. Ovim trima tvrdnjama proturječe samo oni koji imaju tijelo i dušu, to jest ljudska bića. Oni govore da imam sramotno tijelo i da sam najprezreniji čovjek i najniže od stvorenja. Jer što ima sramotnije od dovođenja drugih u iskušenje grijeha? Jer oni tvrde da Moje tijelo mami na grijeh kada kažu da grijeh nije tako odvratan i neugodan za Boga koliko sam Ja rekao. Oni tvrde da ništa ne postoji osim ako Bog želi da bude tako i da ništa nije stvoreno osim po Njemu. „Zašto ne bismo koristili stvorene stvari u svoju korist? Naše prirodne slabosti to zahtijevaju, i ovako su živjeli svi prije nas i još uvijek žive.“ Tako ljudi sada govore o Meni i Mojoj Čovječnosti, u kojoj sam se Ja, istinski Bog, pojavio među ljudima. Jer Ja sam ih savjetovao da se suzdrže od grijeha i pokazao kako je to ozbiljna i teška stvar, i to je, kažu, bilo sramotno, kao da sam ih savjetovao da učine nešto beskorisno i sramotno. Oni tvrde da ništa osim grijeha, i onoga što ugađa njihovoj volji, nije vrijedno poštovanja. Oni također tvrde da sam Ja najsramotniji čovjek. Jer što je sramotnije od nekoga tko, kada govori istinu, biva izudaran po ustima kamenjem i biva udaran u lice, i osim toga, sluša ljude kako ga vrijeđaju govoreći: „Da je čovjek, osvetio bi sam sebe zbog takve nepravde.“ To je ono što Mi čine. Govorim im kroz učene oce i Sveto Pismo, ali oni kažu da lažem. Oni tuku Moja usta kamenjem i svojim šakama kada čine preljub, ubojstvo, i lažu govoreći: „Da je bio muško, da je bio Svemogući Bog, osvetio bi se za takve grijehe i prijestupe.“ Ali Ja to podnosim sa strpljenjem i svakoga ih dana čujem kako govore da muka nije ni vječna ni teška ni gorka, kako je rečeno, i Moje su riječi osuđene i prokazane kao laž. Treće, osuđuju Me da sam najružnije i najbezvrjednije stvorenje. Jer što je bezvrjednije u kući od psa ili mačke koje bi netko rado zamijenio za konja kada bi mogao? Ali čovjek Me drži manje vrijednim od psa, jer ne bi Me poželio uzeti kada bi to značilo da bi izgubio psa, i on bi Me odbacio i zanijekao prije nego izgubio pseću kućicu. Što je stvar koja ugađa umu tako malo da se čovjek ne zamisli o njoj i ne poželi ju gorljivije nego Mene. Jer kada bi Me smatrali vrjednijim od ijednog drugog stvorenog stvorenja, voljeli bi Me više od drugih stvari. Ali sada nemaju ništa tako malo da to ne vole više od Mene. Oni tuguju za svime osim za Mnom. Oni tuguju za svojim vlastitim i njihova prijatelja gubitkom. Oni tuguju nad uvredljivom riječju. Oni tuguju nad uvredom ili povredom ljudi na višim pozicijama i moćnijih od njih, ali ne tuguju zbog uvrede ili povrede Mene, koji sam Stvoritelj svih stvari. Koji je čovjek toliko prezren da nije saslušan ako moli za nešto i nije mu dan dar zauzvrat ako je darovao nešto. Ali Ja sam potpuno zao i vrijedan prezira u njihovim očima, jer oni Me smatraju nedostojnim ikakva dobra iako sam im Ja dao sve dobre stvari. Ali Ti si, Moja najdraža Majko, okusila više Moje mudrosti od drugih, i nikada ništa osim istine nije napustilo Tvoja usta, kao što ništa osim istine nikada nije napustilo Moja vlastita usta. Ja ću se sada opravdati u očima svih svetih. Prvo, protiv njega, koji tvrdi da sam imao sramotno tijelo. Dokazat ću da Ja uistinu imam najplemenitije tijelo bez ikakve deformacije ili grijeha, i on će pasti u vječni sram i poniženje koje će svi vidjeti. Onome koji tvrdi da su Moje riječi bile laž i da on nije znao jesam li Ja Bog ili ne, dokazat ću da Ja uistinu jesam Bog, i on će oteći kao mulj u pakao. Ali trećeg, koji me smatrao beskorisnim, osudit ću na vječno prokletstvo tako da nikada neće vidjeti Moju slavu i Moju radost.“ Nakon toga reče svojoj nevjesti: “Stoj čvrsto u Mojoj službi. Ti si došla do zida, takoreći, u kojemu si zatvorena, tako da ne možeš pobjeći niti prokopati kroz njegove temelje. Izdrži voljno ovo malo nevolje i iskusit ćeš vječni počinak u Mojim rukama. Ti znaš volju Oca, ti čuješ riječi Sina, ti osjećaš Moj Duh i imaš užitak i utjehu u razgovorima s Mojom Majkom i Mojim svecima. Stoga stoj čvrsto ili ćeš u protivnom osjetiti Moju pravdu kojom ćeš biti prisiljena učiniti ovo što te sada ljubazno pozivam da učiniš.“ Riječi našeg Gospodina Njegovoj nevjesti o preziru Novog Zakona, i o tome kako je taj isti Zakon sada odbačen i prezren u svijetu, i o tome kako loši svećenici nisu Božji svećenici nego Božji izdajnici, i o kazni i prokletstvu koje primaju. 47. poglavlje „Ja sam Bog koji je u drevne dane zvan Bog Abrahamov, Bog Izakov i Bog Jakovljev. Ja sam Bog koji je dao Zakon Mojsiju. Taj zakon bio je poput odjeće. Jednako kao što majka s djetetom u utrobi priprema svog novorođenčeta odjeću, tako sam i Ja, Bog, pripremio Novi Zakon, jer je Stari Zakon bio ništa doli odjeće i sjene, i znaka budućih stvari koje dolaze. Ja sam odjenuo i omotao sebe u odjeću ovog Zakona. I tada, kako dječak odrasta pomalo, njegova se stara odjeća odlaže i uzima nova odjeća. Na ovaj način Ja sam ispunio Stari Zakon kada sam odložio korištenu odjeću Starog Zakona, i preuzeo novu odjeću, to jest Novi Zakon, i dadoh tu odjeću i sebe svima koji su nas htjeli imati. Ova odjeća nije jako uska niti ju je teško nositi, nego naprotiv, dobro pristaje posvuda. Jer Moj Zakon ne naređuje narodu da posti, ili radi previše, niti da se ubije ili učini išta izvan granica mogućnosti, nego je koristan za dušu i pogodan za obuzdavanje, obamiranje i kažnjavanje tijela. Jer kada se tijelo previše veže za grijeh, tada grijeh proždire tijelo. Dvije se stvari nalaze u Novom Zakonu: Prvo, razborita umjerenost u duši i tijelu i prava namjena svih stvari. Drugo, spremnost na obaziranje i održavanje Zakona; s obzirom na to da osoba koja ne može izdržati ustrajati u jednoj stvari, može ustrajati u drugoj. Iz ovoga slijedi da osoba koja ne može izdržati biti djevicom, može živjeti u čestitom braku, i onaj koji padne u grijeh može ustati opet i popraviti se. Ali ovaj Zakon sada je odbačen i prezren od svijeta. Jer oni tvrde da je Zakon strog, težak i ružan. Tvrde da je strog jer Zakon naređuje pojedincu da bude zadovoljan neophodnim i da bježi od prekomjernosti. Ali oni žele imati sve stvari bez razloga, poput nerazumne stoke i iznad potreba tijela, i zato im je Zakon prestrog. Drugo, tvrde da je težak jer Zakon kaže da bi pojedinac trebao uživati s razumnom umjerenošću i u utvrđeno vrijeme. No, oni žele ispuniti svoje požude više od onoga što je dobro i više od onoga što je osnovano. Treće, kažu da je ružan zato što im Zakon nalaže da vole poniznost i pripisuju svako dobro Bogu. Ali oni žele biti ponosni i sebe uzvisivati radi dobrih stvari koje im je Bog dao, i zato im se Zakon čini ružnim i ispraznim. Pogledaj kako je prezrena i zlostavljana Moja odjeća. Ja sam ispunio sve iz Starog Zakona prije nego što sam započeo Novi Zakon. Jer je Stari Zakon bio pretežak i Moja je namjera bila da se Novi Zakon održi dok ne dođem na suđenje. Ali oni sramotno odbacuju odjeću kojom sam pokrio dušu, odnosno pravu vjeru. I povrh toga, oni dodaju grijeh na grijeh jer Me ujedno žele izdati. Ne govori li David u psalmu: “Onaj koji je jeo moga kruha, mislio je o izdaji protiv mene“? U ovim riječima želim da zapaziš dvije stvari. Prvo, on ne kaže „misli“ nego „mislio“, kao da se već dogodilo. Drugo, on označava jednog čovjeka izdajnikom. Ali Ja kažem da Me oni koji su sada prisutni izdaju, ne oni koji su bili ili će doći, nego oni koji su sada živi. Ja također kažem da to nije jedan čovjek, nego mnoštvo. Ali sada bi Me mogla pitati: „Ne postoje li dvije vrste kruha, jedan nevidljivi i duhovni, od kojega anđeli i sveci žive, i drugi zemaljski, kojime se ljudi hrane? No, anđeli i sveci ne žele ništa drugo osim onoga što je u skladu s Tvojom voljom, i ljudi ne mogu učiniti ništa drugo osim onoga što Ti se sviđa. Kako Te onda mogu izdati?“ Odgovorit ću ti u prisutnosti Moje nebeske vojske koja zna i vidi sve stvari u Meni, no Ja ovo govorim radi tvoje dobrobiti, kako bi ti mogla razumjeti: Postoje zaista dvije vrste kruha. Jedan je onaj anđela koji jedu Moj kruh u Mom kraljevstvu kako bi mogli biti ispunjeni Mojom neopisivom radošću. Oni Me ne izdaju jer ne žele ništa drugo osim onoga što Ja želim. Ali oni koji Me izdaju oni su koji jedu Moj kruh na oltaru. Ja uistinu jesam kruh. Taj kruh ima tri karakteristike: oblik, okus i zaobljenost. Ja sam doista Kruh. I, poput kruha, Ja imam tri stvari u sebi: okus, oblik i zaobljenost. Imam okus jer, kao što je sva hrana bezukusna bez kruha i ne daje snagu, tako je i bez Mene sve što postoji bezukusno, nemoćno i isprazno. Također, imam i oblik kruha s obzirom na to da sam od zemlje. Rođen sam od Djevice Majke, a Moja je Majka od Adama, a Adam je od zemlje. Imam također zaobljenost kojoj ne postoji kraj niti početak, s obzirom na to da sam Ja bez početka i bez kraja. I nitko nije u stanju vidjeti ili naći kraj ili početak u Mojoj mudrosti, moći ili milosrđu. Ja sam u svim stvarima, nad svim stvarima i izvan svih stvari. Čak i kada bi netko letio poput najbrže strijele neprestano bez kraja, on i dalje nikada ne bi našao kraj ili ograničenje Moje moći i kreposti na račun ove tri stvari: imenom okus, oblik i zaobljenost. Ja sam taj kruh koje je viđen i dodirivan na oltaru i pretvara se u Moje tijelo koje je razapeto. Jednako kao što je suh i lako zapaljiv komad drveta brzo prožet ako se stavi u vatru, i ništa ne ostaje od drveta, nego je sve vatra; stoga kada su ove riječi rečene, „Ovo je Moje tijelo“, ono što je prethodno bilo kruh odmah postaje Moje tijelo, ali nije zapaljeno vatrom kao drvo, nego Mojim Božanstvom. Zato Me oni koji jedu Moj kruh izdaju. Koje ubojstvo može biti kukavnije i odvratnije nego kada netko ubije sam sebe? I koja je izdaja gora nego kada je dvoje vezano neraskidivom vezom, i jedan izdaje drugoga, kao što je slučaj s ljudima u braku. Ali što čovjek čini kako bi izdao svoju ženu? Doista, on joj neiskreno govori: “Hajdemo na takvo i takvo mjesto kako bih mogao ispuniti svoju volju s tobom.“ Ona odlazi s njim u istinskoj jednostavnosti, spremna na svaku želju svoga muža. Ali kada on nađe prikladno vrijeme i mjesto, on diže protiv nje tri načina izdaje: Ili nešto tako teško da je ubija jednim udarcem, ili nešto tako oštro da reže pravo kroz njenu utrobu, ili nešto da uguši duh života izravno u njoj. Tada, kada je ona mrtva, izdajnik si misli: „Sada sam učinio krivo. Ako moj zločin postane poznat javnosti, bit će mi suđeno na smrt.“ Stoga odlazi i polaže tijelo svoje mrtve žene na neko skrovito mjesto kako njegov grijeh ne bi mogao biti otkriven. To je ono što svećenici koji su Moji izdajnici čine Meni. Jer smo oni i Ja združeni zajedno po jedinstvenoj vezi kada uzimaju kruh i izgovaraju riječi koje ga mijenjaju u Moje pravo tijelo, koje sam je preuzeo od Djevice. Ni jedan anđeo to ne bi mogao učiniti, jer Ja sam dao to dostojanstvo samo svećenicima i izabrao njih za najvišu službu. Ali sada se oni odnose prema Meni kao izdajnici jer Mi pokazuju sretno i ljubazno lice i vode Me do skrovitog mjesta da Me izdaju. Ovi svećenici pokazuju Mi sretno lice kada se prikazuju dobrima i jednostavnima, i izdajnički Me vode do skrovitog mjesta kada prilaze oltaru. Tamo sam Ja spreman kao mladenka ili mladoženja učiniti svu njihovu volju, ali oni Me izdaju. Prvo polože nešto teško preko Mene kada je Božanska služba, kako nazivaju Mene, teška i tegobna za njih. Oni bi radije izgovorili stotinu riječi u čast svijeta nego jednu u Moju čast. Oni bi radije dali stotinu zlatnih novčića za slavu svijeta nego jedan peni za Moje dobro. Oni bi radije radili stotinu puta za svoju vlastitu korist i onu svjetovnu, nego jednom za Moju čast. Oni Me pritišću ovim teškim teretom, pa je kao da sam mrtav u njihovim srcima. Drugo, oni Me probadaju oštrim mačem koji prodire u utrobu kad god svećenik odlazi do oltara sa znanjem da je sagriješio i pokajao se, ali ipak čvrsto odlučio sagriješiti ponovno kada služba završi, misleći tako sam sebi: „Istinski sam se pokajao za svoj grijeh, ali neću se odreći žene s kojom sam zgriješio kako više ne bih mogao griješiti s njom.“ Ovi Me svećenici probadaju najoštrijim mačem. Treće, oni guše duh kada si misle iznutra na ovaj način: „Dobro je i divno biti sa svijetom i dobro je živjeti u požudi i ja se ne mogu obuzdati. Ja ću činiti svoju volju u svojoj mladosti; kada ostarim, ja ću postati suzdržan i popraviti se.“ I ovom bijednom mišlju duh života je ugušen. Ali sada bi mogla pitati kako njihova srca postaju tako hladna i mlaka prema Meni i svemu dobrom da se oni nikada ne mogu zagrijati ili ponovno uzdići do Moje ljubavi. Kao što se led ne može zapaliti čak ni ako je položen na vatru, nego se samo topi u vodi, jednako tako, čak i ako im dam svoju milost i čuju Moje riječi opomene, oni ne mogu ustati do topline života, nego se suše i izblijede od sveg dobrog. Pogledaj kako Me izdaju time što se pokazuju da su jednostavni a da nisu takvi, i što su opterećeni i depresivni zbog Moje časti, u kojoj bi umjesto toga trebali uživati i radovati se, i također u tome što je njihova volja da griješe i nastave u grijehu sve do kraja. Oni Me skrivaju i odlažu na skrovito mjesto kada si misle: „Ja znam da sam zgriješio mnogo, ali ako se suzdržim od svoga Bogoslužja, svi će mi zamjeriti i osuditi me kao zlo.“ I tako oni besramno odlaze do oltara, i polažu Me pred sebe, i dodiruju Mene, koji jesam istinski Bog i istinski čovjek. Ja sam, takoreći, na skrovitom mjestu s njima, s obzirom na to da nitko ne zna niti vidi kako zli i odvratni oni jesu. Ja, istinski Bog i čovjek, ležim tamo kao u skrivenom mjestu, jer čak i ako najgori svećenik izgovori riječi „Ovo je Moje tijelo“, on i dalje posvećuje Moje pravo tijelo i Ja, istinski Bog i istinski čovjek, ležao bi tamo pred njim. Ali kada on stavi Moje tijelo u svoja usta, tada Ja više nisam prisutan za njega kroz milost Mojeg Božanstva i Čovječnosti; samo oblik i okus kruha ostaju za njega, ali ne zato što ja nisam istinski prisutan za zlo kao s dobrim uslijed službe sakramenta, nego zato što zlo i dobro ne dobivaju istu korist ili perfekciju od Mojeg tijela. Vidi kako ovi svećenici nisu Moji svećenici, nego pravi izdajnici, jer Me prodaju i izdaju kao Juda. Ja promatram pogane i Židove, ali ne vidim nikoga goreg od ovih svećenika, jer oni se nalaze u istom grijehu koji je učinio da Lucifer padne s Nebesa. Ali sada ću ti također reći njihovu presudu i kome su oni nalik. Njihova je presuda prokletstvo. David je osudio one koji su bili nepokorni Bogu, i zato što je on bio pravedan prorok i kralj, on nije osuđivao iz gnjeva ili loše volje ili nestrpljenja, nego iz Božanske pravde. Tako i Ja, koji sam bolji od Davida, osuđujem one koji su sada svećenici, ne zbog gnjeva ili loše volje, nego radi pravde. Prokleto bilo stoga sve ono što uzimaju od zemlje za svoju vlastitu korist, jer oni ne hvale svog Boga i Stvoritelja koji im je to dao. Prokleta bila njihova hrana i piće koje ulazi u njihova usta i hrani njihova tijela da postanu hrana za crve, i predodredi njihove duše za pakao. Prokleta bila njihova tijela koja će ponovno ustati u paklu da pate i gore za cijelu vječnost. Proklete bile godine u kojima su oni živjeli beskorisno. Proklet bio trenutak kojim započinje pakao za njih i koji nikada neće završiti. Proklete bile njihove oči kojima su vidjeli svjetlost Neba. Proklete bile njihove uši kojima su čuli Moje riječi i nisu marili. Proklet bio njihov okus kojim su kušali Moje darove. Proklet bio njihov dodir kojim su Me dodirivali. Proklet bio njihov njuh kojim su mirisali radosne stvari svijeta i zaboravili na najradosniju od svih. Ali sada bi mogla pitati: Kako će biti prokleti duhovno? Dakle, njihov će vid biti proklet jer neće vidjeti viziju Boga u njemu samom nego samo tamu i patnje pakla. Njihove će uši biti proklete jer neće ćuti Moje riječi nego samo urlike i strahote pakla. Njihov okus bit će proklet jer neće okusiti Moja vječna dobra i radost, nego samo vječnu gorčinu. Njihov dodir bit će proklet zato što Me neće dodirnuti, nego samo vječne vatre u paklu. Njihov njuh bit će proklet jer neće mirisati slatki miris Moga kraljevstva koji nadilazi sve slatke mirise, nego će imati samo prljavi smrad pakla koji je gorči od žuči i gori od sumpora. Oni će biti prokleti od Neba i zemlje i svih bezumnih stvorenja, jer ovi se pokoravaju Bogu i slave Ga, dok Ga oni odbacuju. Stoga Ja, koji sam Istina, zaklinjem se u Mojoj istini da ih, ako umru ovakvi i u ovakvim određenjima u kojima se sada nalaze, ni Moja ljubav ni Moja krepost nikada ih neće obuhvatiti, nego će umjesto toga biti prokleti za cijelu vječnost, i ne samo svećenici, nego i svi koji odbacuju zapovijedi Božje! O tome kako je, u prisutnosti Nebeske vojske i nevjeste, Božanstvo govorilo Čovječnosti protiv Kršćana, baš kao što je Bog govorio Mojsiju protiv naroda izraelskog, te kako prokleti svećenici ljube svijet i preziru Krista, i o njihovoj osudi i prokletstvu. 48. poglavlje Velika vojska bijaše viđena u Nebu i Bog joj reče: Moji prijatelji, koji znate i razumijete i vidite sve stvari u Meni, Ja govorim u vašoj nazočnosti radi dobrobiti Moje nevjeste koja stoji ovdje, kao netko tko razgovara sam sa sobom, jer na taj način Moje Božanstvo komunicira s Mojom Ljudskošću. Mojsije je bio s Bogom na planini četrdeset dana i noći i, kada narod vidje da ga nema toliko dugo, uze zlato i baci ga u vatru, i oblikovaše tele od njega, nazivajući ga svojim bogom. Tada Bog reče Mojsiju: „Ljudi su zgriješili. Ja ću ih uništiti baš kao što se nešto napisano briše iz knjige.“ Mojsije odgovori: “Ne, Gospodaru moj, nemoj! Sjeti se da si ih Ti izveo iz Crvenog mora i činio čuda za njih. Ako ih izbrišeš i uništiš, gdje je tada Tvoje obećanje? Preklinjem Te, ne čini to, jer tada će Tvoji neprijatelji reći: Bog izraelski, koji je izveo narod iz mora, ali ga ubio u pustinji, zao je.“ I Bog bijaše smiren tim riječima. Ja sam taj Mojsije, simbolično govoreći. Moje Božanstvo govori Mojoj Čovječnosti baš kao Mojsiju, riječima: 'Pogledaj što je Tvoj narod učinio, i vidi kako su Me prezreli. Svi Kršćani bit će ubijeni i njihova vjera iskorijenjena.' Moja Ljudskost odgovara:' Ne, Gospodine. Sjeti se da sam Ja izveo ljude kroz more u svojoj krvi kada sam bio ozlijeđen od vrha Moje glave do tabana Mojih stopala. Ja sam im obećao vječni život; imaj milosti prema njima Moje patnje radi.' Nakon što je saslušalo ove riječi, Božanstvo je bilo umireno i reče:' Budi volja Tvoja, jer sav je sud dan Tebi.' Vidite koja ljubav, Moji prijatelji! Ali sada, u vašoj prisutnosti, Moji duhovni prijatelji, anđeli i sveci, i u prisutnosti Mojih tjelesnih prijatelja koji su u svijetu, a ipak nisu u svijetu, osim sa svojim tijelom, Ja se žalim da Moj narod skuplja drvo za ogrjev i pali vatru, baca zlato u vatru kako bi se tele pojavilo da ga obožava i štuje kao Boga. Ono stoji kao tele na četiri noge imajući glavu, grlo i rep. Kada se Mojsije zadržao na planini dugo vremena bez povratka, narod reče: „Mi ne znamo što se moglo dogoditi s njim nakon ovako dugo vremena.“ I oni bijahu nezadovoljni što ih je izveo iz zatočeništva i ropstva, i rekoše: “Nađimo si drugog boga da ide pred nama.“ To ovi prokleti svećenici sada rade Meni. Jer oni govore: 'Zašto bismo mi imali isposničkiji život od drugih? Što je naša nagrada za to? Bolje nam je živjeti u miru i kako mi želimo. Hajdemo voljeti svijet u koji smo sigurni, budući da nismo sigurni u Njegovo obećanje.' Tada skupljaju drvo za ogrjev kada posvete sva svoja osjetila ljubavi prema svijetu. Pale vatru kada imaju potpunu želju za svijetom. Izgaraju kada njihova požuda sjaji u njihovim umovima i prelazi u djelo. Ubacuju zlato, što znači da svu čast i ljubav koju su Mi trebali pokazati, pokazuju kako bi dobili poštovanje svijeta. Tada se pojavljuje tele, što predstavlja potpunu ljubav svijeta. Ima četiri noge od lijenosti, nestrpljenja, uživanja u prekomjernostima i pohlepe. Jer su ti svećenici, koji bi trebali biti Moje sluge, lijeni u štovanju Mene, nestrpljivi u podnošenju bilo čega radi Mene, neumjereni u užicima i nikada zadovoljni stvarima koje imaju. Ovo tele također ima glavu i grlo, što predstavlja potpunu volju za proždrljivošću koja nikada ne može biti zadovoljena, čak ni kada bi cijelo more uteklo u njega. Rep teleta njihova je zloba jer oni ne dopuštaju nikome da zadrži svoju imovinu ako ju mogu uzeti od njega. Svojim lošim primjerom i prezirom oni ranjavaju i kvare svakoga tko Mi služi. Takva je ljubav prema teletu koja je u njihovim srcima, i u takvoj se oni raduju i žude. Oni misle o Meni kao što su oni drugi o Mojsiju, i govore: 'Njega nema već dugo vremena. Njegove se riječi doimaju isprazne i Njegova djela tegobna. Hajdemo imati svoju vlastitu volju, neka naša moć i volja budu naš bog.' A nisu čak zadovoljni ni tim stvarima, i nisu Me u potpunosti zaboravili, nego Me umjesto toga imaju za svog idola. Pogani su običavali štovati kao božanstvo drvo i kamenje i mrtve ljude i, među ostalim, bio je štovan idol zvan Belzebub, čiji su svećenici običavali nuditi mu tamjan uz pobožno klanjanje i uzvike hvale. I sve što je u njihovim žrtvovanjima bilo beskorisno bacali su na tlo, i ptice i muhe to su jele. Ali sve što je bilo korisno svećenici su skrivali za sebe. Oni su zaključavali vrata do svog idola i držali ključ za sebe kako nitko ne bi mogao ući unutra. To je ono što svećenici čine Meni u ovo vrijeme. Oni Mi nude tamjan, to jest govore i propovijedaju prekrasne riječi kako bi osvojili hvalu za sebe i kakvu zemaljsku korist, ali ne iz ljubavi prema Meni. Baš kao što miris tamjana ne može biti uhvaćen, nego samo osjećan i viđen, tako njihove riječi ne ostvaruju nikakvu korist za duše kako bi mogle pustiti korijen i bile zadržane u njihovim srcima, nego su se samo čule i činile ugodne za kratko vrijeme. Oni Mi nude molitve, ali ne onakve kakve su Meni ugodne. Poput onih koji uzvikuju hvale svojim ustima, ali su tihi u svojim srcima, stoje pokraj Mene vičući svojim ustima, dok u svojim srcima i mislima lutaju uokolo po svijetu. Ali kada bi govorili sa snažnim i moćnim čovjekom, tada bi njihova srca slijedila njihov vlastiti govor i riječi tako da im nitko ne bio mogao naći zamjerku. Ali u Mojoj su prisutnosti svećenici poput ljudi koji su mentalno poremećeni, jer izgovaraju jednu stvar svojim ustima i imaju drugu u svojim srcima. Nitko tko čuje njihove riječi, ne može biti siguran u njihovo značenje. Oni svijaju svoja koljena za Mene, to jest obećavaju Mi poniznost i poslušnost, ali je zapravo njihova poniznost poput Luciferove, i oni su poslušni svojim vlastitim željama, a ne Meni. Također Me stalno drže zaključanog i drže ključ za sebe. Otvaraju za Mene i hvale Me kada kažu:' Budi volja Tvoja, kako na nebu tako i na zemlji.' Ali tada Me ponovno zaključavaju ispunjavanjem svoje vlastite volje, dok je Moja volja poput zatočenog i nemoćnog čovjeka kojega se ne može ni vidjeti ni čuti. Oni drže ključ za sebe kada, svojim lošim primjerom, također zavode na pogrešan put druge koji žele činiti Moju volju. I kada bi mogli, rado bi zabranili da Moja volja bude ispunjena i ostvarena, osim kada to odgovara njihovoj vlastitoj volji. Također skrivaju bilo što u žrtvovanju što je nužno i korisno za njih, to jest zahtijevaju svu svoju čast i povlastice, ali ljudsko tijelo koje padne na zemlju i umre, za što bi trebali ponuditi najbolju žrtvu, oni smatraju tako beskorisnim i ostavljaju ga muhama, to jest crvima na zemlji. Oni ne mare niti se uznemiravaju zbog svoje obveze za spasenje duša. Ali što je rečeno Mojsiju? 'Ubij one koji su načinili ovog idola!' I neki su ubijeni, ali ne svi. Na isti će način Moje riječi sada doći i ubiti ih, neke u tijelu i duši kroz vječno prokletstvo, druge prema životu, tako da bi se trebali preobratiti i živjeti, ostale kroz brzu smrt, jer ovi su Mi svećenici u potpunosti odvratni. Ali s čime da ih usporedim? Oni su uistinu poput ploda trnovitog grma drača, koji je prekrasan i crven izvana, ali iznutra pun nečistoće i bodljikavog trnja. Na isti način ovi dolaze k Meni kao ljudi koji su crveni od ljubavi, i čine se čistima, ali iznutra su puni svakakvih nečistoća. Ako se ovaj plod položi u zemlju, drugi trnoviti grmovi izrastaju iz njega. Na isti način oni skrivaju svoj grijeh i zlobu u svojim srcima kao u zemlji, i postaju tako ukorijenjeni u zlu da se čak i ne postide istupiti u javnosti i hvaliti svojim grijehom. Stoga drugi ljudi ne samo da nalaze razlog da griješe, nego ujedno postaju duboko ranjeni u svojim dušama, misleći ovako sami u sebi: 'Ako to čine svećenici, čak je i više dopušteno da mi to činimo.' I oni nisu samo nalik plodu trnovita grma, nego i trnju jer preziru biti dirnuti prijekorom i opomenom, i smatraju da nitko nije mudar kao oni, i misle da mogu činiti što god žele. Stoga se Ja zaklinjem svojim Božanstvom i Čovječnošću, u prisutnosti svih anđela, da ću srušiti vrata koja su zatvorili Mojoj volji, i Moja volja bit će ispunjena, i njihova volja bit će dokinuta i zaključana u vječne muke i tjeskobe. Jer kao što je nekoć rečeno: „Započet ću svoj sud sa svećenicima na svom oltaru.“ Riječi Kristove Njegovoj nevjesti o tome kako je Krist uspoređen s Mojsijem, na simboličan način, vodeći narod iz Egipta; i o tome kako prokleti svećenici, koje je On odabrao na mjesto proroka kao svoje najdraže prijatelje, sada zapomažu: „Odlazi od nas!“ 49. poglavlje Sin Božji reče: „Ranije sam se uspoređivao s Mojsijem na simboličan način. Kada je izveo narod, voda je stajala poput zida zdesna i slijeva. Ja sam uistinu taj Mojsije, simbolično govoreći, koji je izveo svoj Kršćanski narod van, to jest otvorio nebo za njega i pokazao mu put. Ali sada sam si izabrao druge prijatelje, više voljene i prisnije od proroka, imenom Moje svećenike, koji ne samo da čuju Moje riječi i vide, kada vide Mene samoga, nego Me ujedno dodiruju svojim rukama, što nitko od proroka ili anđela ne može učiniti. Ovi svećenici, koje sam Ja izabrao na mjesto proroka kao svoje prijatelje, zazivaju Me, ali ne s takvom željom i ljubavlju kao što su to proroci činili, ne, svećenici i proroci zazivaju s dva suprotstavljena glasa. Jer svećenici ne zazivaju kao što su proroci zazivali: “Dođi, Gospode, jer Ti si slast!“, nego zazivaju: “Odvoji se od nas, jer Tvoje su riječi gorke i Tvoja djela teška i čine nas posramljenima!“ Poslušaj što ovi prokleti svećenici govore! Ja stojim pred njima poput najkrotkije i najumiljatije ovce od koje dobivaju vunu za svoju odjeću i mlijeko za svoju hranu, a ipak Me preziru zbog toliko velike ljubavi. Stojim pred njima kao gost govoreći: „Prijatelju, podari Mi nužnosti života za Moje tijelo, jer trebaju Mi, i ti ćeš primiti najveću nagradu od Boga zauzvrat!“ No iako sam se pojavio s jednostavnošću ovce, oni Me tjeraju kao vuka koji vreba u zasjedi gospodarove ovce. Ne žele Mi pokazati nikakvo gostoprimstvo i odbijaju Me primiti u svoju kuću, umjesto toga, suočavaju se sa Mnom kao s izdajnikom nedostojnim njihova gostoprimstva. Ali što će učiniti gost nakon što je bio odbijen? Ne bi li trebao potegnuti oružje protiv gospodara kuće koji ga je otjerao? Nipošto, jer to ne bi bilo pravedno s obzirom na to da vlasnik može uskratiti ili dati svoju imovinu kome god želi. Ali što tada gost treba učiniti? On bi doista trebao reći onome tko ga je otjerao: „Moj prijatelju, s obzirom na to da me ti ne želiš primiti u svoju kuću, ja ću otići drugome koji će mi pokazati milost.“ I kada dođe drugome, on ga čuje kako govori: Dobro si došao, Moj Gospode, sve što ja imam Tvoje je. Ti ćeš sada biti gospodar, a ja želim biti Tvoj sluga i gost. Ovo su vrste smještaja u kojima Mi je ugodno boraviti, gdje čujem ovakav glas. Ja sam doista poput gosta tjeranog od ljudi. No iako Ja mogu ući u svako mjesto po svojoj volji, još uvijek na račun pravde, to ne činim, nego dolazim samo onima koji Me primaju s dobrom voljom kao svog istinskog Gospodina, ne kao gosta, i povjeravaju svu svoju volju u Moje ruke. Majčine i Sinove riječi blagoslova i hvale jednog prema drugome, i o milosti koju je Sin odobrio svojoj Majci za duše u čistilištu i one u ovome svijetu. 50. poglavlje Majka Božja govorila je svom Sinu i rekla: Blagoslovljeno ime Tvoje, Moj Sine, bez kraja, i blagoslovljeno bilo Tvoje Božanstvo koje je bez početka i bez kraja! U Tvom Božanstvu nalaze se tri prekrasne stvari: poimence moć, mudrost i krepost. Tvoja je moć poput najnasilnije goruće vatre pred kojom se sve što je čvrsto i snažno sabire kao suha slama u vatri. Tvoja je mudrost poput oceana koji nikada ne može biti ispražnjen zbog svoje veličine i prostranosti i koji, kada nabuja i preplavi, prekriva doline i planine. Niti Tvoja mudrost može biti shvaćena, niti njena dubina izmjerena o tome kako si mudro stvorio čovječanstvo i smjestio ga iznad sveg svog stvaralaštva. Kako si mudro uredio ptice u zraku, životinje na zemlji i ribe u moru, dajući svakome njegovo vlastito vrijeme i red. Kako veličanstveno Ti daješ život svemu i oduzimaš ga. Kako mudro daješ mudrost onima koji nisu mudri i oduzimaš ju od ponosnih. Tvoja je krepost poput svjetlosti sunca koja sja na nebu i ispunjava zemlju svojim svjetlom. Također, Tvoja krepost zadovoljava visoko i nisko i ispunjava sve stvari. Stoga blagoslovljen budi Ti, Moj Sine, jer Ti si Moj Bog i Moj Gospodin!“ Sin odgovori": Moja najdraža Majko,Tvoje su Mi riječi su slatke, jer one dolaze iz Tvoje duše. Ti si poput zore koja izbija bistrinom. Ti nadsijavaš sva nebesa i Tvoja svjetlost i Tvoja bistrina nadilaze sve anđele. Svojom bistrinom Ti si privukla na sebe pravo sunce, to jest Moje Božanstvo, toliko da je sunce Mojeg Božanstva došlo do Tebe i na Tebi se smjestilo. Po njegovoj toplini Ti si grijana u Mojoj ljubavi iznad svih drugih i po njegovu sjaju Ti si prosvijetljena u Mojoj mudrosti više nego svi drugi. Tama zemlje protjerana je i sva nebesa bijahu prosvijetljena kroz Tebe. Ja govorim u svojoj istini da Mi je Tvoja čistoća godila više nego svi anđeli, i privukla Moje Božanstvo k Tebi tako da si bila potaknuta toplinom Moga duha; i po njemu si začela istinskog Boga i čovjeka u svojoj utrobi, čime je čovječanstvo bilo prosvijetljeno i anđeli ispunjeni radošću. Stoga budi blagoslovljena od svoga blagoslovljenog Sina! I zbog ovoga razloga niti jedna molitva Tvoja nikada neće doći k Meni a da je ne uslišim, i kroz Tebe svatko tko moli za milost s namjerom popravljanja svojih grešnih načina, primit će milost Tebe radi. Jer kao što toplina dolazi od sunca, tako je i sve milosrđe kroz Tebe dano. Ti si poput ispunjenog i tekućeg proljeća iz kojega milost teče u pomoć nesretnima. Majka odgovara Sinu: "Sva slava i krepost neka su Tvoji, Sine Moj! Ti si Moj Bog i Moje milosrđe; sve dobro što imam od Tebe potječe. Ti si poput sjemena koje nikada nije požeto, nego još uvijek raste i daje plod stostruk i tisućstruk. Jer sva milost od Tebe dolazi i, s obzirom na to da je neizbrojiva i neizreciva, može doista biti poistovjećena s brojem stotinu koji označava savršenstvo, jer sve savršenstvo dolazi od Tebe i svatko je usavršen u kreposti po Tebi." Sin odgovara Majci: "Doista, Moja Majko, usporedila si Me ispravno sa sjemenom koje nikada nije požeto nego još raste, jer došao sam sa svojim Božanstvom k Tebi i Moja Čovječnost nije zasijana odnosom, ali je i dalje rasla u Tebi, i otud je milost istekla od Tebe prema svima. Stoga si govorila ispravno. S obzirom na to da Ti sada crpiš milost iz Mene najslađim riječima svojih usta, traži Me što želiš i bit će Ti dano." Majka odgovori:" Moj Sine, s obzirom na to da sam Ja dobila milosrđe od Tebe, Ja molim za milosrđe i pomoć nesretnima. Jer postoje, naime, četiri mjesta: Prvo je Nebo, gdje anđeli i duše svetaca ne trebaju ništa osim Tebe, kojeg imaju - jer u Tebi imaju svako dobro. Drugo je mjesto pakao i oni koji ostaju tamo, ispunjeni su zlobom i isključeni iz svakog milosrđa. Stoga ništa dobro ne može više ući u njih. Treće je mjesto onih koji se pročišćavaju u čistilištu i oni koji ostaju tamo, trebaju trostruku milost jer su mučeni trostruko. Oni pate kroz svoj sluh jer ne čuju ništa osim boli, tuge i jada. Oni pate kroz svoj vid jer ne vide ništa osim svoje vlastite bijede. Oni su mučeni kroz svoj dodir jer osjećaju toplinu nepodnošljive vatre i oštre muke. Moj Gospode i Moj Sine, daj im svoju milost Mojih molitava radi!“ Sin odgovori: "Ja ću im rado dati trostruku milost Tebe radi. Prvo, njihov sluh bit će olakšan, njihov vid bit će umiren, njihova muka bit će smanjena i olakšana. I svi oni koji su u najvećim i najtežim mukama u vatrama čistilišta, od ovog će trenutka doći do umjerene muke; oni koji su u umjerenim mukama, doći će do najlakših, i oni koji su u najlakšim mukama, doći će u počinak." Majka odgovori: "Hvala i čast Tebi, Moj Gospode!" I ona odmah reče svom Sinu: Moj ljubljeni Sine, četvrto je mjesto svijet i njegovi stanovnici u potrebi su za trima stvarima: Prvo, pokajanjem za svoje grijehe. Drugo, pokorom i popravljanjem. Treće, snagom da čine dobra djela." Sin odgovori: "Svakome tko zaziva Tvoje ime i ima nadu u Tebi zajedno sa svrhom popravljanja za svoje grijehe, bit će dane ove tri stvari, jednako kao i Kraljevstvo nebesko. Tvoje su Mi riječi tako slatke da Ti ne mogu uskratiti ništa što zamoliš, jer ne želiš ništa drugačije od onoga što Ja želim. Ti si uistinu poput sjajnog i gorućeg plamena po kojemu su ugašena svjetla potaknuta i goruća svjetla osnažena, jer po Tvojoj ljubavi koja se uzdigla u Moje srce i privukla Me k Tebi, oni koji su mrtvi u grijehu, doći će ponovno u život, i oni koji su mlaki i crni poput dima, postat će snažni u Mojoj ljubavi." Majka blagoslivlja Sina u prisutnosti nevjeste, te o tome kako slavni Sin čini prekrasnu usporedbu svoje najslađe Majke s cvijetom koji je rastao u dolini, ali se uzdigao preko planina. 51. poglavlje Majka Božja govorila je svome Sinu i rekla: "Blagoslovljeno neka je Tvoje ime, Moj Sine, Isuse Kriste, i sva čast Tvojoj Čovječnosti iznad svega što je stvoreno! Slava Tvome Božanstvu iznad svih dobrih stvari, koje je jedan Bog s Tvojom Čovječnošću!" Sin odgovori: "Moja Majko, Ti si poput cvijeta koji je rastao u dolini. Oko doline bilo je pet visokih planina i cvijet je rastao iz tri korijena s uspravnom stabljikom bez ikakvih čvorova. Ovaj cvijet imao je pet latica koje bijahu ispunjene svom slatkoćom. Dolina je sa svojim cvijetom rasla iznad ovih pet planina, i latice cvijeta širile su se iznad svake visine neba i iznad svih zborova anđela. Moja ljubljena Majko, Ti si ova dolina zbog velike poniznosti koju si imala u usporedbi sa svima drugima. Tvoja je poniznost rasla više od pet planina. Prva planina bio je Mojsije zbog svoje moći. Jer on je imao moć nad Mojim narodom kroz Zakon, kao da je bio zatvoren u njegovoj ruci. Ali Ti si zatvorila Gospodara svih zakona u svojoj utrobi i stoga si viša od ove planine. Druga planina bio je Ilija, koji je bio toliko svet da je s dušom i tijelom bio preuzet u Moje sveto mjesto. Ali Tvoja duša, Moja najdraža Majko, bila je preuzeta iznad svih zborova anđela do prijestolja Božjeg, zajedno s Tvojim najčišćim tijelom. Ti si stoga viša od Ilije. Treća planina bila je snaga Samsonova koja je nadilazila druge ljude. Ipak, đavao ga je porazio svojom podmuklošću. Ali Ti si porazila đavla svojom snagom i moći. Ti si stoga snažnija od Samsona. Četvrta planina bio je David, koji bijaše čovjek u skladu s Mojim srcem i voljom, ali je ipak pao u grijeh. Ali Ti si, Moja ljubljena Majko, slijedila Moju volju u svemu i nikada nisi sagriješila. Peta planina bio je Salomon, koji bijaše prepun mudrosti, ali je usprkos tome bio prevaren. Ali Ti si, Moja Majko, bila prepuna sve mudrosti i nikada nisi prevarena ili zavedena. Ti si stoga viša od Salomona. Cvijet je rastao iz tri korijena zbog tri stvari koje si imala od svoje mladosti: poslušnosti, milosrđa i Božanskoga razumijevanja. Iz ova tri korijena iznikla je najravnija stabljika bez ikakvih čvorova, što znači da Tvoja volja nikada nije bila svijena ničemu osim Mojoj volji. Taj cvijet također je imao pet latica koje su rasle iznad svih zborova anđela. Moja draga Majko, Ti si doista cvijet s ovih pet latica. Prva latica Tvoja je plemenitost, koja je toliko velika da Moji anđeli, koji su plemeniti preda mnom, kada vide i razmotre Tvoju plemenitost, uvide da je bila iznad njih i istaknutija od njihove svetosti i plemenitosti. Ti si stoga viša od svih anđela. Druga je latica Tvoje milosrđe koje je bilo tako veliko da si, kada si vidjela bijedu svih duša, imala suosjećanja nad njima i pretrpjela najveće muke na Mojoj smrti. Anđeli su puni milosrđa, a ipak nikada ne trpe tugu ili bol, ali Ti si, Moja ljubljena Majko, bila milosrdna prema bijednicima kada si osjetila svu tugu i muku Moje smrti, i željela si trpjeti muku radi milosrđa radije nego da si bila odvojena od nje. Stoga je Tvoje milosrđe nadišlo milosrđe svih anđela. Treća je latica Tvoja dobrota puna ljubavi. Anđeli su puni ljubavi i ljubaznosti i žele dobro za svakoga, ali Ti, Moja najdraža Majko, imala si prije svoje smrti volju poput anđela u svojoj duši i tijelu i činila dobro svakome. I dalje ne odbijaš nikoga tko razumno moli za svoje vlastito dobro. Stoga je Tvoja dobrota viša i veća od anđeoske. Četvrta je latica Tvoja ljepota. Anđeli promatraju svoju međusobnu ljepotu i razmišljaju o ljepoti svih duša i svih tijela, ali vide da je ljepota Tvoje duše iznad svega što je stvoreno i da plemenitost Tvoga tijela nadilazi sva stvorena bića. I tako Tvoja ljepota nadilazi sve anđele i sve stvoreno. Peta je latica Tvoja Božanska radost jer ništa Te nije razveseljavalo osim Boga, jednako kao što ništa osim Boga ne pruža užitak anđelima. Svi i svaki od njih zna i znao je svoju vlastitu radost u sebi, ali kada su vidjeli Tvoju radost prema Bogu, opazili su u svojoj svijesti kako se njihova radost razbuktala u njima poput svjetlosti u ljubavi Božjoj. Vidjeli su da je Tvoja radost bila kao plameni krijes gori najužarenijom vatrom, s plamenom tako visokim da je došao blizu Mojega Božanstva. I zbog ovoga razloga, Moja najslađa Majko, Tvoja božanska radost gorjela je dobro iznad svih zborova anđela. S obzirom na to da je cvijet imao tih pet latica, poimence plemenitost, milosrđe, dobrotu punu ljubavi, ljepotu i najveći užitak u Bogu, bijaše ispunjen svom slatkoćom. Ali onaj tko želi kušati od ove slatkoće, treba pristupiti slatkoći i preuzeti je u sebe. To je ujedno ono što si Ti učinila, Moja najslađa Majko. Ti si bila tako slatka Mome Ocu da Te preuzeo cijelu u svoj Duh i Tvoja Ga je slatkoća oduševila iznad svih ostalih stvari. Cvijet također nosi sjeme po toplini i moći sunca i iz njega izrasta plod. Na ovaj način blagoslovljeno sunce, Moje Božanstvo, preuzelo je Čovječnost iz Tvoje djevičanske utrobe. Jer kao što sjeme daje i uzgaja cvijeće iste vrste gdje god bilo posijano, tako su i Moji udovi bili poput Tvojih oblikom i izgledom iako sam Ja bio muškarac, a Ti žena i djevica. Ta dolina bijaše uzdignuta sa svojim cvijetom iznad svih planina kada je Tvoje tijelo zajedno s Tvojom najsvetijom dušom uzdignuto iznad svih zborova anđela.” Majka blagoslivlja svog Sina i moli Ga da Njegove riječi mogu biti proširene po cijelome svijetu i pustiti korijen u srcima Njegovih prijatelja, te o tome kako je Djevica uspoređena s predivnim cvijetom koji raste u vrtu, i o riječima Kristovim koje su poslane kroz nevjestu papi i drugim prelatima Crkve. 52. poglavlje Sveta Djevica govorila je svome Sinu i rekla: „Blagoslovljen budi Ti, Moj Sine i Moj Bože, Gospodaru anđela i Kralju slave! Molim te za to da riječi koje si Ti izgovorio mogu pustiti korijen u srcima Tvojih prijatelja i da njihovi umovi mogu prijanjati čvrsto uz te riječi poput smole kojom je bila obložena Noina arka, koju ni olujni valovi ni vjetrovi nisu mogli slomiti ni otopiti. Neka budu proširene po cijelome svijetu kao grane i slatki cvjetovi čiji se miris širi daleko i široko, kako bi ujedno mogle uroditi plodom i postati slatke kao datulja čija slast oduševljava dušu neizmjerno mnogo.“ Sin odgovori: “Blagoslovljena budi Ti, Moja najomiljenija Majko! Moj anđeo Gabriel rekao Ti je: “Blagoslovljena Ti, Marijo, među ženama!“ I Ja Ti svjedočim da si blagoslovljena i najsvetija iznad svih zborova anđela. Ti si poput cvijeta u vrtu koji je okružen drugim mirisavim cvijećem, ali ih sve nadilaziš u mirisu, ljepoti i kreposti. To su cvijeće svi izabrani ljudi, od Adama do kraja svijeta, koji su zasađeni u vrtu svijeta, i sijaše i mirisaše na mnogostruke vrline. Ali među svima njima koji su bili i koji će naknadno doći, Ti si bila najveća u mirisu poniznosti i dobrog života, u ljepoti najugodnijeg djevičanstva i vrlini suzdržljivosti. Jer Ja Ti svjedočim da si bila više od bilo kojeg mučenika za Moje patnje, više od bilo kojeg ispovjednika u svojoj suzdržljivosti i više od bilo kojeg anđela u svom milosrđu i dobroj volji. Stoga, radi Tebe, Ja ću ukorijeniti i učvrstiti svoje riječi poput najčvršće smole u srcima Mojih prijatelja. One će se širiti kao mirisno cvijeće i donositi plodove kao najslađe i najljepše drvo datulje.“ Nakon toga Naš Gospodin reče svojoj nevjesti: “Reci Mom prijatelju, svom ocu, čije je srce u skladu s Mojim srcem, da pažljivo predstavi ove pisane riječi svom vlastitom ocu te ih također daj nadbiskupu i kasnije drugom biskupu. I kada ovi budu temeljito upućeni, on ih može poslati trećem biskupu. Reci mu također u Moje ime: “Ja sam Tvoj Stvoritelj i Otkupitelj duša. Ja sam Bog kojega voliš iznad svih stvari. Vidi i razmotri kako su duše koje sam Ja otkupio svojom krvlju, poput duša ljudi koji ne znaju ništa o Bogu, i oni su zatočeni od đavla u takvoj okrutnosti da ih muči u svim njihovim udovima kao u tvrdoj preši. Stoga, ako posvećuješ Moje rane u svojoj duši, i ako cijeniš išta od bičevanja i trpljenja koje sam podnio kao dragocjeno, tada pokaži svojim djelima koliko Me voliš. Riječi koje sam izgovorio svojim vlastitim ustima postat će poznate javno i odnesene do glavara Crkve. Ja ću ti, naime, dati svoju milost i svoj duh kako bi, kada god nastane zavada među dvojicom, ti bio u mogućnosti izmiriti ih kroz moć koja ti je dana ako oni vjeruju u Moje riječi. I kao dodatno pojašnjenje Mojih riječi, ti ćeš ponijeti papi svjedočanstvo onih koji uživaju u Mojim riječima i kušaju ih. Jer Moje su riječi poput masti koja se topi brže kada je toplina veća iznutra, ali ako nikakva toplina nije nađena, mast se povrati i ne dospije u crijeva. Takve su Moje riječi s obzirom na to da, što ih više čovjek jede i žvače s gorućom ljubavi prema Meni, više je nahranjen željom za nebesima i slatkoćom Božanske unutarnje ljubavi, i više izgara u Mojoj ljubavi i milosrđu. Ali oni koji ne uživaju u Mojim riječima, mogu se poistovjetiti s kušanjem svinjske masti u svojim ustima koju smjesta pljuju iz usta i gaze pod svojim nogama nakon što su je kušali. Neki ljudi tako preziru Moje riječi jer nemaju okusa za slatkoću duhovnih stvari. Ali gospodar zemlje, kojega sam ja izabrao za svog pripadnika i učinio istinski Mojim, pomoći će ti smjelo i opskrbiti te stvarima potrebnim za tvoje putovanje iz pravedno stečenih dobara.“ Riječi Blagoslova Majke i Sina jedno drugome, i o tome kako Djevica simbolizira kovčeg u kojemu su palica, mana i ploče Zakona bile, i mnoge su prekrasne stvari otkrivene u ovoj usporedbi. 53. poglavlje Djevica Marija govorila je sa Sinom i rekla: “Blagoslovljen budi Ti, Moj Sine, Moj Bože i Gospodaru anđela! Ti si onaj čiji su glas proroci čuli, čije su tijelo apostoli vidjeli, onaj na kojega su Židovi i Tvoji neprijatelji položili ruke. Ti si jedan Bog sa svojim Božanstvom i Čovječnošću i Svetim Duhom. Jer proroci su čuli Duh, apostoli vidjeli slavu Tvoga Božanstva i Židovi razapeli Tvoju Čovječnost. Stoga, budi blagoslovljen bez početka i kraja.“ Sin odgovori: “Blagoslovljena budi Ti, jer Ti si Djevica i Majka. Ti si kovčeg Staroga Zakona u kojemu su se nalazile tri stvari: palica Aronova koja je cvjetala, mana anđeoska i ploče Zakona. Tri su stvari učinjene s palicom: Prvo, bila je pretvorena u zmiju bez otrova. Drugo, ocean je podijeljen njome. Treće, izvela je vodu iz stijene. Ja, koji sam ležao u Tvojoj utrobi i preuzeo Čovještvo od Tebe, uspoređivao sam se s ovom palicom. Prvo, Ja sam zastrašujuć svojim neprijateljima kao što je zmija bila Mojsiju. Jer oni bježe od Mene kao od prizora zmije, i oni su prestravljeni Mnome i mrze Me kao zmiju otrovnicu; a dapače, Ja sam bez otrova zlobe i umjesto toga pun milosrđa. Ja im dajem sebe da Me posjeduju ako hoće. Ja im se vraćam ako tragaju za Mnom. Trčim k njima kao Majka svom izgubljenom i ponovno nađenom sinu ako Me zazovu. Ja im dajem svoje milosrđe i opraštam njihove grijehe ako zavape Meni. To je ono što Ja činim za njih, a ipak Me mrze poput otrovne zmije. Drugo, ocean je podijeljen ovom palicom kada je put u nebo, koji bijaše zatvoren zbog grijeha, otvoren kroz prolijevanje Moje krvi i Moje boli. Ocean je doista podijeljen i put je načinjen gdje prethodno nije bilo nikakvog puta kada je bol iz svih Mojih udova stigla do Mog srca i Moje se srce raspuklo od nasilja boli. Kasnije, kada je narod vođen kroz ocean, Mojsije ga nije odmah odveo u obećanu zemlju, nego u pustinju kako bi ondje bio iskušan i poučen. To je kako je sada, jer kada ljudi prihvate Moju vjeru i Moje zapovijedi, oni nisu odmah odvedeni u nebo; jer je nužno da ljudi budu iskušani u pustinji - to jest u svijetu – u odnosu na to koliko vole Boga. Međutim, ljudi izazvaše Boga na ljutnju kroz tri stvari u pustinji: Prvo, jer su izradili idola i molili mu se. Drugo, zato što su čeznuli za raskošima koje su imali u zemlji egipatskoj, i treće, kroz svoj ponos, kada su bez volje Božje željeli ići i boriti se protiv svojih neprijatelja. Ljudi griješe protiv Mene čak i sada u svijetu na isti način. Prvo, časte i štuju idola: jer vole svijet i sve stvari u njemu više nego Mene, koji jesam njihov Stvoritelj. Stoga, svijet je njihov bog, a ne Ja. Jer Ja sam rekao u svom evanđelju: „Gdje je čovjekovo blago, ondje će mu biti i srce.“ Dakle, blago čovječanstva jest svijet jer njegovo srce žudi prema njemu, a ne prema Meni. Stoga, baš kao što su Židovi pali u pustinji s mačem u svojim tijelima, tako će također ovi ljudi pasti s mačem vječnog prokletstva u svojim dušama, i živjeti u prokletstvu bez kraja. Drugo, zgriješili su kroz svoju žudnju za raskošima. Ja sam dao čovječanstvu sve što je trebalo koristiti na častan i umjeren način, ali ono želi imati sve stvari bez umjerenosti i razuma. Jer, kada bi njegova tjelesna priroda mogla to podnijeti, ono bi bez prestanka bludničilo, pilo bez ograničenja, žudilo bez mjere i granice i, dok god bi moglo griješiti, nikada ne bi odustalo od grijeha. Stoga će mu se dogoditi ista stvar koja se dogodila Židovima u pustinji, to jest umrijet će naglom smrću u svojim tijelima. Jer što je drugo ovaj zemaljski život doli jedan trenutak u usporedbi s vječnošću? Zbog ovog razloga oni će umrijeti naglom smrću u svojim tijelima, da budu otrgnuti od ovog kratkog života i da žive s mukom u svojim dušama za cijelu vječnost. Treće, oni su zgriješili u pustinji kroz svoj ponos jer su željeli ići u bitku bez Božje volje. Isto tako, ljudi žele doći u Nebo kroz svoj ponos i ne vjeruju u Mene, nego u sebe, čineći svoju vlastitu volju i napuštajući Moju. Stoga će biti ubijeni u svojim dušama od đavala jednako kao što su Židovi ubijeni od njihovih neprijatelja, i njihova muka bit će vječna. Tako Me oni mrze kao zmiju, štuju idola umjesto Mene, žude za svojim vlastitim željama više nego za Mnom i vole svoj vlastiti ponos umjesto Moje poniznosti. Ipak, Ja sam još uvijek toliko milostiv da ću im se prikloniti kao otac pun ljubavi i uzeti ih k sebi ako Mi se okrenu s pokajničkim srcem. Treće, stijena je dala vodu putem ove palice. Ova je stijena tvrdo srce čovječanstva, jer ako je probodeno Mojim strahom i ljubavlju, ondje odmah poteku suze pokajanja i pokore iz njega. Nitko nije toliko nedostojan i nitko nije toliko zao da neće imati suze koje teku iz njegovih očiju, i sve svoje udove probuđene ka pobožnosti ako se okrene Meni u zdušnom razmatranju Moje patnje i podsjeti se kako Moja moć i dobrota čine da zemlja i stabla rađaju plodom. Drugo, mana anđeoska bijaše položena u kovčegu Mojsijevu. Tako također u Tebi, Moja ljubljena Majko i Djevice, bijaše položen kruh anđela i svetih duša i pravednih ljudi na zemlji, kojima ništa nije ugodno osim Moje slatkoće; jer cijeli je svijet mrtav za njih, tako da bi oni rado bili čak i bez tjelesne hrane da je takva Moja volja. Treće, u kovčegu bijahu ploče Zakona. Tako je također u Tebi ležao Gospodar svih zakona. Stoga, budi blagoslovljena iznad svega stvorenog u Nebu i na zemlji.“ Tada se Krist obrati svojoj nevjesti i reče: “Reci Mojim prijateljima tri stvari. Kada sam bio tjelesno u svijetu, prilagodio sam svoje riječi kako bi dobri ljudi bili učinjeni jačima i gorljivijima u činjenju dobrih stvari i zli ljudi postajali su bolji, kao što je viđeno u obraćenju Magdalene, Mateja i mnogih drugih. Također sam podesio svoje riječi tako da Moji neprijatelji nisu bili u mogućnosti pobiti ih. Iz tog razloga neka oni kojima su Moje riječi poslane, rade sa žarom kako bi kroz Moje riječi dobri mogli postati revniji u dobroti, zli se pokajati od zlobe te da oni sami budu na oprezu od Mojih neprijatelja kako Moje riječi ne bi bile osujećene. Uistinu, Ja ne činim veće nepravde prema đavlu nego prema anđelu u Nebu. Jer kada bih htio, mogao bih reći svoje riječi tako da ih cijeli svijet čuje. Mogao bih također otvoriti pakao kako bi svatko mogao vidjeti njegove muke, ali to ne bi bila pravda jer bi Mi tada svi ljudi služili zbog straha, a trebali bi Mi služiti iz ljubavi. Jer nitko drugi osim onoga tko ima ljubavi, neće ući u Kraljevstvo nebesko. Jer Ja bih činio nepravdu prema đavlu kada bih oduzeo od njega onoga koji je s pravom njegov zbog grijeha, i koji je lišen dobrih djela. Također bih činio nepravdu anđelu u Nebu kada bih smjestio duh nečistog čovjeka kao jednakog onome koji je čist i najužareniji u Mojoj ljubavi. Stoga nitko neće ući u Nebo osim onoga koji je pročišćen poput zlata u vatri čistilišta ili onoga koji se dokazao tijekom dugog vremenskog perioda u dobrim djelima na zemlji tako da nema mrlje preostale u njemu da bude očišćena. Ako ne znaš kome Moje riječi trebaju biti poslane, Ja ću ti reći: Onaj tko je dostojan imati Moje riječi, jest onaj koji želi steći zasluge kroz dobra djela kako bi došao do Kraljevstva nebeskog, ili onaj koji ga je već zaslužio svojim dobrim djelima u prošlosti. Takvima kao što su oni Moje će se riječi otvoriti i ući će u njih. Oni koji imaju naklonosti za Moje riječi i koji se ponizno nadaju da su njihova imena zapisana u Knjizi života, čuvaju Moje riječi. Ali oni koji nemaju naklonosti za Moje riječi, isprva ih razmotre, ali tada izbace i odmah ispovraćaju.“ Riječi anđela nevjesti o tome je li duh njezinih misli dobar ili loš te o tome kako postoje dva duha, jedan nestvoren i jedan stvoren, i o njihovim karakteristikama. 54. poglavlje Sveti anđeo govorio je nevjesti i rekao: “Postoje dva duha, jedan nestvoren i jedan stvoren. Nestvoren Duh ima tri karakteristike: Prva, vruć je; druga, sladak; i treća, čist. Prva, daje toplinu i njegova toplina ne dolazi od stvorenih stvari nego od njega samoga jer On, zajedno s Ocem i Sinom, jest Stvoritelj svih stvari i Svemogući. On daje toplinu kada cijela duša gori za ljubav Božju. Druga, sladak je jer ništa nije ugodno duši i ništa ju ne oduševljava osim Boga i prisjećanja na Njegova djela. Treća, tako je čist da niti jedan grijeh ne može biti nađen u njemu, niti bilo kakva deformacija ili oštećenje ili nepostojanost. On ne daje toplinu kao zemaljska vatra i ne čini da se stvari tope poput vidljivog sunca, nego je njegova toplina unutarnja ljubav i želja duše koja ju ispunjava i potpuno je zaokuplja u Bogu. On je sladak duši, ne kao poželjno vino ili tjelesna požuda ili ijedna druga zemaljska stvar, nego je, umjesto toga, slatkoća ovog Duha neusporediva sa svom zemaljskom slatkoćom i nezamisliva onima koji ju nisu okusili. Treća, ovaj Duh čist je kao zrake sunca u kojima se nikakve mrlje ne mogu naći. Drugi duh koji je stvoren, također ima tri karakteristike. On je gorući, gorak, i nečist. Prva, on je gorući i proždirući poput vatre jer u potpunosti razbuktava dušu koju posjeduje vatrom požude i zlom željom, tako da duša koja je njime ispunjena ne može ni misliti ni željeti ništa drugo osim ispunjenja ove želje; i posljedica toga jest da je njezin zemaljski život katkad izgubljen zajedno sa svom čašću i utjehom. Drugo, gorak je poput žuči jer tako raspaljuje dušu svojom zlom požudom da joj se buduće radosti čine poput ničega i vječna su joj dobra ništa doli ludosti. I sve stvari koje su od Boga i koje je ona, duša, obvezana činiti za Boga, postaju toliko gorke i prezrene kao bljuvotina i žuč. Treća, nečist je jer čini dušu tako pokvarenom i sklonom grijehu da se ona ne osjeća posramljenom za bilo koji grijeh i ne bi se suzdržala ni od jednoga grijeha kada se ne bi bojala biti posramljena i osuđena pred ljudima više nego pred Bogom. To je razlog zašto je ovaj duh poput goruće vatre, jer izgara od želje da čini zlo i potpaljuje druge zajedno sa sobom. To je razlog zašto je gorak, jer je sve dobro gorko za njega i on ga želi učiniti gorkim za druge jednako kao za sebe. To je razlog zašto je nečist, jer uživa u nečistoći i želi da drugi postanu poput njega. Ali sada bi mogla pitati i reći mi: “Nisi li ti također stvoreni duh poput njega? Zašto, onda, ti nisi takav?“ Ja ti odgovaram: “Ja sam doista stvoren od istoga Boga kao i on, jer postoji samo jedan Bog, Otac, Sin i Duh Sveti, i to nisu tri boga, nego jedan Bog. Obojica smo dobro sačinjeni i stvoreni za dobro, s obzirom na to da Bog nije stvorio ništa osim dobroga. Ali ja sam poput zvijezde jer sam ostao u dobroti i ljubavi prema Bogu u kojoj sam stvoren. On je, međutim, poput ugljena, s obzirom na to da je napustio ljubav Božju. Jednako kao što zvijezda ima svjetlost i sjaj dok ugljen ima crnilo i prljavštinu, tako dobri anđeo, koji je poput zvijezde, ima svoj sjaj, to jest Duh Sveti – jer sve što ima, ima od Boga Oca, Sina i Duha Svetog, od čije ljubavi postaje zapaljen i od čijega sjaja sija – stalno Mu prianjajući i potvrđujući sebe po Njegovoj volji ,a da nikada ne želi ništa drugo osim onoga što Bog želi. I to je razlog zašto gori; to je razlog zašto je čist. Đavao je, međutim, kao ružni ugljen, i ružniji je i deformiraniji od ijednoga drugog stvorenog stvorenja. Jer baš kao što je jednom bio ljepši od drugih, tako je morao postati ružniji od drugih s obzirom na to da je suprotstavio sebe svom Stvoritelju. Baš kao što anđeo Gospodnji sija svjetlošću Božjom i gori neprestano kroz Njegovu ljubav, tako i đavao uvijek gori i muči se u svojoj zlobi. Njegova je zloba nezasitna jednako kao što su dobrota i milost Duha Svetoga neizrecive. Jer nitko na ovome svijetu nije toliko ukorijenjen u đavlu da ga Duh Sveti katkad ne posjeti i ne dotakne njegovo srce. Jednako tako, nitko nije toliko dobar da ga đavao rado ne pokuša dotaknuti iskušenjima. Mnogi su dobri i pravedni ljudi iskušavani od đavla s Božjim odobrenjem, i to ne zbog njihove zlobe, nego zbog njihove veće slave. Doista, Sin Božji, koji je jedan u Božanstvu s Ocem i Duhom Svetim, bijaše iskušan kada je preuzeo Čovještvo; i koliko više Njegovi izabranici ne bi trebali biti iskušavani, kako bi njihova nagrada i slava mogle postati većima! Ponavljam, mnogi dobri ljudi katkad padnu u grijeh i njihova je svijest zamračena kroz podmuklost đavla, ali tada ponovno ustanu bivajući jačima i postojanijima nego prije kroz svoju krepost i moć Duha Svetoga. Ne postoji nitko tko u svojoj svijesti ne razumije vode li đavlovi prijedlozi ružnoći grijeha ili dobrome kada bi samo razmislio i pomno ispitao svoju savjest. Stoga možeš li ti, nevjesto moga Gospodara, ne sumnjati je li duh tvojih misli dobar ili loš, jer tvoja ti savjest govori koje stvari isključiti i koje činiti. Ali što bi trebao učiniti onaj koji je ispunjen đavlom s obzirom na to da dobar Duh ne može ući u onoga koji je pun zla? On bi trebao učiniti tri stvari: Prvo, trebao bi učiniti čistu i potpunu ispovijed svojih grijeha. Čak i ako ne može izravno osjetiti potpuno kajanje za svoje grijehe zbog svoga otvrdlog srca, ipak će mu ispovijed koristiti toliko mnogo da će đavao prestati sa svojim podmuklostima i pokoriti se dobrom Duhu. Drugo, trebao bi biti ponizan i željeti naknaditi za sve svoje grijehe koje je počinio i činiti dobra djela koja može, i tada će ga đavao početi napuštati. Treće, trebao bi moliti Boga poniznom molitvom kako bi mogao dobiti dobrog Duha natrag i imati skrušenost za grijehe koje je počinio, zajedno s istinskom Božanskom ljubavlju, jer ljubav prema Bogu ubija đavla. Ovaj đavao tako je zavidan i pun zlobe da bi radije umro sto puta nego vidio nekoga kako čini Bogu najmanje dobro djelo iz ljubavi.“ Nakon toga Sveta Djevica govorila je nevjesti, rekavši: “Nova nevjesto Moga Sina, odjeni svoju odjeću i učvrsti svoj broš, to jest Moga Sina patnju!“ Ona joj odgovori: “Moja slatka Gospo, Ti me odjeni.“ I Djevica reče: “Da, učinit ću to. Također ti želim reći kako je Moj Sin bio nagovaran i zašto su sveti oci čeznuli za Njim tako gorljivo. On je stajao, takoreći, na razmeđi dvaju velikih gradova i glas iz prvog grada zavapio Mu je govoreći: “O, čovječe, koji stojiš na razmeđi gradova, Ti si mudar čovjek jer znaš kako se čuvati od nadolazećih opasnosti i ozljeda. Također si jak u podnošenju nadolazećih zala i ujedno hrabar, s obzirom na to da se ničega ne bojiš. Mi smo čeznuli za Tobom i očekivali Te. Stoga, otvori naša vrata jer naši ih neprijatelji opsjedaju tako da se ne mogu otvoriti.“ Glas iz drugog grada čuo se govoreći ovako: “Ti, najljubazniji i najjači od ljudi, čuj naše pritužbe i jadikovke! Mi sjedimo u tami i trpimo nepodnošljivu glad i žeđ. Razmotri našu bijedu i veliku nevolju. Mi smo tučeni kao otkos trave kosom. Sva se dobrota isušila i odumrla u nama; i sva je naša snaga izblijedjela u nama. Mi Te preklinjemo da dođeš k nama i spasiš nas, jer Ti si jedini kojega smo čekali i nadali Mu se kao svom osloboditelju! Dođi i oslobodi nas od naše nevolje, okreni naše tužaljke u radost i budi naša pomoć i spasenje! Dođi, najblagoslovljenije i najdostojanstvenije tijelo, koje je poteklo iz čiste Djevice!“ Moj Sin čuo je ta dva glasa iz dva grada, to jest iz Neba i pakla. Zato je imao milosti nad njima i otvorio vrata pakla kroz svoju najgorču patnju i prolijevanje svoje krvi, i izveo svoje prijatelje otamo. Također je otvorio Nebo, na radost anđela, i doveo u Nebo one koje je spasio iz pakla. Moja kćeri, razmišljaj o ovim stvarima i imaj ih uvijek pred svojim očima!“ O tome kako je Krist uspoređen s moćnim gospodarom koji je izgradio veliki grad i predivan dvorac, označavajući svijet i crkvu, i kako su suci i branitelji i radnici u crkvi Božjoj okrenuti u zao luk 55. poglavlje Naš Gospodin Isus Krist reče: “Ja sam poput moćnoga gospodara koji je izgradio veliki grad i nazvao ga po sebi. Nakon toga izgradio je dvorac u gradu u kojemu bijahu mnoge sobe za ostavljanje svakakvih korisnih potrepština. Tada, kada je izgradio dvorac i uredio sve njegove stvari, podijelio je svoje ljude u tri skupine, govoreći: 'Ja odlazim u daleku zemlju. Stojte čvrsto i radite odvažno za moju slavu! Ja sam uredio sve što je potrebno za vašu hranu i vaše potrepštine, i vi imate suce da vam sude i branitelje da vas brane od neprijatelja. Također sam uredio za radne ljude, koji će vas hraniti i davati Mi desetinu njihove zarade, štednju za Moju korist i Moju čast.' Ali nakon što je proteklo nešto vremena, ime grada zaboravljeno je. Tada suci rekoše: 'Naš je gospodar otputovao u udaljenu zemlju. Hajdemo dosuđivati pravedne presude i činiti pravdu kako ne bismo, kada se naš gospodar vrati, bili kažnjeni i optuženi, nego primili čast i blagoslov.' Tada branitelji rekoše: 'Naš nam gospodar vjeruje vrlo mnogo i prepustio je obranu svoje kuće nama. Hajdemo se stoga suzdržati od prekomjerne hrane i pića kako ne bismo postali nesposobni za bitku. Hajdemo se također suzdržati od prekomjernog sna kako bismo se mogli čuvati i kako se ne bismo našli se u stupici neočekivano. Neka smo dobro naoružani i stalno na oprezu kako se ne bismo zatekli nespremni kada neprijatelji dođu. Čast našega gospodara i spas naših ljudi ovise o nama u velikoj mjeri.' Tada radnici rekoše: 'Slava je našega gospodara velika i njegova je nagrada velika i veličanstvena. Hajdemo stoga raditi snažno i dajmo Mu ne samo desetinu svoga rada, nego ujedno ponudimo sve iznad naših životnih troškova! Naša će nagrada postati utoliko veličanstvenija što je veća ljubav koju vidi u nama.' Nakon toga neko je vrijeme proteklo i ime grada i gospodara dvorca postaše zaboravljeni. Tada suci rekoše među sobom: 'Kašnjenje našega gospodara dugo je i ne znamo hoće li se vratiti ili ne. Hajdemo stoga suditi po svojoj vlastitoj volji i činiti kako nam paše.' Branitelji rekoše: 'Mi smo budale zato što radimo i ne znamo kakvu ćemo nagradu primiti. Hajdemo radije ući u savez sa svojim neprijateljima, i spavati i piti s njima jer ne marimo o tome čiji su neprijatelji bili.' Nakon toga radnici rekoše: 'Zašto čuvamo svoje zlato za druge kada ne znamo tko će ga dobiti nakon nas? Bolje je da ga mi sami koristimo i raspolažemo njime po svojoj vlastitoj volji. Hajdemo stoga dati desetinu sucima i umirimo ih kako bismo mogli činiti što želimo.' Uistinu, Ja sam kao ovaj moćni gospodar jer sam sebi izgradio grad, to jest svijet, i smjestio onamo dvorac, to jest crkvu. Ime svijeta bijaše Božanska mudrost, jer svijet je imao ovo ime od početka s obzirom na to da je stvoren u Božanskoj mudrosti. To je ime čašćeno od svih, i Bog bijaše hvaljen u svojoj mudrosti i prekrasno proglašavan od svojih stvorenja. Ali sada je ime grada obeščašćeno i promijenjeno, i uzeto je novo ime, to jest ljudska mudrost. Jer su se suci, koji su prije donosili presude u pravednosti i strahu od Gospoda, sada okrenuli ponosu i pokušavaju prevariti obične ljude. Oni žele biti rječiti kako bi mogli osvojiti ljudske hvale, i govore i propovijedaju ono što ugađa čovjeku kako bi mogli pridobiti usluge. Oni podnose mirno sve riječi kako bi mogli biti nazivani dobrima i strpljivima, i prihvaćaju mito kako bi dokinuli pravedne presude. Oni su mudri u svrhu svoje vlastite zemaljske koristi i svoje vlastite volje, ali glupi kada se radi o Mojoj hvali. Oni gaze i tlače običnog čovjeka pod svojim nogama i prisiljavaju ga na šutnju. Oni šire svoju pohlepu na sve i od dobroga čine loše. Ovo je vrsta mudrosti koja je sada ljubljena, dok je Moja mudrost zaboravljena. Branitelji crkve, koji su plemići i vitezovi, vide Moje neprijatelje i napadače Moje crkve, ali ne mare za to. Oni čuju njihove riječi bogohuljenja i izrugivanja, ali ne mare za to. Zamjećuju i razumiju djela onih koji napadaju Moje zapovijedi, a i dalje ih strpljivo podnose. Oni ih promatraju svakodnevno kako čine sve vrste smrtnih grijeha kao da su dopušteni i ne osjećaju nikakvu grižnju savjesti zbog toga, nego spavaju i druže se s njima, obvezujući se zakletvama na njihovo društvo. Radnici, to jest cijeli narod, odbacuju Moje zapovijedi i uskraćuju Moje darove i Moju desetinu. Oni nude darove svojim sucima i iskazuju im čast i poštovanje kako bi zadobili njihove usluge i dobru volju. Uistinu, mogu s pouzdanjem reći da je mač straha od Mene i Moje Crkve bačen daleko u svijet, i da je vreća novca stavljena na njegovo mjesto. Riječi u kojima Bog objašnjava najbliže nadolazeće poglavlje, o presudi koju donosi protiv takvih ljudi te o tome kako Bog na neko vrijeme podnosi zle radi dobrobiti dobrih. 56. poglavlje „Rekao sam ti prethodno da je mač Moje Crkve bačen daleko i da je na njegovo mjesto stavljena vreća novca, koja je otvorena na jednome kraju. Drugi kraj tako je dubok da ništa, što god da netko stavi unutra, nikada ne doseže dno i stoga se vreća nikada ne napuni. Ta je vreća pohlepa koja prelazi sve mjere, i sada je postala tako moćna da je Gospod ismijavan i ništa nije poželjno osim novca i sebične volje čovjeka. Ali Ja sam poput gospodara koji je ujedno otac i sudac. Kada se čovjeku kreće suditi, okolni promatrači govore: 'Gospodine, brzo optuži i donesi svoju presudu!' Gospodin im odgovara: 'Pričekajte malo, do sutra, jer možda će se Moj sin još popraviti u međuvremenu.' Kada se vrati sutradan, narod Mu govori: 'Optuži, Gospode, i donesi svoju presudu! Zašto odgađaš sud tako dugo i ne sudiš krivcima? Gospod im odgovara: 'Pričekajte malo dulje da vidim hoće li se Moj sin popraviti, i ako se ne pokaje, pravedno ću presuditi nad njim.' Na taj način Ja strpljivo podnosim čovječanstvo čak i do posljednjeg trenutka, s obzirom na to da sam ujedno i otac i sudac. Ali Moja je pravda nepromjenjiva i, iako je katkada odgođena na dugo vremena, ja ću ipak ili kazniti grešnike koji se ne poprave ili im pokazati milost ako se poprave. Također sam ti prethodno rekao da sam podijelio ljude u tri skupine: imenom suce, branitelje i radnike. Što ovi suci označavaju ako ne svećenike koji su okrenuli Božansku mudrost u zlu i beskorisnu? Poput službenika koji uzimaju mnoge riječi i sabiru ih u nekoliko riječi koje govore istu stvar kao što su i mnoge govorile, tako su također i ovi današnji službenici uzeli Mojih deset zapovijedi i sabrali ih u jednu jedinu. I koja je to jedna riječ ako ne: Ispruži svoju ruku i daj nam novac!' Ovo je njihova mudrost, da pričaju lijepo, da čine loše i pretvaraju se da su Moji sluge dok još i više postupaju zlonamjerno protiv Mene. Radi darova oni rado podnose grešnike u njihovim grijesima i donose propast prostodušnim ljudima kroz svoj loš primjer. Osim toga, mrze one koji idu Mojim putem. Drugi, branitelji Crkve, to jest vitezovi, nevjerni su s obzirom na to da su prekršili svoje obećanje i svoju zakletvu i rado podnose one koje griješe protiv vjere i zakona Moje svete Crkve. Treći, radnici, to jest cijeli narod, su poput neukroćenih bikova koji imaju tri stvari: Prvo, kopaju zemlju svojim nogama; drugo, pune se do prezasićenosti; treće, ispunjavaju svoje vlastite požude prema svojim vlastitim željama. Jednako tako, ne žudi li cijeli narod za zemaljskim dobrima svom svojom željom, puneći se neumjerenom proždrljivošću i svjetovnim ispraznostima i upražnjavajući svoje tjelesne požude i užitke bez razuma. No, iako su Moji neprijatelji brojni, Ja još uvijek imam mnogo prijatelja među njima, doduše skrivenih. Kao što je rečeno Iliji, koji je mislio da nitko od Mojih prijatelja nije preostao na svijetu osim njega: “Vidio sam tisuće ljudi koji nisu savili svoja koljena pred Baalom.“ Pa iako su Moji neprijatelji brojni, Ja i dalje imam nekolicinu prijatelja skrivenih među njima koji plaču svakodnevno zato što su Moji neprijatelji nadmoćniji i zato što je Moje ime prezreno. Stoga, zbog njihovih molitva, Ja ću se ponijeti kao milosrdan i dobrostiv kralj koji poznaje zla djela grada, ali strpljivo podnosi njegove stanovnike i šalje pisma svojim prijateljima da ih unaprijed upozori na njihovu opasnost. Na ovaj način Ja šaljem riječi svojim prijateljima; i one nisu tako nejasne kao riječi u Otkrivenju koje sam otkrio Ivanu na nejasan način kako bi se mogle tumačiti kroz Moj Duh u vrijeme koje Meni odgovara. Nisu ni tako skrovite da ne bi mogle biti objavljene – kao kada je Pavao vidio mnoge od Mojih skrovitih tajni o kojima mu nije bilo dopušteno govoriti – nego su toliko jasne da ih svi, i mali i veliki, mogu razumjeti, i tako lake da ih svi koji žele mogu shvatiti i doznati. Stoga, neka se Moji prijatelji pobrinu za to da Moje riječi dopru do Mojih neprijatelja kako bi se oni možda obratili i osjetili tugu i kajanje za svoje grijehe kada im njihova propast i Moj sud postanu poznati. U protivnom, gradu će se suditi tako teško, baš kao što je zid porušen da ne ostane ni kamen na kamenu, tako da čak ni dva kamena ne prianjaju jedan drugome u temelju, tako će biti i s gradom, to jest sa svijetom. Suci će gorjeti u najvrelijoj vatri. Ne postoji vatra užarenija od one koja je hranjena nekom masnoćom. Ovi suci masni su s obzirom na to da su imali više mogućnosti ispunjavati svoju požudu i volju nego ostali; oni su nadišli ostale u časti i zemaljskom obilju i više vrvjeli zlobom i nepravdom. Stoga će gorjeti u najvrućoj tavi, to jest u mukama pakla! Branitelji će biti obješeni na najviša vješala. Vješala se sastoje od dviju okomitih drvenih greda s trećom smještenom okomito iznad njih. Ta vješala s dvjema drvenim gredama označavaju njihovu okrutnu i tešku muku koja je, takoreći, načinjena od dva komada drveta. Prva greda označava da se nisu nadali Mojoj vječnoj nagradi niti radili za nju svojim dobrim djelima. Druga greda označava da nisu vjerovali u Moju moć i dobrotu kada su mislili da nisam u mogućnosti učiniti sve stvari ili nisam htio priskrbiti za njih dostatno. Poprečna drvena greda označava njihovu zlu savjest, jer oni su razumjeli vrlo dobro što trebaju činiti, ali su umjesto toga činili zlo i nisu osjećali sram zbog činjenja protivno svojoj savjesti. Omča vješala označava vječnu vatru koja ne može biti ugašena vodom, niti prerezana škarama, niti uništena ni slomljena zbog starosti. Na tim vješalima najokrutnije muke i neugasivog ognja oni će visjeti i osjećati sram i tjeskobu kao nesretni izdajnici jer nisu bili odani. Oni će slušati uvrede, s obzirom na to da su im Moje riječi bile neugodne. Jao će biti njihovim ustima jer su ih njihova vlastita čast i hvala oduševljavale. Njih će na ovim vješalima komadati žive vrane, to jest đavli koji nikada ne mogu dostići svoju sitost i, iako će biti ranjeni, nikada neće biti pojedeni, nego će živjeti u muci bez kraja, i njihovi će mučitelji također živjeti bez kraja. Tamo će biti jao koji nikada neće prestati, i nevolja koja nikada neće biti ublažena. Jao njima što su ikada bili rođeni! Jao njima što im je život bio tako dug! I naposljetku, u odnosu prema radnicima, njihova pravedna presuda bit će ista kao i za bikove. Jer bikovi imaju vrlo tvrdo meso i kožu. Stoga će njihova presuda biti najoštriji čelik. Taj najoštriji čelik smrt je pakla koja će mučiti one koji su Me omalovažavali i voljeli svoju volju umjesto Mojih zapovijedi. Pismo, to jest Moje riječi, sada su zapisane. Neka Moji prijatelji rade mudro i razumno tako da to dođe do Mojih neprijatelja, jer možda će ih oni željeti čuti i pokajati se zbog svoje zlobe. Ali ako neki, nakon što su čuli Moje riječi, kažu: “Pričekajmo još koji trenutak, sud još ne dolazi, još nije njegovo vrijeme,“ tada se Ja zaklinjem po svome Božanstvu, koje je protjeralo Adama iz raja i poslalo deset pošasti nad Faraona, da ću im doći brže nego što misle. Zaklinjem se svojim Čovještvom, koje sam preuzeo bez grijeha od Djevice za spas čovječanstva i u kojemu sam podnio tugu u svom srcu i otrpio tjelesne muke i smrt radi vječnoga života ljudi, i u kojemu sam uskrsnuo ponovno iz mrtvih i uzašao na nebo i sjedim uz desnu ruku Ocu, istinski Bog i istinski čovjek u jednoj osobi, da ću ispuniti svoje riječi. Zaklinjem se svojim Duhom, koji se spustio nad apostole na dan Pedesetnice i rasplamsao u njima tako da su govorili jezikom svih ljudi, da ću, osim ako se poprave i vrate Meni kao slaba služinčad, provesti osvetu nad njima u svom gnjevu. Tada će nastati jao u duši i tijelu! Jao njima jer su došli živi u svijet i živjeli u njemu! Jao njima što njihova požuda bijaše mala i isprazna, ali će njihova muka biti vječna! Tada će shvatiti ono što sada ismijavaju vjerovati, da su Moje riječi, naime, bile riječi ljubavi. Tada će shvatiti da sam ih opominjao kao otac iako Me nisu htjeli slušati. Uistinu, ako ne žele vjerovati u Moje riječi dobre volje, morat će vjerovati u djela kada ona dođu. Riječi našega Gospodina nevjesti o tome kako je On prezrena i odvratna hrana za duše kršćana te kako je svijet umjesto Njega ljubljen i nađen očaravajućim od njih, i o zastrašujućem sudu koji se provodi nad takvim ljudima. 57. poglavlje Sin Božji govorio je svojoj nevjesti: „Kršćani se sada ponašaju prema Meni kao što su se Židovi ponašali prema Meni. Židovi su me izvukli iz hrama i imali potpunu volju ubiti Me, ali kako Moj čas još nije bio došao, umakao sam iz njihovih ruku. Kršćani se sada ponašaju prema Meni jednako. Tjeraju Me iz svoga hrama (to jest iz svoje duše, koja bi trebala biti Moj hram) i rado bi Me željeli ubiti kada bi mogli. Ja sam poput trulog i smrdljivog mesa u njihovim ustima. Ja im izgledam kao čovjek koji širi laži i ne mare za Mene uopće. Oni Mi okreću svoja leđa i Ja ću im okrenuti vratom jer ne postoji ništa osim žudnje u njihovim ustima i iracionalne zvjerske požude u njihovima tijelima. Samo je ponos divan u njihovim ušima, samo je požuda svijeta divna u njihovim očima. Moja patnja i Moja ljubav njima su mrske i Moj život težak i tegoban. Stoga ću Ja činiti što i životinja koja ima puno skrovišta: kada je lovci progone i tjeraju iz jednog skrovišta, ona bježi u drugo. To je ono što ću činiti jer Me kršćani progone svojim lošim djelima i tjeraju iz skrovišta svojih srca. Stoga Ja želim otići poganima u čijim sam ustima sada gorak i neugodan, ali ću postati slađi od meda u njihovim ustima. Usprkos tome, Ja sam i dalje toliko milostiv da ću rado primiti sve i svakoga tko moli za Moj oprost govoreći: 'Gospode, ja znam da sam griješio teško i ja se rado želim popraviti kroz Tvoju milost. Imaj milosti nada mnom radi svoje gorke muke.' Ali onima koji se otvrdnu u svom zlu, doći ću poput ratnika koji ima tri osobine: poimence, stravu, snagu i žestinu. Doći ću i biti tako zastrašujuć Kršćanima da se neće usuditi pomaknuti najmanji prst protiv Mene. Doći ću im ujedno s takvom snagom da će biti poput komaraca preda Mnom. Treće, doći ću im s takvom žestinom da će osjećati jao u ovom svijetu i jao bez kraja.“ Riječi Majke nevjesti o tome kako su Majka i Sin slatki jedno drugome. Kako je Krist gorak, gorči i najgorči đavlu i kako je sladak, slađi i najslađi dobrome. 58. poglavlje Majka Božja reče nevjesti: „Razmotri, nova nevjesto Moga Sina, patnje Moga Sina, koje gorčinom nadilaze patnje svih svetaca. Baš kao što bi majka osjetila najgorču tugu i tjeskobu kada bi vidjela svoga sina kako ga režu na komade živog, tako sam jednako Ja tugovala na mukama Moga Sina kada sam vidjela Njegovu gorku patnju.“ Tada se obrati svome Sinu govoreći: “Blagoslovljen budi, Moj Sine, jer Ti si svet, kao što se pjeva: “Svet, svet, svet, Gospodin Bog Sabaot.“ Blagoslovljen budi Ti jer si sladak, slađi i najslađi! Bio si svet prije nego što si preuzeo Čovječnost, svet u Mojoj utrobi i svet nakon što si preuzeo Čovječnost. Bio si sladak prije stvaranja svijeta, slađi anđelima i najslađi Meni kada si preuzeo Čovječnost od Mene.“ Sin odgovori: “Blagoslovljena budi Ti, Moja ljubljena Majko, iznad svih anđela. Baš kao što Ja, na trostruk način, bijah najslađi Tebi, kako si sad govorila, tako sam gorak, gorči i najgorči zlobnima. Ja sam gorak onima koji kažu da sam stvorio mnoge stvari bez razloga, i onima koji omalovažavajući govore da sam stvorio čovječanstvo za smrt, a ne za život. Kakve bijedne i nerazborite misli! Jesam li Ja, koji sam najpravedniji i najkreposniji, stvorio anđele bez razloga? Bih li obogatio čovječanstvo tolikim dobrim stvarima da sam ga stvorio za prokletstvo? Nipošto! Ja sam stvorio sve stvari dobro i dao svako dobro čovječanstvu iz svoje ljubavi. Ali ono je, međutim, okrenulo sve dobre stvari u zle za sebe. To nije zato što sam Ja stvorio išta zlo, nego čovječanstvo pokreće svoju volju u drukčijem pravcu nego što bi trebalo, a ne prema Božjem zakonu, i to je zlo. Ali Ja sam gorči onima koji tvrde da sam im dao slobodnu volju da griješe, a ne da čine dobro, koji govore da sam nepravedan jer neke osuđujem, a druge opravdavam, i koji Mene krive zbog svoje vlastite zlobe zato što im uskraćujem svoju milost. Ja sam najgorči onima koji tvrde da su Moj zakon i zapovijedi pretjerano strogi i teški i da nitko nije u mogućnosti poštovati ih, koji tvrde da im Moja patnja ne vrijedi ništa i stoga ju ne uračunavaju nizašto. Stoga, zaklinjem se svojim životom, kao što sam se nekoć zaklinjao po prorocima, da ću opravdati sebe pred anđelima i svim svojim svecima. Oni kojima sam gorak shvatit će da sam stvorio sve stvari razumno i dobro za korištenje i obrazovanje čovječanstva, i da ni najmanji crv ne postoji bez razloga. Oni kojima sam gorak shvatit će da sam mudro dao ljudima slobodnu volju za njihovo vlastito dobro. Također će znati da sam pravedan, dajući vječno kraljevstvo dobrim ljudima, a vječnu muku zlima. Jer ne bi bilo primjerno za đavla, koji je stvoren dobrim od Mene, ali je posrnuo kroz svoju vlastitu opakost, da živi u zajedništvu s dobrima. Zli će također shvatiti da nije Moja krivnja što su zli, nego njihova vlastita krivnja. Jer kada bi bilo moguće, rado bih za sve i svakog čovjeka preuzeo na sebe istu muku koju sam jednom otrpio na križu kada bi se time oni mogli vratiti svome obećanom nasljedstvu. Ali volja je čovječanstva uvijek suprotstavljena Mojoj. Dao sam mu slobodu da Mi služi ako hoće i da stekne vječnu nagradu; ali ako ono to ne želi, treba biti mučeno zajedno s đavlima i njegovim sljedbenicima zbog čije je zlobe pakao opravdano stvoren. Ali zato što sam pun dobročinstva, ne želim da mi čovječanstvo služi zbog straha ili bude prisiljeno na to poput iracionalne životinje, nego iz ljubavi prema Bogu, jer nitko tko Mi služi nevoljko ili zbog straha od muka ne može vidjeti Moje lice. No, oni kojima sam najgorči, shvatit će u svojoj svijesti da je Moj zakon bio najlakši i Moje breme najslađe. Oni će osjećati neutješnu tugu što su odbacili Moj zakon i umjesto njega voljeli svijet, čije je breme veće i puno teže od Mog bremena.“ Tada Majka Božja odgovori: “Blagoslovljen budi, Sine Moj, Bože Moj i Moj Gospode! Budući da si bio najslađi za Mene, Ja Te molim za to da i drugi mogu biti učinjeni sudionicima Moje slatkoće!“ Sin odgovori: “Blagoslovljena budi, Moja najdraža Majko! Tvoje su riječi slatke i pune ljubavi. Stoga će svi i svatko tko uzima Tvoju slatkoću u svoja usta i održava je, biti savršeno unaprijeđen pomoću toga. Ali onaj koji ju uzima pa potom ispljune, bit će mučen utoliko gorče.“ Tada Djevica odgovori: “Blagoslovljen budi, Sine Moj, zbog sve Tvoje milosti i ljubavi!“ Riječi Kristove, u prisutnosti nevjeste, o tome kako je Krist uspoređen sa seljakom, dobar svećenik s dobrim pastirom, loš svećenik s lošim pastirom i dobri kršćani sa ženom. Mnoge su korisne stvari objašnjene u ovoj prispodobi. 59. poglavlje „Ja sam onaj koji nikada nije rekao ništa lažno. Svijet Me smatra seljakom čije se ime čini vrijednim prezira. Moje se riječi računaju kao ludost i Moja kuća smatra prezrenom šupom. Taj seljak imao je ženu koja nije željela ništa drugo osim onoga što je on želio, koja je posjedovala sve s njim i imala ga za svoga gospodara, slušajući ga u svemu kao svoga gospodara. Seljak je također imao mnogo ovaca, i unajmio je pastira da bdije nad njima za pet zlatnih novčića i za nužnosti svojih tjelesnih potreba. Budući da to bijaše dobar pastir, koristio je zlato za svoju dobrobit i hranu za svoje preživljavanje. Nakon što je neko vrijeme prošlo, taj je pastir otišao i došao je drugi koji je bio gori, koji je kupio sebi ženu zlatom i donio joj svoju hranu, stalno uzimajući počinak s njom bez brige o ovcama koje su se u očaju razbježale pred okrutnim zvijerima. Kada je seljak vidio kako njegove ovce bijahu natjerane u bijeg, povika govoreći: 'Moj mi je pastir nevjeran! Moje su ovce raspršile najokrutnije zvijeri. Neke od njih potpuno su proždrle zvijeri s tijelom i runom, a druge su mrtve, ali su njihova tijela ostala nepojedena.' Tada žena reče svom mužu seljaku: Moj gospodaru, sigurno je da nećemo dobiti tijela koja su proždrta, ali tijela koja su ostala neozlijeđena, iako su bez života, treba donijeti kući i učiniti korisnima. Jer bilo bi nepodnošljivo za nas da smo sve izgubili.' Muž joj odgovori: 'Ali što ćemo učiniti? S obzirom na to da su zvijeri imale otrovne zube, meso ovce također je otrovano smrtonosnim otrovom, krzno je uništeno i vuna sva zamršena.' Žena odgovori: 'Ako je sve zaraženo i upropašteno i sve nam je uzeto, od čega ćemo onda živjeti?' Muž joj odgovori: 'Vidim da ima još živih ovaca na tri mjesta. Neke su poput mrtvih ovaca i ne usuđuju se disati od straha. Druge leže duboko u blatu i ne mogu se podići. No preostale leže u skrovitim mjestima i ne usude se izaći. Dođi stoga, ženo moja, i hajdemo podići ovce koje se pokušavaju ustati, ali ne mogu to učiniti bez pomoći, i učinimo ih korisnima za svoju vlastitu dobrobit.' Vidi, Ja, Gospod, taj sam seljak jer ljudi Me smatraju magarcem odraslim u svojoj štali prema svojim načinima i navikama. Moje ime temelj je Svete crkve, ali ona se sada smatra vrijednom prezira s obzirom na to da se sakramenti Crkve, poimence krštenje, potvrda, pomazanje, pokora i brak, uzimaju, takoreći, s porugom i daju drugima zbog pohlepe. Moje riječi i djela smatraju se ludošću i ispraznošću te osuđuju, jer su riječi koje sam Ja govorio u prispodobama svojim vlastitim ustima, sada pretvorene iz duhovnog razumijevanja u zemaljsku zabavu. Na Moju se kuću gleda kao na kuću vrijednu prezira jer su stvari zemlje voljene umjesto stvari Neba. Ovim prvim svećenikom kojeg sam imao, simboliziram svoje prijatelje svećenike koje sam običavao imati u Svetoj crkvi; jer pod jednom riječju mislim i označavam mnoge. Ja sam im povjerio svoje ovce, to jest da posvećuju Moje časno tijelo i da vladaju dušama Mojih izabranika i brane ih. Također sam im dao pet dobrih stvari vrjednijih od sveg zlata: Prvo, uvid i razumijevanje o svim nejasnim stvarima kako bi mogli uočiti razliku između dobra i zla, i između istine i laži. Drugo, dao sam im razumijevanje i mudrost u duhovim stvarima; to je sada zaboravljeno i ljudska se mudrost voli umjesto toga. Treće, dao sam im čednost; četvrto, umjerenost u svim stvarima i suzdržljivost za obuzdavanje i vodstvo svoga tijela; peto, postojanost u dobrim navikama, riječima i djelima. Nakon ovoga prvog pastira, to jest nakon ovih prijatelja Mojih, koji su običavali biti u Mojoj Crkvi u stara vremena, dođoše drugi nepravedni pastiri koji su kupili ženu za sebe zlatom, to jest uzeli za sebe tijelo žene i nesuzdržljivost umjesto čednosti i ovih pet dobrih stvari, i zato se Moj Duh odvojio od njih. Jer kada oni imaju potpunu volju griješiti i zadovoljiti svoju ženu, to jest zadovoljiti svoju požudu, tada je Moj Duh daleko od njih jer ne mare za propast ovaca dokle god mogu zadovoljiti svoju zlu požudu. Ali ovce koje su potpuno proždrte, one su duše u paklu i njihova tijela pokopana su u grob čekajući uskrsnuće njihova vječnog prokletstva. Ovce čija su tijela ostala, ali čiji je duh oduzet, jesu oni koji Me ne vole, ne boje Me se, niti osjećaju ikakvu privrženost ili obzir prema Meni. Moj Duh daleko je od njih jer je njihovo meso otrovano otrovnim zubima zvijeri, to jest njihova duša i njihove misli, koje su simbolizirane ovčjim mesom i utrobom, u svakom su Mi slučaju jednako odvratne i jednako odbojna okusa kao i otrovano meso. Iz njihova skrovišta, to jest iz njihova tijela sva dobrota i milosrđe presušili su i ono je neprikladno za ijednu službu u Mom kraljevstvu, i bit će isporučeno vječnim vatrama pakla nakon presude. Njihova vuna, to jest njihova djela u ukupnosti su toliko beskorisna da ne postoji ništa u njima što bi ih učinilo dostojnima primiti Moju ljubav i milost. Ali što ćemo učiniti tada, Moja ženo, to jest dobri kršćani, koje žena simbolizira, što trebamo učiniti? Vidim da su ovce žive na tri mjesta. Neke od njih izgledaju kao mrtvo stado i ne usuđuju se disati od straha. To su pogani koji bi rado imali pravu vjeru kada bi samo znali kako, ali se ne usuđuju disati, to jest ne usuđuju se ostaviti vjeru koju imaju i uzeti pravu. Drugo su stado oni koji leže u skrovištima, koji se ne usuđuju izaći, i to su Židovi koji žive, takoreći, pod velom i koji bi rado istupili kada bi znali zasigurno da sam Ja rođen. Oni se, naime, skrivaju pod velom jer se nadaju da je spasenje u brojkama i znakovima koji su korišteni da Me simboliziraju u Starom Zakonu, ali koji je uistinu ispunjen u Meni, i zbog te isprazne nade boje se istupiti u pravu vjeru. Treće stado, koje leži u blatu, Kršćani su u stanju smrtnog grijeha. Oni bi se rado uzdignuli zbog svojega straha od muke, ali ne mogu zbog svojih teških grijeha i zato što nemaju Božanske ljubavi. Stoga, Moja ženo, to jest dobri Kršćani, pomozite Mi! Jer baš kao što žena i muž trebaju biti jedno tijelo i jedan ud, tako je Kršćanin Moj ud i Ja sam njegov, s obzirom na to da sam Ja u njemu i on u Meni. Stoga, o, ženo Moja, to jest dobri Kršćani, žurite sa Mnom do stada koje još ima dah života, i hajdemo ga podići i osvježiti! Imajte milosti prema Meni, jer Ja sam ih otkupio po vrlo visokoj cijeni! Hajdemo ih podići, vi sa Mnom i Ja s vama, vi u pozadini i Ja na čelu! Ja ih rado nosim svojim rukama. Jednom sam ih ponio sve na svojim leđima kada sam bio sav rastrgan i pribijen na križ. O, Moji prijatelji, Ja volim te ovce tako duboko da, kada bi bilo moguće da za svaku ovcu otrpim takvu smrt kakvu sam jednom otrpio za sve njih, radije bih ih otkupio nego želio izgubiti. Zato zazivam svoje prijatelje svim svojim srcem, da ne bi trebali štedjeti dobara ni truda Mene radi; jer ako Ja nisam bio pošteđen od pogrdnih i uvredljivih riječi dok sam bio u svijetu, oni ne bi trebali štedjeti sebe u govorenju istine o Meni. Ja se nisam stidio otrpjeti prezrivu smrt radi njih, nego stajah tamo gol, baš kao što sam se rodio, pred očima svojih neprijatelja. Bio sam udaran po zubima njihovim šakama. Bio sam vučen za kosu njihovim prstima i bičevan njihovim bičevima. Bio sam pribijen na križ njihovim alatima i visio na križu među lopovima i razbojnicima. Stoga, Moji prijatelji, ne štedite sebe u radu za Mene jer Ja sam podnio takve stvari iz ljubavi prema vama. Radite odvažno i donesite pomoć svim Mojim ovcama u nevolji. Kunem se svojom Čovječnošću, koja je u Ocu kao što je Otac u Meni, i po svom Božanstvu koje je u Mom Duhu kao što je Duh u Božanstvu, i isti je Duh u Meni i Ja u Njemu, i ovo je jedan Bog u tri osobe, da ću istrčati ususret na pola puta onima koji rade na nošenju Mojih ovaca sa Mnom i pomoći im, i dati im najdragocjeniju nagradu, naime, sebe u njihovoj vječnoj radosti.“ Riječi Sina nevjesti o tri vrste kršćana simbolizirane Židovima koji žive u Egiptu, i o tome kako stvari koje su otkrivene nevjesti trebaju biti prenesene, objavljene i propovijedane neukim osobama od strane Božjih prijatelja. 60. poglavlje Sin Božji govorio je nevjesti i rekao: “Ja sam Bog izraelski i onaj koji je govorio s Mojsijem. Kada je Mojsije poslan Mom narodu, molio je za znak govoreći: 'Ljudi mi neće drukčije vjerovati.' Ali ako su ljudi kojima je Mojsije poslan bili Božji ljudi, zašto nisu vjerovali? Trebaš znati da se taj narod sastojao od tri vrste ljudi: Neki su vjerovali u Boga i Mojsija. Drugi su vjerovali u Boga, ali nisu vjerovali Mojsiju jer su mislili da je, možda iz svoje vlastite domišljatosti i pretpostavke, pretpostavio reći i činiti te stvari. Treći su bili oni koji nisu vjerovali niti u Boga niti u Mojsija. Na isti način sada postoje tri vrste ljudi među Kršćanima, koje se simboliziraju Židovskim narodom: Postoje neki koji ispravno vjeruju u Boga i Moje riječi. Postoje drugi koji vjeruju u Boga, ali ne vjeruju Mojim riječima zato što ne mogu razaznati dobrog i lošeg duha. Treći su oni koji ne vjeruju ni u Mene ni u tebe, kojoj sam Ja izgovorio svoje riječi. Ali, kao što sam rekao, iako neki Židovi nisu vjerovali Mojsiju, ipak su svi prošli kroz Crveno more s njim i u pustinju, gdje su oni koji nisu vjerovali štovali idole i izazvali gnjev Božji, što je ujedno razlog zašto su umrli najnesretnijim smrtima. Ali to se dogodilo samo onima koji su imali zlu vjeru. Stoga, Moj će prijatelj odnijeti Moje riječi onima koji mu vjeruju, jer ljudska duša sporo vjeruje. I ovi će ih kasnije proširiti drugima koji ne znaju razlikovati dobar i loš duh. Ali ako ih slušatelji budu molili za znak, dopustite pokazati tim ljudima palicu, baš kao što je Mojsije učinio, to jest neka im objasne Moje riječi. Jer kao što je palica Mojsijeva bila izravna i zastrašujuća (jer je pretvorena u zmiju), tako su i Moje riječi izravne da se nikakve laži ne mogu naći u njima. One su zastrašujuće jer navještaju pravedan sud. Neka također objasne i svjedoče da, po jednoj riječi i glasu jednih usta, đavao odstupa od Božjeg stvorenja – on, koji može pomicati planine, da nije ograničen po Mojoj moći. Kakva mu je moć pripadala kada je, s Božjim dopuštenjem, otjeran zvukom jedne riječi? Stoga, baš kao što su oni Židovi, koji nisu vjerovali ni u Boga ni u Mojsija, ipak izašli iz Egipta za obećanom zemljom kada su, takoreći, bili prisiljeni zajedno s drugima, tako i mnogi Kršćani polaze nevoljko, zajedno s Mojim izabranim ljudima, jer ne vjeruju u Moju moć da ih ozdravim. Oni ne vjeruju u Moje riječi i imaju lažnu nadu u Moju moć. Ipak, Moje će se riječi ispuniti bez njihove volje i bit će, takoreći, prisiljeni tijekom ispunjenja dok ne dođu do mjesta koje Me zadovoljava.“ ČETVRTA KNJIGA Kupite Objavama Svete Brigite Švedske na Lulu (488 Stranice) Prvo poglavlje Riječi evanđelista Ivana zaručnici kako nijedno djelo nije bez naplate i kako Biblija nadilazi sva druga pisma. O jednom kralju, razbojniku i rasipniku i tako dalje. O savjetu koji je Ivan dao kralju i kako poradi Boga treba prezirati bogatstvo i čast. Zaručnici se pokazala osoba muškarca kojem je na porugu bila odrezana kosa. Njegovo tijelo je bilo cijelo pomazano uljem i potpuno golo. No on se nije sramio i reče zaručnici: „Pismo koje nazivate svetim govori kako nijedno djelo nije bez naplate. To je pismo koje se kod vas zove Biblija. No kod nas je sjajno kao blistavo sunce, neusporedivije od zlata, plodno kao sjeme iz kojeg proizlazi stostruki plod. Jer kao što zlato nadizali sve metale, tako i pismo koje nazivate svetim nadilazi sva pisma jer se u njemu časti i propovijeda istinski Bog. Pripovijedaju se djela patrijarha, objašnjavaju nadahnuća proroka. Budući da nijedno djelo nije bez naplate, čuj što kažem: kralj za kojeg moliš je pred Bogom razbojnik, izdajnik duša, rasipnički trošitelj bogatstva. Kao što nijedan izdajica nije gori od onog koji izdaje onoga tko ga voli, tako i on na duhovan način izdaje mnoge jer na tjelesni način voli nepravedne, bezbožne uzvisuje na nepravedan način, ugnjetava pravedne i prešutno prelazi preko razvrata koje treba popraviti. S druge strane nijedan razbojnik nije gori od onoga koji izdaje onoga koji polaže svoju glavu na njegove grudi; jer narod njegove zemlje, koji kao da je bilo položen na njegove grudi, opljačkao je na bijedan način, dopustio je da mu budu oduzeti posjed i dobra i nametnuo je što je nepodnošljivo dok je odvraćao pogled od nepravde koju su drugi počinili i cijelo je vrijeme pravdu provodio nemarno. Treće, nijedan kradljivac nije gori od onoga koji potkrada svojeg gospodara koji mu je sve povjerio i predao mu svoje ključeve. Ovaj kralj je primio ključeve za moć i čast koje je koristio na nepravedan i rasipnički način i ne na Božju čast. No budući da se ipak odrekao nečega što voli iz ljubavi prema meni, dajem mu trostruki savjet. Prvo, da treba biti kao čovjek u evanđelju koji je napustio svinjska korita i vratio se svom ocu; tako i on treba prezreti bogatstvo i čast koji u usporedbi s vječnim stvarima nisu ništa drugo doli svinjski jarci i s poniznošću i predanošću se vratiti svome ocu i Bogu. Drugo, treba pustiti mrtve da pokapaju svoje mrtve i slijediti uski put raspetog Boga. Treće, treba ostaviti težak teret svojih grijeha i ići putem koji je u početku uzak, ali na kraju pun radosti. A ti koja me sama vidiš dobro raspoznaješ kako sam ja onaj koji je savršeno spoznao zlatno pismo i spoznajom ga proširio. Bio sam sramotno razgoljen, no budući da sam strpljivo izdržao, Bog je moju dušu odjenuo besmrtnom odjećom. Također sam bio uronjen u ulje i zato se sad radujem u ulju vječne radosti. Pored toga sam nakon Majke Božje svijet napustio najlakšom smrću jer sam bio čuvar Majke Božje i moje tijelo se nalazi na vrlo mirnom i sigurnom mjestu.“ Drugo poglavlje Čudesno i neobično viđenje zaručnice. Bog izlaže to viđenje. Prema tom izlaganju kršteni su označeni životinjom, pogani ribom, a Božji prijatelji trima gomilama ljudi. Potom je zaručnica imala viđenje o dvije posude vage koje su visjele iznad zemlje, a sa svojim su se vrhovima i vezama pružale sve do neba. Njihovi krugovi su prodirali nebo. U prvoj posudi je ležala riba čija je krljušt bila oštra kao britva; njezino lice joj je bilo kao baziliska; njezina usta su bila kao ona jednoroga koji ispljuvava otrov; uši su bile kao dva vrlo oštra koplja i kao željezne oštrice. U drugoj posudi se nalazila životinja čija je koža bila kao kremen. Čudovišna usta su izlijevala usijane plamene. Njezini kapci su bili kao vrlo čvrsti mačevi. I njezine uši su bile vrlo čvrste i od sebe su veoma bacale oštre strijele kao od čvrstog i napetog luka. Nakon toga su se pojavile tri gomile naroda na zemlji; od njih je prva bila mala, druga manja, a treća vrlo mala. O tome je zazvučao glas s neba koji im reče: „O, moji prijatelji, žestoko žeđam za srcem one čudesne životinje. Kad bi barem bilo nekoga tko bi mi ga iz ljubavi pružio. I za krvlju ribe imam vatrenu želju, kad bi se barem mogao naći čovjek koji bi mi je donio.“ Iz jedne gomile odgovori jedna glas i reče kao iz usta svih: „Čuj, o, naš Stvoritelju, kako možemo donijeti srce tako velike životinje čija je koža tvrđa od kremena? Ako se želimo približiti njezinim ustima, bit ćemo zapaljeni plamenom njihove vatre; pogledamo li njezine oči, probušit će nas strijele njihovih iskri. Kad bi i bilo nade da se ima životinju, tko bi mogao uhvatiti ribu? Njezina krljušt i peraje su oštrije od mača, njezine oči nam zasljepljuju pogled, njezina usta nad nas izlijevaju neizlječiv otvor.“ Glas s neba odgovori i reče: „O, moji prijatelji, životinja i riba vam se čine nesavladivi, no kod Svemogućeg je sve lako. Tko dakle uvijek traži način da se bori protiv životinje, njemu ću iz neba uliti mudrost i dodijeliti snagu. A tko je spreman umrijeti za mene, njemu ću se sam dati za plaću.“ Prva gomila odgovori: „O, najviši Oče, Ti si davatelj svega dobrog, a mi, Tvoja stvorenja, rado ćemo Ti na Tvoju čast dati svoje srce. No budući da nam smrt izgleda teškom, slabost tijela tegobnom, a znanje nam je malo, upravljaj nas Ti iznutra i izvana i milostivo primi što Ti nudimo i nagradi kako i koliko Ti se sviđa.“ Druga gomila odgovori: „Uviđamo svoje slabosti i vidimo ispraznosti i promjenjivost svijeta. Zato ćemo Ti rado dati svoje srce i cijelu svoju volju podrediti drugima jer radije stojimo ispod drugih nego što želimo posjedovati najmanje od svijeta.“ Treća gomila reče: „Čuj, gospodaru, koji želiš srce životinje i žeđaš za krvlju ribe, rado ćemo Ti dati svoje srce i pripremiti se umrijeti za Tebe. Ti daj mudrost i mi ćemo tražiti način da nađemo srce životinje.“ Potom odjekne glas s neba i reče: „O, prijatelju, ako želiš naći srce životinje, probuši oštrim svrdlom svoje šake u sredini. Onda uzmi kitove kapke i zalijepi ih jakim ljepilom za svoje kapke. Uzmi čeličnu ploču i zaveži je za svoje srce tako da širina i površina čelika pokriva tvoje srce, zatvori i svoje nosnice, ali zadrži dah u grlu. Tako zatvorenim ustima i uvućenim dahom idi hrabro naprijed protiv divljine životinje. Kad stigneš do same životinje, zahvati objema rukama njezine uši; njezine strijele ti neće naškoditi, već će proći kroz otvore u tvojim šakama. K tome trči nasuprot životinje zatvorenim ustima i kad joj dođeš blizu, puhni cijeli svoj dah na nju. Ako se približi, njezini plamenovi ti neće naškoditi, već će prodrijeti na samu životinju i zapaliti je. Brižno vodi računa o mačevima koji proizlaze iz očiju životinje i nasuprot njima drži svoje oči zaštićene kitovim kapcima; udare li se međusobno, mačevi životinje će se ili saviti, ili otići u srce životinje. Također pažljivo vodi računa o otkucajima srca životinje i zabij vrh čelika tako da probušiš kremenu kožu životinje. Ako je probušena, znaj da će životinja umrijeti i njezino će srce biti moje. Ako je vrijedno jedan talent, radnicima ću dati sto. Ukoliko se koža opre udarcu i životinja ozlijedi čovjeka, izliječit ću ga, a ako je mrtav, opet ću ga oživjeti. Tko mi želi donijeti ribu, neka ide na obalu s mrežom u rukama koja nije sastavljena od konaca, već od najdragocjenijeg metala. Ali neka ne ide u vodu dublje nego od koljena da mu valovi ne bi naškodili i neka nogu postavi na čvrsto mjesto gdje nema mulja. Onda neka zatvori jedno oko i neka ga okrene prema ribi i onda mu njezino baziliško oko neće naškoditi. Također se treba oboružati čeličnim štitom da ga riba oštrim zubima svojeg ugriza ne bi ranila. Tako naoružan neka snažno i pažljivo baci mrežu nad nju i neka pazi da je ova britvom svoje krljušti ne razdere niti da može pobjeći. Nakon što je mrežu raširio gore nad njim i deset sati držao nad vodom, riba će uginuti. Onda je treba donijeti na obalu i pogledati okom koje nije zatvorio, položiti ruku i otvoriti je na leđima gdje je više krvi i tako je pružiti svojem gospodaru. No ako riba uzmakne, i poželi otplivati na drugu obalu i naškoditi čovjeku svojim otrovom, ja imam moć izliječiti otrovanoga. Nagrada za krv ribe neće biti manja od one za srce životinje.“ Dalje reče Bog: „Obje posude vage znače kao da je netko rekao: Pošteđuj i podnosi, čekaj i smiluj se kao kad netko vidi nepravdu drugoga i postojano ga opominje da se odvrati od zla. Tako i ja, Bog i Stvoritelj svih stvari, ponekad na način vage spuštam čovjeku, opominjem ga, pošteđujem ga i kušam ga kroz nevolju. Ponekad se podižem tako što prosvjetljujem srca ljudi, raspaljujem ih i posjećujem neobičnom milošću. Veze vage koje dosežu do oblaka znače da ja, Bog svih stvari, uzdržavam sve, pogane kao i kršćane, prijatelje kao i neprijatelje, svojom milošću prosvjetljujem i posjećujem pod pretpostavkom da će se naći ljudi koji odgovaraju mojoj milosti i žele odvratiti svoju volju od naginjanja zlu. Životinja predstavlja one koji nakon što su primili krštenje i došli do doba razlikovanja ne slušaju riječi svetog evanđelja, čije su se srce i usta okrenuli zemaljskom i uopće se ne obaziru na ono što je duhovno. Riba pak predstavlja pogane koji su uokolo tjerani na ljuljanju požude i čija je krv, to jest vjera, neznatna kao i spoznaja Boga. Zato želim srce životinje i krv ribe i tražim je li nađen netko tko bi poduzeo da mi ih iz ljubavi donese. Tri gomile su moji prijatelji. Prvi su oni koji razumno koriste svijet; drugi su oni koji napuštaju vlastito i ponizno se pokoravaju; treći su oni koji su spremni umrijeti za Boga.“ Treće poglavlje Čudesan razgovor u obliku pitanja i odgovora između Boga i zaručnice o kralju i njegovu nasljednom pravu u kraljevstvu; o njegovim nasljednicima i kako po njima nešto treba biti vraćeno, a nešto ne. „O, Gospodine“, reče zaručnica, „ne budi nevoljan što pitam. Iz pisma sam čula da se ništa ne smije steći nepravdom i ništa zadržati što je stečeno protiv prava. Ovaj kralj ima zemlju, neki kažu da je posjeduje s pravom, drugi tvrde suprotno i čudno je ako kod ovoga trpiš što kod drugih zabranjuješ.“ Bog odgovori: „Nakon potopa nisu preostali nikoji ljudi osim onih koji su se nalazili u Noinoj arki. Iz njih je potekao rod koji je krenuo prema izlasku sunca. Neki od njih su došli u Švedsku. Jedan drugi rod je išao prema zalasku; neki iznikli od njih su došli u Dansku. No oni koji su prvi počeli obrađivati zemlju koja nije bila okružena vodom nisu si prisvojili ništa od zemlje onih koji su živjeli s druge strane vode ili na otocima, već je svaki bio sretan s onim što je našao kao što je pisano o Lotu i Abrahamu. 'Želiš li ići desno', reče on, 'ja ću zadržati lijevo.' Kao da je htio reći: 'Sve što si prisvojiš bit će tvoje i pripadat će tvojim baštinicima.' S vremenom su došli suci i kraljevi koji, zadovoljni svojim granicama, nisu zaposjedali zemlju onih koji su živjeli na otocima i s druge strane voda, već je svaki ostajao u granicama svojih praočeva.“ Ona odgovori: „Ako je dio jednog kraljevstva darivanjem otuđen od kraljevstva, ne bi li nasljednici to trebali moći tražiti natrag?“ Bog joj odgovori: „U jednom određenom kraljevstvu se čuvala kruna koja je pripadala kralju. Narod je mislio da ne može opstati bez kralja. Zato su si izabrali kralja i predali izabranom kralju krunu na čuvanje i predaju budućim kraljevima. Kad je tako izabrani kralj dio krune htio otuđiti ili je smanjiti, budući kralj bi je zaista mogao i morao tražiti natrag jer se ne smije dogoditi smanjenje krune i kralj krunu kraljevstva ne smije umanjiti niti otuđiti osim iz razumnog razloga za vrijeme trajanja svojih dana. Što je drugo kruna jednog kraljevstva doli kraljevska vlast? Što je drugo kraljevstvo doli njemu podređen narod? I što je drugo kralj doli posrednik i uzdržavatelj kraljevstva i naroda, dakle čuvar i branitelj krune? Krunu ne smije niti dijeliti niti smanjivati na štetu budućeg kralja.“ Zaručnica upita dalje: „A kad bi neki kralj zbog vlasti bio prisiljen otuđiti dio krune?“ Bog odgovori: „Kad bi se dvojica svađala, a moćniji ne bi htio biti milosrdan, već bi drugom odsjekao prst, kome bi onda pripadao odsječeni prst doli onome koji je pretrpio štetu? Tako je i s kraljevstvom. Ako je neki kralj u nuždi ili zarobljeništvu umanjio svoje kraljevstvo za jedan dio, onda će ga budući kralj zaista moći zahtijevati natrag; jer kralj nije njegov gospodar, već sluga, a nužda ne čini zakon.“ Ona odgovori: „Kad bi neki kralj nekom gospodaru na dane svoga života dao odstupio dio krune i nakon kraljeve smrti onaj gospodar ili njegov nasljednik ga htio zadržati kao vlastiti, mora li onda biti tražen natrag?“ Na to odgovori Gospodin: „Zemlja se svakako mora vratiti zakonitom gospodaru.“ Ona upita dalje: „Ako bi dio krune bio nekome založen zbog duga i ovaj nakon što je mnoge godine ubirao plodove umre, a zemlja je nakon toga dospjela u ruke drugoga koji nema pravedno pravo na nju jer mu nije ostavljena niti založena, već ju je pri nekoj prilici uzeo u posjed i ne želi je vratiti prije nego što primi novac, što bi se tu trebalo učiniti?“ Gospodin joj reče: „Kad bi netko u ruci držao zlatnu kuglu i rekao nekome tko stoji kraj njega: 'Ova kugla je tvoja, ako je opet želiš imati, samo daj toliko i toliko funti.', zaista bi mu se trebalo dati toliko funti. Gdje je dakle zemlja dovedena pod vlast i mirno zadržana, mora ju se mudro zahtijevati natrag i s uračunavanjem štete opet steći natrag. Kao što je kralj koji je izabran uzdignut na kamen da ga narod vidi i time se označuje da ima vlast i posjed u gornjim dijelovima kraljevstva, tako ta zemlja i u svojim donjim dijelovima pomoću nasljedstva i kupnje i prekupa pripada kraljevstvu. Zato kralj treba čuvati što je primio da ne bi, ako drukčije postupa, izgubio kraljevstvo i kruna se izgubila.“ Zaručnica reče dalje: „O, Gospodine, ne budi nevoljan ako još jednom pitam. Jedan kralj ima dva kraljevstva i dva sina. U jednom kraljevstvu je kralj pomoću nasljedstva, a u drugom je izabran voljom naroda. No sad je uslijedila suprotnost; jer mlađi sin je kralj je postao kralj u naslijeđenom kraljevstvu, a stariji u kraljevstvu u kojem mora biti izabran.“ Bog odgovori: „Kod birača su se nalazila tri nedolična svojstva, a četvrto je postojalo u prebogatoj mjeri: neuredna ljubav, hinjena pamet, laskanje budalastih i nepovjerenje prema Bogu i zajednici. Zato je njihov izbor bio protiv pravednosti, protiv Boga, protiv blagostanja države i potreba zajednice. Da bi se osiguralo očuvanje mira i da bi se odgovaralo općim potrebama, nužno je da stariji sin uzme nasljedno kraljevstvo u posjed, a mlađi izborno kraljevstvo. Osim toga ako se ono što je prije dogodilo ne povuče, kraljevstvo će trpjeti štetu, zajednica će biti ožalošćena, nastat će nesloga, dani sinova će proći u gorčini, njihova kraljevstva ubrzo neće više biti kraljevstva, već kao što stoji pisano: 'Moćni će napustiti svoje stolice, a oni koji su lutali zemljom bit će uzvišeni.' Gledaj, ispričat ću ti primjer o dva kraljevstva, u jednom se bira, u drugom nasljeđuje; prvo, u kojem se bira, pusto je i ožalošćeno jer istinski nasljednik nije izabran i to su učinile stranke među biračima i gramzljivost onih koji su stremili za kraljevstvom. Tako Bog ne rastužuje sina radi grijeha njegova oca i nije gnjevan vječno, već vrši i drži pravednost na zemlji i nebu. Zato ono kraljevstvo neće doći do prijašnje slave i u sretnije stanje sve dok iz očinskog ili majčinskog potomstva ne ustane pravi nasljednik.“ Četvrto poglavlje Božje riječi zaručnici o dva duha, naime o dobrom i zlom, i o čudesnom i korisnom ratu u srcu jedne žene koji je proizašao iz nadahnuća dobrog duha i napasti zlog duha i što je u tome izabrala. Krist reče zaručnici: „Misli i nadahnuća u srcima ljudi prouzrokuju i ulijevaju dva duha, naime jedan zao i jedan dobar duh. Dobar duh savjetuje da misle na buduće nebesko, a vremenito da ne vole. Zao duh savjetuje da se voli ono što se vidi i čini grijeh nečim lakim. Poziva se na slabosti i navodi primjere slabih. Ispričat ću ti primjer kako su oba duha zapalila srce one tebi poznate žene i kraljice o kojoj sam ti već prije govorio. Dobri duh joj govori i daje njezinim mislima slijedeće: 'Bogatstvo je teret, čast svijeta kao zrak, a uživanje tijela kao san. Radosti su prolazne i sve svjetovno je ispraznost. Budući sud je neizbježan, a mučitelj vrlo okrutan. Zato mi se čini vrlo teškim preuzeti odgovornost za uporabu prolaznog bogatstva, podnositi dugotrajne muke za kratkotrajno zadovoljstvo i polagati račun onome kome je sve poznato još prije nego što se dogodi; zato je sigurnije odustati od mnogo toga i voditi račun samo o malo toga nego se uplesti u mnogo toga i polagati dug i težak račun.' Na to nadahnuće nasuprot tome odgovara zli duh: 'Pusti takve misli, Bog je dobrostiv i lako ga je ublažiti. Hrabro posjeduj dobra i bogato troši što posjeduješ; jer rođena si da budeš hvaljena kad udijeliš onome koji moli. Ako napustiš bogatstvo, služit ćeš onima koji su služiti tebi, tvoja će se čast smanjiti, a prijezir umnožiti; osoba koja je siromašna odlazi bez utjehe. Tebi je također teško naći se u novim navikama, krotiti tijelo tebi stranim vladanjem i živjeti bez posluge. Zato ostani u primljenoj časti, kraljevski zadrži svoj položaj, opskrbi svoju kuću hvalevrijedno tako da kad promijeniš svoj položaj ne budeš okrivljena zbog nepostojanosti; nastavi štoviše kao započeto i imat ćeš slavu kod Boga i kod ljudi.' Potom dobar duh opet dijeli srcu ove žene i kraljice savjet govoreći: 'Znam da su dvije stvari vječne, nebo i pakao. Nitko tko Boga voli iznad svega neće doći u pakao, a tko Boga ne voli, neće imati nebo. Sam Bog je putovao na putu za nebo nakon što je postao čovjekom i potvrdio ga je svojim čudima i svojom smrću. Kako li je nebesko divno, kako gorka đavlova zloba i kako isprazno zemaljsko! Samog Boga su slijedili njegova majka i svi njegovi sveti; htjeli su podnijeti svaku patnju i sve radije izgubiti, prezreti se kako ne bi izgubili nebesko i božansko. Zato je sigurnije brzo se odreći časti i bogatstva nego ih htjeti zadržati do kraja kad sa sjećanjem raste i bol zbog grijeha i oni koji ne pitaju za moje spasenje prisvajaju moje stečeno bogatstvo.' Na to zlo đavlovo nadahnuće odgovara: 'Prestani razmišljati tako; mi smo slabi ljudi, a Krist je Bog i čovjek; ne smijemo svoja djela uspoređivati s onima svetih koji su imali veću milost i prijateljstvo s Bogom. Treba nam biti dovoljno nadati se nebu i živjeti u svojim slabostima te popraviti naše grijehe milostinjom i molitvom. Bilo bi naime djetinjasto i budalasto započeti nešto neuobičajeno i ne moći izvesti.' Dobro nadahnuće odgovara: 'Nedostojan sam uspoređivati se sa svetima; no vrlo je sigurno postupno težiti prema savršenstvu. Što sprečava poduzeti neuobičajeno ako Bog ima moć pružiti pomoć? Često se događa da siromah krene putem moćnog i bogatog gospodara i slijedi ga. I ako gospodar dođe u prenoćište prije, uživa ukusnija jela i počiva na mekom krevetu, siromah također, iako kasno, dolazi u isto prenoćište i sudjeluje u hrani koju je gospodar ostavio. Da nije krenuo putem gospodara, morao bi odustati od gospodareva prenoćišta i bi uživao u gospodarevoj hrani. Zato sad kažem da iako sam nedostojan uspoređivati se sa svetima, ipak ću krenuti njihovim putem iza njih da barem mogu sudjelovati u njihovim zaslugama. Dvije su naime stvari koje me u duhu uznemiruju: prva, da će, ostanem li u svojoj domovini, nada mnom vladati oholost. Ljubav prema roditeljima kojima sam zadužen pomoći tlači moju dušu; obilje čeljadi i odjeće su mi tegobni, zato me raduje i pogodnije mi je sići sa sjedišta oholosti i hodočašćem poniziti tijelo nego ostati u stanju časti gomilati grijehe na grijehe. Druga, uznemiruje me siromaštvo i vika naroda koji za svoju pomoć zahtijeva moju prisutnost. Zato mi je potreban dobar savjet.' Zlo nadahnuće i đavlovo došaptavanje odgovaraju: 'Hodočašće je znak nepostojane naravi, milosrđe je nasuprot tome Bogu prijatnije od svake žrtve. Ukoliko odeš iz svoje domovine, pohlepni ljudi će čuti o tebi i opljačkati te i zarobiti. Onda ćeš umjesto slobode imate zarobljeništvo, siromaštvo za bogatstvo, sramotu za čast, nemir umjesto mira.' Dobar duh odgovara pomoću svojeg nadahnuća: 'Čuo sam o jednom zarobljeniku smještenom u kulu koji je našao veći užitak u zarobljeništvu i tami nego ikada prije u obilju i vremenitoj radosti. Ako se Bogu dakle sviđa kušati me nevoljama, služit će mi na veću zaslugu; jer On je nježan da nas tješi i brzo spreman pomoći osobito ako svoju domovinu napustim zbog svojih grijeha i da si zaslužim božansku ljubav.' Zlo nadahnuće i đavlovo došaptavanje odgovara dalje: 'Kako ako bi bio nedostojan božanske utjehe i ne bi mogao podnijeti poniznost i siromaštvo? Onda ćeš požaliti što si se predao strogosti. Onda ćeš umjesto prstena na ruci imati u ruci štap, na glavi krpu umjesto krune, odvratnu vreću umjesto purpurne odjeće.' Dobar duh naprotiv kaže: 'Čuo sam kako je sveta Elizabeta, kćer jednog ugarskog kralja, iako nježno odgojena i plemenito udana podnijela veliko siromaštvo i prijezir. U siromaštvu je od Boga primila veću utjehu i veću krunu nego da je ostala u svoj časti svijeta i njegovih radosti.' Na to zlo nadahnuće odgovara i govori: 'Što ćeš učiniti ako te Bog preda u ruke ljudi i tijelo ti bude ozlijeđeno? Hoćeš li moći podnijeti sram? Ne ćeš li se neutješno žaliti zbog svoje tvrdoglavosti i neće li se cijeli tvoj rod sramotiti i tugovati? Onda će se kod tebe zaista podići nestrpljivost i u srcu ustati nezahvalnost prema Bogu. Onda ćeš htjeti da ti dani dođu kraju. I kad te sva usta budu klevetala, hoćeš li se smjeti pokazati?' Na to opet odgovara dobra misao: 'Iz jednog sam pisma čuo kako je blažena Lucija kad je dovedena u javnu kuću govorila postojano u vjeri i uzdajući se u Božju dobrotu: koliko god mi tijelo bilo obeščašćeno, neću ništa manje ostati djevica i moja će se kruna udvostručiti. Kad je Bog vidio njezinu vjeru, ostavio ju je netaknutom. Zato kažem: Bog, koji nikoga neće kušati iznad njegovih snaga, čuvat će moj duh, moju vjeru i moju volju. Jer potpuno sam mu se predao; neka na meni bude Njegova volja.' Budući da ovu ženu uznemiruju ovakve misli, opominjem je trima stvarima. Prvo neka si u pamćenje dozove na koju je čast izabrana; drugo, kakvu joj je ljubav Bog iskazao u njezinu braku; treće, uz kako je mnogo dobrote očuvana u ovoj smrtnosti. Nasuprot tome trostruko je upozoravam: prvo, da će Bogu morati položiti račun za sva vremenita dobra sve do posljednjeg novčića i kako je on zarađen i potrošen; drugo, da je njezino vrijeme vrlo kratko i da ne zna unaprijed kad će umrijeti; treće, da Bog gospodaricu štedi jednako malo kao i sluškinju. Zato joj savjetujem tri stvari: prvo, da osjeti kajanje zbog počinjenog, plodonosno popravi što je ispovjedila i voli Boga svim srcem; drugo, savjetujem joj da na razuman način izbjegne kaznu čistilišta; jer kao što onaj koji Boga ne voli svim srcem zaslužuje veliku kaznu, tako je onaj koji ne ispravlja svoje grijehe vrijedan čistilišta; treće, preporučujem da napusti tjelesne prijatelje na neko vrijeme radi Boga i da kako bi izbjegla kaznu čistilišta ode na mjesto odakle od smrti do neba vodi kraći put gdje će primiti oprost koji je uzdizanje i otkupljenje duša i koji su dali sveti pape i Božji sveti zaradili svojom krvlju.“ Peto poglavlje Riječi svetog Petra o želji da spasi narode koju je imao. Kako podučava zaručnicu da postigne pamćenje i o velikim čudima koja se još moraju dogoditi i ispuniti u gradu Rimu. Blaženi Petar je govorio Kristovoj zaručnici: „Ti si me, moja kćeri, usporedila s plugom koji povlači brazde i čupa korijenje. To je zaista istina; jer bio sam tako vatren protiv poroka da kad bih bio mogao cijeli svijet obratiti Bogu, svakako ne bih bio štedio života ni posla. Bog mi je bio sladak u mislima, sladak u govoru i sladak u djelima i to tako veoma da su mi sve misli, osim onih na Boga, bile gorke. No i Bog mi je bio gorak, ne zbog Njega, već zbog mene; jer kad god sam mislio o tome kako sam se ogriješio i kako sam ga zatajio, gorko sam plakao jer sam već razumio ljubiti savršeno i moje suze su mi bile ukusne kao slatko jelo. Ako me moliš da ti dadem pamćenje, odgovaram ti: Nisi li čula kako zaboravljiv sam bio? Savršeno podučen o Božjem putu obvezao sam se zakletvom stajati uz Boga i umrijeti; no riječima upitan od jedne žene, zatajio sam istinu, a zašto? Jer me Bog prepustio meni samome, a ja se nisam poznavao. I što sam onda učinio? Onda sam zaista razmotrio kako sam po sebi ništa i uzdigao sam se i pohitao prema istini Boga koji mi je u srce utisnuo takvo sjećanje svoga imena da ga nisam mogao zaboraviti niti pred tiranima, niti pod bičevima, niti u smrti. Zato i ti učini tako. Uzdigni se poniznošću do učitelja pamćenja i od njega traži pamćenje. On je naime jedini koji može sve. Ja ću ti pak pomoći da sudjeluješ u sjemenu koje sam posijao na zemlji. Dalje ti kažem da je ovaj grad Rim bio grad ratnika. Njegove ulice su bile popločene zlatom i srebrom. No sad su se njegovi safiri pretvorili u blato, njegovih je stanovnika vrlo malo; njima je iščupano desno oko i odsječena desna ruka. Kod njih žive krastače i zmije; pred njihovim otrovom se pitome životinje ne usude pokazati, niti moje ribe podići glavu. Zato će sad u njemu biti skupljene ribe te će, iako ne tako mnoge kao nekad, ipak biti jednako slatke i odvažne da će se njihovom suradnjom krastače, zmije i žabe pretvoriti u janjad, a lavovi će biti kao golubovi na njihovim prozorima.“ Dalje je dodao: „Kažem ti dalje kao što će ti još reći u tvojim danima: živio Petrov namjesnik! I ti ćeš ga vidjeti svojim očima; prokopat ću brijeg užitaka i oni koji sjede na njemu će sići. Oni koji nisu voljni sići, bit će prisiljeni protiv očekivanja svih. Jer Bog želi biti uzvišen s milosrđem i istinom.“ Šesto poglavlje Vrlo lijepo pripovijedanje blaženog Pavla kako ga je Bog pozvao po molitvi blaženog Stjepana i kako je od vuka postao janje i kako je dobro moliti za sve. Blaženi Pavao je razgovarao s Kristovom zaručnicom i reče: „Ti si me, kćeri moja, usporedila s lavom koji je odrastao među vukovima i otrgnut im je na čudesan način. Zaista, kćeri, bio sam grabežljivi vuk kojeg je Bog učinio janjetom i to zbog iz dva razloga: prvo, zbog njegove velike ljubavi koja iz nedostojnih čini svoje posude i iz grešnika svoje prijatelje.; drugo, zbog molitava blaženog prvomučenika Stjepana. Želim ti pokazati kojeg sam mišljenja bio onda kad je sveti Stjepan bio kamenovan i zašto sam zaslužio njegovu molitvu. Zaista se nisam radovao niti uživao u muci blaženog Stjepana niti sam bio zavidan zbog njegove slave; pa ipak sam želio da umre jer sam prema svojem mišljenju shvatio da nema istinsku vjeru. Kad sam opazio da je preko mjere gorljiv i strpljiv u podnošenju svojih patnji, bilo mi je žao što je nevjernik dok je on zapravo bio vrlo vjeran , a ja nasuprot tome potpuno slijep i nevjeran; imao sam sažaljenje prema njemu i molio sam iz sveg srca da mu njegova gorka muka priskrbi slavu i krunu. Zato mi je njegova molitva bila na spas tako da sam njome bio oduzet mnogim vukovima i postao sam nježno janje. Zato je dobro moliti za sve; jer molitva pravednika koristi onima koji su bliže i spremniji primiti milost. No sad se žalim što je među učiteljima svoga naroda tako rječit čovjek koji je se među onima koji su ga kamenovali držao tako strpljivo tako jako zaboravljen i zanemaren od srca mnogih, no uglavnom od onih koji su zaduženi za njegovo slavljenje; oni mu donose razbijene, prazne, blatne i odvratne posude; zato će oni, kao što stoji pisano, biti ispunjeni dvostrukim sramom i sramotom i bit će izbačeni iz kuća uživanja.“ Sedmo poglavlje Čudesno i neobično viđenje jedne duše koja treba biti suđena; o đavlovim optužbama i zagovoru slavne Djevice. tumačenju ovog viđenja u kojem palača označava nebo, sunce Krista, žena Djevicu, Etiopljanin đavla, ratnik anđela i u kojem se opisuju dva mjesta mučenja iz kojih nije moguć spas i tri mjesta iz kojih je spas moguć; i o još mnogom drugome čudesnom, naime o pomoći. Jednoj osobi koja je bdjela u molitvi u duhovnom viđenju se pojavila slika jedne palače neizmjerne veličine. U njoj su bili bezbrojni odjeveni u bijele sjajne odore od kojih se činilo da svaki ima vlastitu stolicu. U toj je palači stajalo sudište na kojem je za vidjeli bio oblik kao sunce i sjaj koji je izlazio od sunca bio je neizmjeran u duljini, dubini i širini. Kraj stolice je stajala djevica s dragocjenom krunom na glavi. Svi su služili suncu koje je sjedilo na stolici i slavili su ga u himnama i pjesmama. Potom se pojavio Etiopljanin strašna izgleda i po svojim pokretima kao ispunjen zavišću i velikim gnjevom koji reče i vikne: „O, pravedni suče, dosudi mi ovu dušu i čuj njezina djela budući da ima još malo vremena za živjeti. Dopusti mi također da tijelo kaznim zajedno s dušom sve dok se ne odvoje jedno od drugog.“ Nakon ovih riječi mi se činilo kao da pred stolicom stoji netko kao naoružan ratnik, pristojan i mudar u riječima i skroman u svojim kretnjama; on reče: „O, suče, gledaj, ovdje su njegova dobra djela koja je ostvario sve do ovog sata.“ I odmah je od sunca koje je sjedilo na stolici izašao glas koji reče: „Ovdje je porok veći od vrline, ali pravednost ne podnosi da porok bude povezan s najvišom vrlinom.“ Etiopljanin odgovori: „Zato je pravednost da ova duša bude povezana sa mnom. Ako u njoj ima opakosti, u meni je sva opakost.“ Ratnik odgovori: „Božje milosrđe prati svakog čovjeka sve do smrti i sve do zadnjeg trenutka, a nakon toga slijedi sud, ali kod čovjeka o kojem govorimo su tijelo i duša još povezani i razum je još u njemu.“ Etiopljanin odvrati: „Pismo, koje ne može lagati, govori: ljubi Boga iznad svega, a svoga bližnjega kao sebe samoga. Gledaj sad kako su sva djela ove duše ostvarena iz straha, ne iz ljubavi kao što joj je bila dužnost i svi njezini grijesi koje je ispovjedila su, kao što ćeš naći, ispovjeđeni samo s neznatnim kajanjem; zato je zaslužila pakao jer je prokockala nebo; svi njezini grijesi su ovdje kod božanske pravednosti vidljivi jer još nikad nije iz božanske ljubavi osjetila kajanje za njih.“ Ratnik odgovori: „U njemu je ipak bila vjera i nada da će prije smrti primiti istinsko kajanje.“ Njemu odvrati Etiopljanin: „Sad si iznio sve dobro što je učinio i poznaješ sve riječi i misli za spas njegove duše. No sve to, što god to bilo, ne može se usporediti s kajanjem iz božanske ljubavi, svetom vjerom i jakom nadom i ne može iskorijeniti grijehe; jer od vječnosti je u Bogu pravednost da nijedan grešnik koji nema savršeno pokajanje ne smije pristupiti nebu. I zato je nemoguće da Bog sudi protiv od vječnosti unaprijed znane uredbe i ona duša mora biti osuđena na pakao i sa mnom biti povezana za vječnu kaznu.“ Na te je riječi ratnik šutio i nije odgovorio na njegov govor. Potom su se pojavili bezbrojni zli duhovi slični iskrama koje su iskočile iz svjetleće vatre. Ovi su vikali jednim glasom i govorili onome koji je kao sunce sjedio na stolici: „Znamo da si ti jedan Bog u tri osobe; ti si bio bez početka i bez kraja si i nema Boga osim tebe. Ti sam si zaista ljubav s kojom su povezani milosrđe i pravednost. Ti si od početka bio u sebi i na tebi se ništa nije smanjilo niti promijenilo kao što dolikuje Bogu. Osim tebe nema ničega i bez tebe je ništa što ima radost. Zato tvoja ljubav anđele nije stvorila iz ničega drugog doli iz moći tvoga božanstva kako je tvoje milosrđe nalagalo. Ali nakon što smo iznutra planuli od oholosti i zavisti i pohlepe, onda nas je tvoja ljubav koja voli pravednost bacila iz neba s vatrom naže zlobe u nepojmljiv i mračni ponor koji se sad zove pakao. Tako je tvoja ljubav učinila onda; ni sad se ne može odvojiti od suda tvoje pravednosti bilo da se izvrši prema milosrđu ili pravednosti. Kažemo još više; da je ona osoba koju voliš najviše, naime Djevica koja te rodila i koja nikad nije sagriješila, bila počinila smrtni grijeh i umrla bez božanskog kajanja, ti tako veoma voliš pravednost da njezina duša nikad ne bi postigla nebo, već bi bila kod nas u paklu. Zašto nam onda, suče, ne dosudiš nama da je kaznimo prema njezinim djelima?“ Potom se čuo kao zvuk trublje; koji su je čuli, šutjeli su i odmah progovori jedan glas i reče: „Šutite i poslušajte svi vi anđeli, duše i đavoli što govori Majka Božja!“ I uskoro se pred sudištem pojavi Djevica ogrnuta prostranim naboranim plaštem. Ona reče: „O, vi neprijatelji, progonite milosrđe i nikakvom ljubavlju ne volite pravednost. Ako je ovdje i vidljiv manjak dobrih djela zbog kojeg ova duša ne može postići nebo, pogledajte što imam pod svojim plaštem.“ Nakon što je Djevica otkrila dvije bore svoga plašta, u jednoj se pojavila mala crkva u kojoj su bili vidljivi poneki redovnici; u drugoj bori su se pokazale žene, muškarci, svećenici i Božji prijatelji i drugi koji su svi jednim glasom vikali i govorili: „Smiluj se, milosrdni Gospodine!“ Onda je bila tišina i Djevica je govorila i reče: „Pismo kaže da tko ima savršenu vjeru, može u svijetu premještati brda. Što dakle mogu glasovi onih koji su imali vjeru i služili Bogu vatrenom ljubavlju? I što mogu oni Božji prijatelji koje je ova duša pozivala za njihov zagovor da bude oslobođena pakla i može postići nebo, koja također za svoja dobra djela nije tražila nikakvu drugu plaću osim nebeskog? Ne mogu li njihove suze i molitve učiniti da bude potaknuta i prosvijetljena da prije svoje smrti primi božansko kajanje i žalost zajedno s ljubavlju? Osim toga želim dodati svoju molitvu zajedno s molitvama svetih koji su u nebu i koje je ova duša posebno častila.“ Djevica je dalje dodala i rekla: „O, vi đavoli, sučevom vlasti vam zapovijedam da obratite pažnju na ono što ćete sada vidjeti u pravednosti.“ Potom se iz sunca čuo glas koji reče: „Radi molitava mojih prijatelja će ovaj čovjek prije svoje smrti postići toliko božansko kajanje da neće doći u pakao, već će biti čišćen s onima koji će u čistilištu imati težu muku. Nakon što se duša pročisti, u nebu će primiti plaću s onima koji su na zemlji imali vjeru i nadu s malom ljubavi.“ Nakon ovih riječi su đavoli pobjegli. Potom se zaručnici činilo kao da je otvoreno strašno i mračno mjesto unutar kojeg se pokazala vatrena peć i njezina vatra je bila zapaljena za đavole i žive duše. Nad tom peći se pojavila ona duša čija presuda čija se osuda ranije čula. Njezine noge su bile vezane za peć i stajala je uspravno kao osoba; ali nije stajala ni na najvišem ni na najdubljem mjestu, već kao na strani peći čiji je oblik bio čudesan, ali strašan. Izgledalo je kao da se vatra peći provlači prema gore ispod nogu duše kao kad se voda kroz cijevi penje prema gore; silno se zbijala i uzdizala toliko daleko iznad glave da su pore bile kao žile kojima teče goruća vatra. Uši su se činile kao mjehovi talilaca i njihovo stalno puhanje je pokretalo mozak. Oči su se pokazale okrenute i utonule i činile su se pričvršćene iznutra na zatiljku. I usta su stajala otvorena i jezik je bio izvučen kroz nosnice i visio je na usnice. Zubi su bili kao željezni čavli pričvršćeni kroz nepce. Ruke su bile tako duge da su dosezale do stopala. Obje šake su se činile kao da drže i gnječe mast koja je gorjela kao smola. Činilo se da koža koja se vidjela iznad duše ima oblik krzna iznad tijela i bila je kao lanena haljina zamrljana spermom. Ta je haljina bila tako hladna da svatko tko ju je vidio počeo drhtati i iz nje je teklo kao gnoj iz gnojnog čira s pokvarenom krvlju i tako lošim smradom da se ne može usporediti nijednim tako lošem mirisu na svijetu. Nakon što se vidjela ta muka, čuo se glas iz one duše prije koji je pet puta vikao pod suzama i iz svih snaga. Prvo je vikala: „Jao meni što sam Boga zbog njegove savršenosti i za dane mi milosti tako malo volio!“ Drugo: „Jao meni što se nisam bojao Božje pravednosti kao što sam trebao!“ Treće: „Jao meni što sam volio radost svoga tijela i svoje grešne duše!“ Četvrto: „Jao meni zbog bogatstva svijeta i moje oholosti!“ Peto: „Jao meni što sam vas, Luj i Ivana, ikada vidio!“ i potom mi jedan anđeo reče: „Objasnit ću ti ovo viđenje. Palača koju si vidjela poredba neba. Mnoštvo onih koji su odjeveni bijelim i sjajnim odorama i sjedili su anđeli i duše svetih. Sunce predstavlja Krista u njegovu božanstvu; žena predstavlja Djevicu koja je rodila Boga; Etiopljanin đavla koji optužuje dušu; ratnik anđela koji priopćuje dobra djela duše. Peć predstavlja pakao koji je iznutra tako užaren da kad bi svijet sa svim što je u njemu gorio, ne bi bio sličan velikom žaru u toj peći. U toj se peći čuju različiti glasovi koji svi govore protiv Boga i svi njihovi povici počinju s jao i na sličan način završavaju; a duše se pojavljuju kao osobe čiji se udovi rastežu na neutješan način i koje nikad nemaju mir. Znaj da i vatra koja ti se pojavila u peći gori u vječnoj tami, ali duše koje tamo gore nemaju sve jednaku muku. Tama koja se pokazala oko peći se zove limb i dolazi iz tame koja je u peći, ipak, oboje su jedno mjesto i jedan pakao; svatko tko tamo dođe nikad neće primiti stan kod Boga. Iznad te tame je najveća muka čistilišta koju duše mogu podnositi. S one strane ovog mjesta su druga mjesta gdje je muka manja i sastoji se samo od manjka snage, ljepote i sličnoga kao što ću pojasniti kroz usporedbu. To je kao da je netko bio bolestan i kad bolest i muka prestanu, on nema snage sve dok je opet postupno ne zadobije. Treće mjesto je iznad i tu nema druge muke osim čežnje da se dođe Bogu. I da mogla bolje razumjeti, reći ću ti kroz usporedbu: to je kao da je ruda pomiješana i gori sa zlatom u vrlo vrućoj vatri i mora se tako dugo pročišćavati dok se ruda ne razori i ne ostane čisto zlato. Što je jače i deblje, to jača mora biti vatra sve dok zlato nije kao tekuća voda i potpuno goreće. Nakon toga majstor zlato odnosi na drugo mjesto gdje prima najbolji oblik da se može vidjeti i dohvatiti; zatim ga polaže na treće mjesto gdje se čuva i dostavlja vlasniku. Tako je i na duhovan način. Na prvom mjestu iznad tame je najveća muka čistilišta gdje si vidjela kako se spomenuta duša čisti. Ovdje muče đavoli; tu se pojavljuju obličja otrovnih crva i divljih životinja; tu je vrućina i hladnoća, tama i zbunjenost koje proizlaze iz muke koja je u paklu. Ovdje neke duše imaju manje muke, druge veće, već prema tome je su li grijesi bili popravljani u vremenu kad je duša još bila u tijelu ili nisu. Potom majstor, to jest Božja pravednost, odnosi zlato, to jest duše, na druga mjesta gdje nije ništa drugo doli manjak snage. Ovdje duše prebivaju tako dugo dok po svojim posebnim prijateljima ili po neprekidnim djelima svete Crkve ne postignu okrjepu. Jer što veću pomoć duša ima po prijateljima, to brže ozdravlja i biva oslobođena iz tog mjesta. Potom se duša odvodi na treće mjesto gdje ne vlada nikakva druga muka doli čežnje za dospijećem u Božju prisutnost i njegovo blaženo gledanje. Na ovom mjestu prebivaju mnogi i to vrlo dugo osim onih koji su dok su živjeli u svijetu imali savršenu čežnju doći u prisutnost i gledanje Boga. Znaj i da mnogi u svijetu umru tako pravedni i nedužni da odmah dospiju u prisutnost i gledanju Boga. Neki su svojim dobrim djelima opet tako ispravili svoje grijehe da njihova duša ne osjeća nikakvu muku. No malo je onih koji ne dođu na mjesto gdje vlada čežnja doći k Bogu. Zato sve duše koje prebivaju na ta tri mjesta sudjeluju u molitvi svete Crkve i dobrim djelima koja se događaju na svijetu, posebno onima koja su sami ostvarivale dok su živjele i onima koja nakon njihove smrti čine njihovi prijatelji. Znaj i da kao što su grijesi mnogoliki i raznoliki, tako su i muke mnogostruke i različite. Kao što se dakle gladan raduje hrani koja mu dolazi u usta, žedan piću, žalostan radosti, gol odjeći, bolestan kad ga se dovede u krevet, tako se duše raduju i sudjeluju u dobru koje se za njih čini na svijetu.“ Anđeo je k tome još dodao: „Blažen onaj koji u svijetu dušama pomaže molitvama, dobrim djelima i fizičkim radom jer ne može lagati Božja pravednost koja kaže da duše nakon smrti moraju bilo očišćene kaznom čistilišta ili oslobođene brže dobrim djelima prijatelja.“ Potom su se čule mnoge duše iz čistilišta koje su govorile: „O, Gospodine Isuse Kriste, pravedni suče, pošalji svoju ljubav onima koji imaju duhovnu vlast u svijetu, onda ćemo bolje nego sad sudjelovati u njihovim čitanjima, pjevanju, žrtvama.“ Iznad prostora iz kojeg su se čuli ovi pozivi pokazala se kuća u kojoj su se dali čuti mnogi glasi koji su govorili: „Neka Bog nagradi one koji nam šalju pomoć u našim nemoćima.“ U toj je kući kako se činilo izlazila zora, pod zorom se pojavio oblak koji nije imao ništa od svjetlosti zore; iz njega je izlazio jak glas koji je reče: „O, Gospodine Bože, svojom nepojmljivom moći stostruko nagradi sve one u svijetu koji nas dobrim djelima podižu u svjetlo Tvoga božanstva i gledanje Tvoga lica.“ Osmo poglavlje Anđelove riječi zaručnici o velikoj muci jedne duše. Anđeo je dalje govorio i reče: „Ona duša čije stanje si vidjela i čula sud je u velikoj muci vatre zbog svoje nesigurnosti hoće li nakon čišćenja doći u mir ili biti prokleta. I to je Božja pravednost jer je ova imala znanje i veliku moć razlučivanja, ali ih je koristila za svjetovni dobitak i korist tijela, a ne na duhovan način za dušu budući da je veoma zaboravila i zanemarivala Boga dok je živjela. Zato sad ova duša trpi vrućinu vatre i drhti od hladnoće. Slijepa je od tame i bojažljiva prema pogledima zlih duhova, gluha od đavolove vike, iznutra gladuje i žeđa, a izvana je pokrivena sramotom; no Bog joj je ipak dao milost nakon smrti da ne podnosi mučenje đavola jer je samo radi Božje časti oprostila svojim neprijateljima njihove teške uvrede i sa svojim najgorim neprijateljima je sklopila prijateljstvo. Znaj i da sve dobro što je učinila i što je obećala i dala od valjano stečenog bogatstva, a osobito molitve Božjih prijatelja smanjuju i olakšavaju njezinu muku kao što je i određeno u Božjoj pravednosti. Druga dobra koja su stečena manje valjano i koja je darovala koriste na duhovan ili tjelesan način onima koji su ih prije s pravom posjedovali ako su ih prema Božjoj odluci vrijedni.“ Deveto poglavlje Anđelove riječi zaručnici o sudu Božje pravednosti protiv gore spomenute duše i o zadovoljštini koju se u ovom životu treba učiniti dok je ona u čistilištu. Anđeo reče dalje: „Čula si prije kako je onaj čovjek zbog molitava Božjih prijatelja kratko prije svoje smrti postigao kajanje iz ljubavi prema Bogu za svoje grijehe i kako ga je to kajanje odvojilo od pakla. Zato je nakon smrti Božja pravednost dosudila da u čistilištu mora gorjeti kroz šest životnih dobi koje je imao od časa kad je prvi put svjesno počinio smrtni grijeh sve do onda kad iz ljubavi prema Bogu na plodan način nije izvršio pokoru ukoliko ranije ne primi pomoć od svijeta i Božjih prijatelja. Prva dob je bila što Boga nije volio zbog smrti njegova plemenita tijela i zbog višestrukih odvratnosti koje Krist sam nije izdržao ni zbog kojeg drugog razloga doli zbog spasa duša. Druga je dob bila što nije volio svoju vlastitu dušu kao što bi kršćanin trebao činiti, niti je Bogu zahvalio na svojem krštenju, niti na tome što nije Židov ili poganin. Treća dob je bila što je dobro znao što je Bog zapovjedio da se čini, a imao je malo volje da to ostvari. Četvrta dob je bila što je znao što je Bog zabranio onima koji žele ići u nebo, ali je drsko postupao protiv toga tako što nije slijedio grižnju savjesti, već svoje tjelesne sklonosti i želje svoga tijela. Peta dob je bila što nikad nije koristio milost i ispovijed kao što mu je priličilo budući da je imao tako mnogo vremena za to. Šesta dob je bila što je malo mario za tijelo Kristovo budući da ga nije htio primati često jer se nije htio suzdržati grijeha, niti je imao ljubavi primiti tijelo Kristovo prije kraja svoga života.“ Nakon toga se pojavio čovjek vrlo skromne pojave čija je haljina bila bijela i sjajna kao alba svećenika; bio je opasan lanenim pojasom i imao je crvenu štolom oko vrata i pod rukama i počeo je govoriti: „Ti, koja ovo vidiš, pazi, motri i povjeri u svojem pamćenju što vidiš i što ti se kaže. Vi zaista koji živite u svijetu ne možete razumjeti Božju moć kao mi koji smo uz njega jer što se kod Boga dogodi u trenutku, to se kod vas može shvatiti samo riječima i kroz usporedbe na svjetovan način. Ja sam jedan od onih koje je ovaj na čistilište osuđeni čovjek za vrijeme svoga života častio poklonima. Zato mi je Bog iz svoje milosti objavio da kad bi netko učinio prema mojim riječima, duša ovog čovjeka bi mogla biti prenesena na više mjesto gdje bi primila svoj pravi oblik i ne bi osjećala nikakvu drugu muku doli one koju bi trpio onaj koji leži nakon preboljene teške bolesti bez boli i bez snage, ali se raduje budući da sigurno zna da će dospjeti životu. Zato kao što si čula da je njegova duša pet puta vikala jao, kazujem ti pet tješenja. Prvi jao je bio da je Gospodina malo volio. Da bi ga se oslobodio, za njegovu dušu se mora prinijeti trideset kaleža u kojima se žrtvuje Božja krv i Bog sam treba biti više čašćen. Drugi jao je bio da se Boga nije bojao; zato da bi ga se toga oslobodilo, treba se odabrati trideset prema sudu ljudi pobožnih svećenika od kojih svaki treba čitati trideset misa kad može, devet za mučenike, devet za ispovjednike i devet za sve svete, dvadeset i osmu za anđele, dvadeset i devetu za svetu Mariju i tridesetu za Sveto Trojstvo. I svi trebaju pobožno moliti za njegovu dušu da bi se njegov gnjev ublažio i njegova pravednost izmijenila na milosrđe. Treći jao je bio za njegovu oholost i pohlepu. Da bi se to uklonilo, treba uzeti trideset siromaha, njihove noge ponizno oprati, pružiti im hranu, novac i odjeću tako da se utješe. Svaki od njih koji pere i koji je pran treba ponizno moliti Boga da radi svog poniženja i svoje gorke muke oprosti grijehe njezine pohlepe i oholosti. Četvrti jao je bio za bludnost njegova tijela. Ako dakle netko da jednu djevicu i jednu udovicu u samostan, a jednu djevojku u istinski brak i da im toliko od svojih dobara da od toga imaju hrane i odjeće, Bog će oprostiti tjelesne grijehe ove duše jer to su tri stanja koja je Bog odabrao i zapovjedio da budu zadržana na svijetu. Peti jao je vrijedio za mnoge grijehe koje je počinio drugima na štetu; svim je snagama radio na tome da osigura brak ono dvoje spomenutih ranije koji su bili blisko krvno vezani kao da su iz iste obitelji. Tu je vezu tjerao više radi samoga sebe nego kraljevstva, bez traženja papine dozvole i protiv hvalevrijedna naloga svete Crkve. Mnogi su postali mučenici tako što nisu podnosili da se tako nešto počini protiv Boga i svete Crkve i kršćanskih običaja. Ako netko želi ispraviti takve grijehe, neka ide papi i kaže: 'Netko', bez da imenuje osobu, 'je počinio takav grijeh, ali se na kraju pokajao i primio odrješenje bez da je popravio grijeh. Odredite mi zato pokoru koju želite i koju mogu izdržati; jer spreman sam za njega popraviti ovaj grijeh.' Zaista, ako mu se ne odredi veća pokora od jednog jedinog očenaša, služilo bi smanjenju muke ove duše u čistilištu. Deseto poglavlje Kristove žalbe zaručnici na Rimljane i o okrutnoj presudi koju će im Krist dosuditi ako umru u svojim grijesima. Sin Božji je govorio slijedeće riječi i reče: „O, Rime, vraćaš mi zlom za moja mnoga dobra djela. Ja sam Bog koji je sve stvorio i objavio svoju veliku ljubav vrlo bolnom smrću svoga tijela koju sam vlastitom voljom pretrpio za spasenje duša. Tri su puta kojima sam htio doći do tebe, ali ti si me na zaista na svima htio zatajiti. Na prvom si nad mojom glavom objesio veliki kamen koji me trebao zatući; na drugom si stavio oštro koplje koji me trebalo spriječiti da dođem k tebi; na trećem putu si mi iskopao jamu da bih se nakon što neočekivano padnem ugušio. Ovo što sad kažem ne smije se shvatiti na tjelesan, već na duhovan način i to što kažem se tiče onih stanovnika grada Rima koji tako čine, ali ne mojih prijatelja koji ne slijede njihova djela. Prvi put kojim sam navikao dolaziti k ljudskim srcima je istinski strah Božji nad koji čovjek stavlja veliki kamen da visi, to jest veliku drskost tvrdog srca; ne boji se suca kojem se nitko ne može oduprijeti, već ovako govori u svojem srcu: 'Dođe li k meni strah Božji, drskost moga srca će ga zdrobiti.' Drugi put kojim dolazim je ulijevanje Božjeg savjeta koje također vrlo često dolazi u propovijedima i učenjima. Na tom putu čovjek stavlja koplje protiv mene kad radosno griješi protiv mojih zapovijedi i namjerava čvrsto ustrajati u svojem zlu sve dok ga više ne može činiti. To je zaista ono koplje koje ne dopušta da mu dođe Božja milost. Treći put je prosvjetljenje Duha Svetoga u srcu svakog čovjeka pomoću kojeg čovjek može prepoznati i rasuđivati što i kako veliko sam za njega učinio i kako sam veoma patio. Na tom mi putu kopa duboku jamu tako što u svojem srcu govori: 'Sve što mi se sviđa mi je draže od njegove ljubavi; jer imam već dosta ako mislim na ono što me u ovom životu raduje.' I tako on u dubokoj jami guši Božju ljubav zajedno s mojim djelima. Zaista, stanovnici grada Rima mi čine sve to i pokazuju mi to riječima i djelima. Ni za što se ne obaziru na moje riječi i djela i proklinju mene, moju majku i moje svete kako zaozbiljno tako i u šali, kako u radosti tako i u gnjevu i daju porugu umjesto zahvala. Ne žive prema kršćanskim običajima kao što sveta Crkva propisuje jer prema meni nemaju veću ljubav od đavola koji radije cijelu vječnost nose svoju bijedu i zadržavaju njezinu zlobu nego da me gledaju i budu sa mnom u vječnoj slavi. Oni su zaista ti koji ne žele primiti moje tijelo koje je na oltaru posvećeno iz kruha kao što sam odredio i čije primanje najviše pomaže protiv đavolskih kušnji. O, kako bijedni su oni koji dok su zdravi takvu pomoć ispljuvavaju i gnušaju je se jer se ne žele suzdržati od svojih grijeha. Zato ću im u moći svoga božanstva doći drugim, njima nepoznatim putem i izvršiti osvetu na prezirateljima moga čovještva. I kao što su mi na putovima pripremili tri prepreke da im ne bih mogao pristupiti, tako ću i ja njima pripremiti tri druge čiju će gorčinu osjetiti i kušati živi i mrtvi. Moj kamen je iznenadna i neočekivana smrt koja će ih zdrobiti tako da sve što imaju za svoje radosti ostane ovdje, a njihove duše će biti prisiljene doći pred moj sud. Moje koplje je moja pravednost koja će ih udaljiti od mene tako da nikad neće kušati moju dobrotu, iako sam ih otkupio i nikad neće vidjeti moju ljepotu, iako sam ih stvorio. Moja jama je mračna tmina pakla u koju će upasti da bi tu živjeli u vječnoj bijedi. Svi moji anđeli u nebu i svi moji sveti će ih osuditi, a zli duhovi i sve duše u paklu će ih proklinjati. Mislim na one i govorim o onima koji imaju gore spomenuta svojstva bilo da su svećenici, sekularni kler, laici ili žene ili njihovi sinovi i kćeri koji su dospjeli do starosti kad prepoznaju kako Bog zabranjuje sve grijehe, ali se ipak upuštaju u grijehe, dobrovoljno se isključuju iz Božje ljubavi i malo cijene njegov strah. Ipak, još uvijek imam istu volju koju sam imao kad sam visio na križu jer sam isti koji sam bio onda kad sam razbojniku koji je molio za milosrđe oprostio sve grijehe i otvorio vrata neba. Drugom razbojniku koji me prezreo otvorio sam zasune pakla u kojem će za svoje grijehe vječno biti mučen.“ Jedanaesto poglavlje Riječi svete Agneze slavnoj djevici koje je hvale i blagoslivljaju i kako djevicu moli za kćer. O slatkom i vrlo utješnom odgovoru Gospodina i djevice zaručnici i kako je ovaj svijet predstavljen loncem. Agneza reče: „O, Marijo, majko i djevice svih djevica, ti s pravom možeš biti nazvana zorom koju je Krist, pravo sunce, osvijetlio. Nazivam li te zorom zbog tvoga kraljevskog podrijetla ili zbog tvoga bogatstva ili tvoje časti? Nikako, već si zorom nazvana s pravom zbog svoje poniznosti, svjetla tvoje vjere i posebnog zavjeta čistoće. Ti si navijestila i donijela istinsko sunce, ti si radost pravednih, trepet đavola, utjeha grešnika. Zato te molim poradi vjenčanja koje je Bog u ono vrijeme održao s tobom da tvoja kćer može ustrajati u čašćenju i ljubavi tvoga Sina.“ Majka odgovori: „Kako shvaćaš to vjenčanje? Reci radi one koja ovdje sluša.“ Agneza odgovori: „Ti si zaista oboje, majka i djevica. Najljepše vjenčanje je izvršeno onog časa kad se Bog bez mješavine i smanjenja svoga božanstva sjedinio s čovjekom. Djevičanstvo i majčinstvo su u tebi povezani bez oštećenja djevičanskog stida i istovremeno si postala majka i kćer svoga stvoritelja jer si danas u vremenu rodila onoga koji je vječno rođen od Oca sve stvari učinio s Ocem. Duh Sveti je bio u tebi i izvan tebe i oko tebe i s tobom i oplodio te kad si Božjem glasniku dala pristanak. I sam je Sin Božji, kojeg si danas rodila, bio u tebi prije nego što je navjestitelj došao k tebi; zato imaj milosti na svojoj kćeri. Jer jednaka je onoj siromašnoj ženi koja živeći u dolini nije imala ništa osim malo živinčadi, naime jednu kokoš ili gusku, ali je gospodaru koji je živio na brijegu doline bila tako veoma predana da je sve što je imala od živinčadi iz ljubavi dala gospodaru na brijegu. Gospodar odgovori toj ženi: 'Imam obilje svih stvari i ne trebam tvoje; ali možda daješ malo da bi primila veće.' Na to će žena: 'Ne dajem ti to zato što ti je potrebno, već zato što si meni tako maloj ženi dopustio da stanujem na tvom brijegu i što me tvoje sluge poštuju. Zato ti nudim ovo malo da bi se uvjerio da bih ti donijela veće kad bih mogla i da se ne bih činila nezahvalnom prema tvojoj milosti.' Gospodar odgovori: 'Budući da me voliš takvom ljubavlju, podignut ću te na svoj brijeg i dati godišnje tebi i tvojima odjeću i hranu.' Jednako je i s tvojom kćeri; sve što je imala od živinčadi, to jest ljubav prema svijetu i svojoj djeci je napustila za tebe; zato tvojoj ljubavi pripada da se brine za nju.“ Majka odgovori Sinovoj zaručnici i reče: „Kćeri, budi čvrsta. Molit ću svog Sina koji će ti dati godišnju hranu i dati ti mjesto na brijegu gdje ga poslužuju tisuće tisuća anđela; jer kad bi se izbrojalo sve ljude koji su rođeni od Adama pa sve do zadnjega koji će biti rođen na zemlji, došlo bi više od deset anđela na jednoga. Svijet nije ništa drugo doli lonac. Vatra ispod lonca i pepeo su prijatelji svijeta; no Božji prijatelji su jednaki najboljem jelu u loncu. Kad stol bude spreman, gospodaru će se poslužiti ukusno jelo i ono će ga obradovati, a lonac će se razbiti, ali se vatra neće ugasiti.“ Dvanaesto poglavlje Riječi djevičanske majke kćeri o preokretima Božjih prijatelja u svijetu čas po duhovnim nevoljama, čas po utjehama. Što je duhovna nevolja i kako se Božji prijatelji trebaju vremenito radovati i tješiti. Majka reče: „U ovom svijetu Božji prijatelji se ponekad moraju naći u duhovnoj nevolji, a drugi put u duhovnoj utjesi. Duhovna utjeha dolazi od ulijevanja Duha Svetoga, razmatranja velikih Božjih djela, divljenja njegovoj strpljivosti i iz radosnog ispunjenja Božje volje. Duhovna nevolja se događa kad dušu protiv volje uznemiruju nečiste i mrske misli, kad osjeća strah kod obeščašćivanja Boga i kod propasti duša, kad je duh s razumnim razlogom prisiljen uplesti se u vremenite brige. Tako i Božji prijatelji ponekad mogu vremenitom utjehom primiti tješenje, primjerice okrjepljujućim riječima, pristojnom igrom i drugim djelima u kojima nema ničeg vrijednog prijekora i nečasnog kao što ćeš moći prepoznati u jednom primjeru. Ako se naime šaka pesnica uvijek drži zatvorenom, ili će se živci stegnuti, ili će ruka oslabiti. Tako je i u duhovnom. Kad bi duh stalno bio zahvaćen zanosom, zaboravio bi sam sebe i potonuo u oholosti tako da bi kruna njegove slave morala biti smanjena. Zato su ponekad Božji prijatelji tješeni ulijevanjem Duha Svetoga, ponekad pak uz Božje dopuštenje kušani nevoljama jer se nevoljama uništavaju korijeni grijeha, a plodovi pravednosti tjeraju korijenje. Ali Bog koji vidi srca i razumije sve stvari ograničava kušnje svojih prijatelja tako da im koriste jer sve čini i dopušta u pravednoj mjeri i težini. Budući da si odabrana da imaš duh Božji, ne uznemiruj se zbog Božje strpljivosti; jer pisano je da Bogu ne dolazi nitko koga Otac nije privukao. Ako pastir kitom cvijeća privlači i mami ovce u kuću i nakon toga kuću brižno zatvara, ovce, iako u njezinim prostorima mogu trčati ovamo i onamo, nemaju izlaz jer kuću čuvaju zidovi, a krov je visok i vrata zatvorena. Zato se ovce navikavaju jesti sijeno sve dok ne postanu pitome i jedu sijeno iz ruke pastira. Tako se dogodilo i s tobom; jer što ti se prije činilo teškim i nepodnošljivim, sad ti je postalo toliko lako da te ništa ne razveseljava kao Bog.“ Trinaesto poglavlje Kristove riječi zaručnici o tome koje su suze Bogu prihvatljive, a koje nisu i od čega treba dati milostinju za duše preminulih i o Kristovom savjetu i uvjeravanju zaručnice. Sin reče: „Čudiš se zašto ne čujem one koje vidiš da prolijevaju mnoge suze i siromasima daju mnogo na moju čast. Odgovaram ti na prvo: ako se spajaju dva izvora od kojih je jedan čist, a drugi mutan i prljav, mutni izvor će zaprljati vodu čistog i tko će moći piti tu vodu? Tako je i sa suzama mnogih ljudi; kod jednih dolaze ponekad iz poniženja prirodnih sklonosti, ponekad od nevolja svijeta i iz straha od pakla; takve suze su prljave i smrdljive jer ne proizlaze iz Božje ljubavi. Za mene su slatke suze koje proizlaze iz razmatranja Božjih dobročinstava, iz razmatranja vlastitih grijeha i iz ljubavi prema Bogu. Takve suze uzdižu dušu od zemaljskog do neba i daju ljudima da se opet rode vječnom životu. Postoji dvostruko rađanje, tjelesno i duhovno. Tjelesno rađa čovjeka iz nečistoće u nečistoću, oplakuje tjelesnu štetu i radosno nosi napor svijeta. Sin takva rođenja nije sin suza jer se takvim suzama ne zaslužuje vječni život, duhovno rođenje stvara sina suza jer oplakuje kvarenje duše i brine se da sin ne vrijeđa Boga. Takva jedna majka je bliže sinu od one koja rađa tjelesno jer se takvim rađanjem duši stječe blaženi život. Što se tiče drugoga da daje siromasima milostinju odgovaram ti: Ako svojem sinu kupiš plašt od novca tvoga sluge, ne pripada li s pravom plašt onome koji posjeduje novac? Naravno da mu pripada! Tako je i na duhovan način; jer tko opterećuje svoje podčinjene ili bližnje da bi pomoću njihova novca pomogao dušama svojim dragih, više me tjera na gnjev nego što me ublažava i što je nepravedno oduzeto će pomoći onima koji to prethodno pravedno posjedovali, a ne onima za koje je dano. Ipak, onome koji ti je učinio dobro moraš opet učiniti dobro, kako na duhovan, tako i na tjelesan način; na duhovan način tako da Bogu upraviš molitve za njega jer nitko ne može vjerovati kako se Bogu veoma sviđaju molitve poniznih kao što ću ti pokazati na primjeru. Kad je netko jednom kralju htio ponuditi mnogo srebra, prisutni bi rekli: to je velik poklon. No kad bi za kralja izmolio jedan očenaš, bio bi ismijan. Kod Boga je upravo suprotno. Jer kad netko za dušu drugoga da jedan očenaš, to je Bogu draže od mnogo zlata. To se moglo vidjeti kod onog dobrog Grgura koji je svojom molitvom sam podigao poganskog cara na višu razinu. Drugo, reci mu slijedeće riječi: 'Budući da si mi iskazao dobro, molim Boga, nagraditelja svih, da Ti naplati po svojoj milosti.' Dalje mu reci ovako: 'Moj dragi, jedno ti savjetujem, za jedno te molim. Savjetujem ti da otvoriš oči svoga srca tako da razmatraš nepostojanost i taštinu svijeta, razmišljaj iznova kako se Božja ljubav veoma ohladila u tvome srcu i kako će teška biti kazna i strašan budući sud; zato probudi Božju ljubav u svome srcu tako da sve svoje vrijeme, djela, sklonosti i misli urediš na Božju čast. Također predaj svoju djecu Božjem udesu i određenju bez da zbog njih smanjiš Božju ljubav. Drugo, molim te da svojim molitvama nastojiš postići da ti Bog, koji može sve, daruje strpljivost i ispuni tvoje srce svojom blaženom ljubavlju.'“ Četrnaesto poglavlje Tješeće Kristove riječi zaručnici dok je bila u strahu da se ne boji onoga što je vidjela i čula jer je od Duha Svetoga. I kako je đavao simboliziran zmijom i lavom, utjeha Duha Svetoga jezikom i kako se treba oduprijeti đavlu. Sin reče: „Zašto se bojiš i brineš o tome da đavao miješa nešto u riječi Duha Svetoga? Je si li čula da je netko sačuvao jezik ako ga je stavio između zubi razjarenog lava? Ili je li netko sisao slatki med iz zmijina repa? Nikako! Tko je drugi lav, tko zmija doli đavao? Lav zbog pakosti, zmija zbog svoje lukavštine. A tko je drugi jezik doli utjeha Duha Svetoga? Što drugo predstavlja staviti jezik između lavljih zubi doli radi ljudske naklonosti i hvale zloporabiti riječi Duha Svetoga koji se pojavio u obliku jezika. Tko govori Božju hvalu radi dopadanja ljudima, zaista je prevaren od đavla jer one riječi, iako su Božje, nisu proizašle iz usta Božje ljubavi, a jezik, to jest utjeha Duha Svetoga će mu se oduzeti. Tko ne želi ništa osim Boga i kojemu je sve svjetovno mučno, čije tijelo ne traži vidjeti niti čuti ništa osim onoga što je Božje i čija duša se raduje u ulijevanju Duha Svetoga, taj ne može biti prevaren jer zao duh uzmiče pred dobrim duhom i ne usuđuje mu se približiti. Što drugo znači sisati med iz zmijina repa doli nadati se utjesi Duha Svetoga iz đavlovih nadahnuća što se ne može dogoditi jer bi se đavao prije dao ubiti tisuću puta nego da duši da riječ utjehe kad joj se život naginje kraju? Zato ne boj se! Jer Bog koji je započeo dobro u tebi će ga dovršiti s dobrim ciljem. Ali znaj da je đavao kao pas pušten s uzice koji kad vidi da ti Duh Sveti nije uliven, trči za tobom svojim kušnjama i savjetima. No staviš li protiv njega nešto čvrsto tako da ga zubi bole ili postanu tupi, brzo će uzmaknuti od tebe i neće ti naštetiti. Što je drugo to čvrsto što treba staviti protiv đavla doli božanska ljubav i poslušnost prema Božjim zapovijedima? Ugleda li ih đavao na tebi savršenima, njegovi zubi, to jest njegovi pothvati i njegova volja postaju neučinkoviti jer uzima u obzir da si radije sklon podnijeti sve neugodnosti nego djelovati protiv Božjih zapovijedi.“ Petnaesto poglavlje Kristove riječi zaručnici o tome zašto dobri na ovom svijetu podnose muke, a zli imaju sreće i kako Bog kroz primjer tumači kako ponekad obećava vremenito, a misli se na duhovno i zašto Bog nije pretkazao svaki događaj sve do određenog sata, iako su mu poznati svi sati i trenuci. Sin Božji reče: „Čudiš se dok čuješ da Božji prijatelj koji treba biti čašćen podnosi muke, a Božji neprijatelj za kojeg vjeruješ da treba biti bičevan je čašćen. Odgovaram ti: moje se riječi moraju razumjeti na duhovan i tjelesni način. Jer što je drugo muka svijeta doli priprema i podizanje na krunu? A što je drugo sreća svijeta za čovjeka koji zloporabi milosti doli spuštanje u propast? Imati dakle muke u svijetu je istinsko uzdizanje na život; imati sreću u svijetu je za nepravedna čovjeka istinsko spuštanje u pakao. Da bi se tvoju strpljivost podučilo u Božjim riječima, kazat ću ti primjer. Bila jedna majka koja je imala dva sina; jedan je bio rođen u mračnoj tamnici i nije znao o ničemu drugome doli o tami i mlijeku svoje majke; drugi pak je rođen u maloj kućici i ima ljudsku hranu, mir u krevetu i služi mu sluškinja. Onome koji je rođen u tamnici majka reče: 'O, sine moj, kad bi htio izići iz tmine, imao bi ukusniju hranu, ljudsku hranu, mekše prebivalište i sigurno mjesto.' Kad je sin to čuo, izišao je. Da je majka obećava više, na primjer trkaće konje, kuće od bjelokosti ili brojnu poslugu, ne bi to vjerovao jer nije poznavao ništa osim tame i majčina mlijeka. Zato povremeno i Bog obećava neznatno da bi se pod tim razumjelo više da bi čovjek mogao naučiti si pod vremenitim predstaviti nebesko. Drugom pak sinu majka reče: 'O, sine moj, što ti koristi živjeti u ovoj lošoj kućici? Poslušaj zato moj savjet koji će ti biti od koristi. Znam dva grada. Stanovnici jednoga žive u beskrajnoj, neizrecivoj radosti i u častima bez kraja. U drugom se održavaju vježbe ratnika i svi koji se bore, postaju kraljevi, a svi koji su poraženi, pobjeđuju.' Kad je sin to čuo, izišao je na mjesto borbe, vratio se natrag i rekao majci: 'Na borilištu sam vidio čudesnu igru. Neki su bili oboreni i gaženi nogama, drugi su bili razodjeveni i ubijeni, ali svi su šutjeli, svi su se borili i nitko nije dizao glavu ili ruku protiv onih koji su ga obarali.' Majka mu odvrati: 'Grad koji si vidio nije ništa drugo doli predgrađe grada slave. U tom predgrađu Gospodin želi kušati one koji bi mogli ući u grad slave. One koji su se u borbi posebno istakli, u slavi će okruniti više. Kad si vidio da su oboreni bili razodjeveni, bičevani i da su šutjeli, to je bilo zato jer je naša odjeća bila zaprljana tamom naše kućice i jer je potrebna velika borba i rad da bi postala čista.' Sin odgovori: 'Ali teško je dati se gaziti nogama i šutjeti i smatram boljim vratiti se u kućicu.' Majka mu odgovori i reče: 'Ako ostaneš u ovoj kućici, iz naše će tame i našeg smrada nastati crvi i zmije od čijeg slušanja će se tvoje uši zgroziti, čiji ugriz će smrznuti svu tvoju snagu tako da ćeš radije htjeti da se nisi rodio nego da si u društvu s njima.' Prema ovome što je čuo od svoje majke koja je pod tjelesnim dobrom smatrala duhovno, mladić je postao odvažniji i revnije je težio ka kruni. Tako čini i Bog. Jer ponekad obećava i daje vremenito, ponekad obećava tjelesno pri čemu misli na duhovno da bi duh po primljenim milostima bio potaknut na revnost i po duhovnom razumu bio ponižen da ne bi bio ponosan sam na sebe kao što je Bog učinio s Izraelom. Jer prvo im je obećao i dao vremenito i izveo je nad njima čuda da bi po njima mogli biti odgojeni za nevidljivo i duhovno. Kad je potom u njihovu razumu spoznaja Boga postala veća, Bog je s prorocima razgovarao mračnim i teško razumljivim riječima pri čemu je umiješao nešto utješnog i radosnog, naime kad je narodu obećao povratak u svoju domovinu, stalni mir i obnovu svega čemu je prijetilo rušenje. Iako je tjelesni narod sva ta obećanja shvaćao i htio da se ispune tjelesno, Bog je prije znao i uredio da se nešto ispuni na tjelesni, drugo na duhovan način. Sad bi mogla pitati: zašto je Bog kojem su poznati svi sati i trenuci nije sve pojedino prorekao jasno i na pojedine sate ili zašto je rekao jedno, a mislio drugo? Odgovaram ti: Izrael je bio tjelesan i htio je samo tjelesno i nevidljivo je mogao shvatiti samo pomoću vidljivoga. Zato se svidjelo Bogu odgajati svoj narod na više načina da bi oni koji su vjerovali obećanjima zbog svoje vjere mogli biti okrunjeni više, da bi koji napreduju u dobru postali to više gorljiviji, da bi prestupnici mogli prestati griješiti bez straha, da bi oni kušani mukama to strpljivije nosili svoju patnju, da bi oni koji rade mogli radosnije ustrajati i da bi oni koji očekuju mogli pomoću mračnog obećanja biti okrunjeni to više; jer da je Bog tjelesnima obećao samo duhovno, svi bi bili mlačni u ljubavi nebeskih stvari. Da je pak obećao samo tjelesno, koja bi se razlika onda našla između ljudi i stoke? No da bi čovjek kao jedan od onih koji treba umrijeti gospodario svojim tijelom u pravednosti, ljubazni i mudri Bog mu je dao tjelesno; da bi pak želio nebesko, pokazao mu je nebeska dobročinstva i čuda; da bi se bojao griješiti, pokazao mu je strašne sudove, također i napade koje uzrokuju zli anđeli i da bi on, koji rasvjetljuje tamu obećanja i dodjeljuje mudrost, mogao biti očekivan i željen, pomiješalo se mračno i dvojbeno s utješnim. Zato i danas Bog tjelesnim usporedbama pokazuje duhovna značenja i kad govori o tjelesnoj časti, misli na duhovnu tako da bi se samo Bogu pripisalo sve prvenstvo podučavanja; jer što je drugo čast svijeta doli vjetar i teret i smanjenje Božje utjehe? Što je pak drugo nevolja doli priprema vrlina? Nije li dakle ako se pravedniku obeća čast svijeta to pljačka duhovnog dobitka? A što je drugo obećati nevolje svijeta doli lijek i protuotrov protiv velike slabosti? Zato se, kćeri moja, Božje riječi mogu višestruko razumjeti bez da se pritom misli na bilo kakvu promjenjivost u Bogu, već da se divi i boji njegove mudrosti. Jer kao što sam prorocima mnoge stvari rekao na tjelesan način koje su se i ostvarile na tjelesan način, tako sam rekao i mnogo toga na tjelesan način što se ispunilo ili razumjelo na duhovan način. Tako činim i sada i kad se to dogodi, reći ću ti razlog.“ Šesnaesto poglavlje Djevičine riječi kćeri kako đavao često lukavo pod odorom pobožnosti vodi i neke od Božjih slugu da bi ih uznemiravao. Kojima se daju oprosti i kako i kako je uređenje Crkve prikazano guskom, a Bog kokoši. Tko je dostojan biti nazvan Božjim pilićem. Majka je razgovarala s Kristovom zaručnicom: „Zašto ste primili ovog čovjeka čiji jezik govori velike riječi, ali čiji je život nepoznat, čiji su običaji svjetovni?“ Ona odgovori i reče: „Jer ga se smatralo pobožnim i nisam htjela upasti u nevolje što sam prezrela čovjeka poznata po govoru. No da sam prije znala da se ne sviđa Bogu, ne bih ga primila kao ni zmiju.“ Na to će joj Majka: „Ta tvoja dobra volja je čuvala njegov jezik i njegovo srce i držala u ogradi da vas ne bi uznemiravao i stvarao vam brige, ali lukavi đavao vam je doveo vuka u janjećoj koži kako bi našao prigodu da vam priredi nevolju i navede vas na brbljanje.“ Ona odgovori: „Nama se čini kao da je pobožan i pokajnički i kao da posjećuje svete i rekao je da se želi suzdržati od grijeha.“ Majka odgovori: „Tamo gdje je guska s perjem, reci mi jede li se meso ili se jede perje? Nije li perje ogavno želucu dok meso hrani i jača? Tako je na duhovan način uređenje i pravilo svete Crkve. Ona je kao guska gdje je tijelo Kristovo predstavlja svježe meso, sakramenti unutarnje dijelove guske, a krila vrline i djela mučenika i ispovjednika. Paperje predstavlja ljubav i strpljivost svetih, a krilna perja oprost koji su sveti muževi dopustili i zaslužili. Svatko dakle tko dođe k oprostu s namjerom da se oslobodi krivnje za svoje ranije grijehe, ali pritom želi ustrajati u ranijim poročnim navikama, on doduše ima krilno perje guske, ali duša se njima niti ne hrani, niti jača, već dok se oduzmu, služe za odbaciti. Tko pak u stavu prema oprostu odbacuje grijeh, vraća nepravedno stečeno, nepravedno ozlijeđenom daje zadovoljštinu, ne stiče nijedan jedini novčić sa sramotnom dobiti, niti jedan dan ne želi živjeti prema drugome nego Božjoj volji, podvrgava se njegovoj volji u nesreći i sreći, bježi od sreće svijeta i njegova prijateljstva, takav će postići oproštenje grijeha i pred licem Božjim biti sličan Božjem anđelu.“ Ona odgovori: „O, Majko Milosrđa, moli za onoga da može naći milost pred očima tvoga Sina.“ Majka odgovori: „Duh Sveti ga posjećuje, ali nešto kao kamen leži pred njegovim srcem i sprječava ulazak Božje milosti. Jer Bog je kao kokoš koja toplo drži svoja jaja iz kojih trebaju postati živi mladi. Sva jaja koja leže pod kokoši primaju njezinu toplinu, dok drugo što se nalazi u blizini ne. Majka također ni ne razbija ljusku jajeta u kojem je mlado, već se mlado samo trudi probiti je kljunom. Kad majka to vidi, pripremi piliću toplo mjesto gdje može opstati. Tako Bog sve posjećuje svojom milošću. Oni koji misle i govore: 'Želimo se suzdržati od grijeha koliko god možemo, stremiti prema savršenstvu.', Duh Sveti posjećuje češće da bi to mogli savršenije; oni pak koji svu svoju volju podlože Bogu i ne žele učiniti niti najmanje protiv Božje ljubavi, već slijede one koje vide da teže prema savršenijem i pokoravaju se savjetu poniznih ljudi i mudro se odupiru pokretima svoga tijela, njih Bog kao kokoš prima pod sebe tako što im svaki jaram čini lakim i tješi ih u njihovim teškim situacijama. Oni naprotiv koji slijede svoju vlastitu volju i misle da je ono malo dobra što čine vrijedno plaće pred Bogom i koji ne streme za većim savršenstvom, već ustraju na onome što obraduje srce i svoju slabost opravdavaju primjerom drugih i svoju krivnju pokvarenošću drugih pokušavaju učiniti lakšom, takvi neće postati Božji pilići jer nemaju volju razbiti tvrdoću i taštinu svoga srca, već bi, kad bi mogli, radije željeli živjeti dulje kako bi mogli dugo ustrajati u grijehu. Tako nisu činili dobri Zakej niti Magdalena, već su Bogu, jer su ga vrijeđali u svi svojim udovima, dali sve svoje udove da bi zadovoljili uvredu. I budući da su se bili popeli na svjetovnu čast koja im je služila na smrt, u poniznosti su sišli na svoj prezir jer je teško istovremeno voljeti Boga i svijet ako nisi kao ona životinja koja je imala oči sprijeda i straga; ipak će jedan takav koliko god pažljiv bio trpjeti nevolje. Oni pak koji su kao ovaj Zakej i Magdalena su izabrali siguran dio.“ Objašnjenje Ovaj je bio nadstojnik is Östergotlanda i došao je više iz straha nego iz ljubavi na godinu jubileja o kojoj Krist govori u Rimu: „Svatko tko je izbjegao neku opasnost treba paziti da opet ne upadne u nju; jer i pomorac u luci koji ima preveliko pouzdanje dolazi u opasnost. Zato se ovaj treba čuvati da ne stupi u prijašnje stanje svoje službe. Inače, ne bude li se čuvao, izgubit će ono što je ugodno. Skupljeno će završiti kod stranaca. Djeca neće primiti nasljedstvo i on sam neće bez boli umrijeti među strancima.“ Kad se vratio kući, opet je postao ubirač poreza i sve se dogodilo ovako. Sedamnaesto poglavlje Vrlo dobra poduka svete Agneze za kćer da živi dobro i hvalevrijedno i da se čuva zlog i protiv Boga nezahvalnog života. Ovdje su snaga i strpljivost predstavljeni jednim kolima, a četirima kotačima četiri vrline: sve radi Boga savršeno napustiti, poniznost, Boga mudro voljeti i tijelo pametno držati u ogradi. Dodano je i ponešto drugog za redovnike. Agneza je razgovarala s zaručnicom i reče: „Je si li danas vidjela oholu ženu na kolima oholosti?“ Zaručnica joj odgovori: „Vidjela sam je i uznemirila se jer se ondje hvale meso i krv, prašina i prljavština, a trebali bi se s pravom poniziti. Jer što je ta raskoš doli rasipno trošenje Božjih darova, sablazan običnog puka, rastuživanje pravednih, pustošenje siromašnih, prizivanje Božjeg gnjeva, zaboravljanje samog sebe, teška presuda za budući sud i gubitak duša?“ Agneza odvrati: „Raduj se, kćeri moja, da si tako odgojena, zato ću ti opisati kola na kojima možeš sigurno odmarati. Kola na kojima trebaš sigurno sjediti je snaga i strpljivost u nevoljama. Kad čovjek počne obuzdavati tijelo i prepuštati svu svoju volju Bogu, onda se u njegovo srce rado prikrada oholost koja čovjeka izdiže iznad njega kao da je sličan Bogu ili pravednu čovjeku ili ga napada nestrpljivost ili neskromnost tako da se ili vrati natrag svojim starim navikama ili gubi na revnosti pri čemu postaje nespretan za Božji posao. Zato treba skromnu strpljivost tako da ne uzmakne nestrpljivo niti neskromno ustraje, već se ravna prema snagama i vremenima. Prvi kotač na tim kolima je savršena volja sve napustiti radi Boga i ne željeti ništa drugo doli Boga. Jer postoje mnogi koji na kraju napuste vremenito kako bi izbjegli odvratnosti, a bez da im istovremeno nedostaje nešto za korist i uživanje. Kotač tih ljudi se ne da voditi niti okretati. Ako ih opterećuje siromaštvo, žele blagostanje, pritišće li ih nesreća, zahtijevaju sreću; kuša li ih prijezir, mrmljaju o Božjoj providnosti i teže za častima. Zabrani li im se nešto što im je protivno, traže vlastitu slobodu. Zato se Bogu sviđa volja koja niti u sreći niti u nesreći ne želi imati nešto od svojeg. Drugi kotač je poniznost pomoću koje se čovjek smatra nevrijednim svega dobroga tako što svakog sata pred očima drži svoje grijehe i pred licem Božjim se smatra krivim. Treći kotač je Boga mudro voljeti. Boga istinski mudro voli onaj koji kad se ogleda mrzi svoje pogreške, koji je zabrinut radi grijeha svoga bližnjih i rođaka, raduje se nasuprot tome njihovu duhovnu napretku Bogu, koji ne želi da mu prijatelj živi samo za svoju korist i prednost, već da služi Bogu i više se boji svog napredovanja u svijetu da ne bi mogao povrijediti Boga. Takva ljubav je mudra ukoliko se mrze poroci i kad ih se ne hrani radi naklonosti i časti i kad se najviše voli one koje se u ljubavi prema Bogu vidi najrevnijima. Četvrti kotač je mudro mrtvljenje tijela. Tko je u braku i misli ovako: 'Gledaj, tijelo me mami na neuredan način; budem li živio prema tijelu, sigurno znam da ću razgnjeviti stvoritelja tijela koji može udariti i oslabiti, koji će ubiti i suditi; zato ću radi Božje ljubavi voljno svoje tijelo držati u ogradi, živjeti na način koji pripada Bogu i uređen prema njegovoj časti. ' Tko tako misli i moli Boga za pomoć, njegov kotač će Bogu biti prijatan. Ako je netko redovnik i misli ovako: 'Gledaj, moje tijelo me mami na požudu, nude se mjesto, vrijeme i sve za njegovanje radosti, no ipak uz Božju pomoć radi mojih svetih položenih zavjeta neću griješiti zbog prolaznog radovanja jer veliko je dobro to na što sam se zavjetovao Bogu; siromašan sam ušao, želim izići još siromašniji; moram položiti račun o svemu, zato ću biti suzdržljiv kako ne bih rasrdio svoga Boga, kako ne bih dao sablazan svojem bližnjem i kako ne bih sebe činio krivokletnikom.' Takva suzdržljivost je vrijedna velike plaće. Kad je netko u častima i lagodnom životu i misli ovako: 'Gledaj, imam izobilje svih stvari, a siromasima nedostaje, a ipak svi imamo jednog Boga. Što sam ja zaslužio, a što je onaj skrivio? Što je tijelo drugo doli hrana crvima? Što su drugo tolike požude doli bolesti i uzroci oslabljenja, gubitak vremena i navođenje na grijeh? Zato želim svoje tijelo držati u ogradi tako da crvi u njemu ne bi bjesnjeli, da ne bih morao podnijeti težak sud i da ne potratim beskorisno vrijeme kajanja i ukoliko se moje razmaženo meso neće moći lako pokrenuti na otvrdnuće, postupno ću mu oduzimati ponešto od previše slatkog tako da može dobro opstati i ima potrebno, ali ne izobilje.' Tko tako misli i čini što može, on se također može zvati ispovjednikom i mučenikom jer se to može nazvati jednom vrstom mučeništva kad se ima radosti i ne slijedi ih se, kad se stoji u častima, a prezire se čast, biti velik kod ljudi, a sam o sebi smatrati najmanje, takav kotač se Bogu vrlo sviđa. Gledaj, kćeri moja, nacrtala sam ti kola čiji vozač je tvoj anđeo ukoliko ne zbaciš njegovu ogradu i jaram s tvog vrata, to jest ukoliko ne izbiješ spasonosna nadahnuća i ukoliko svoje srce i osjetila ne pustiš s uzde ispraznostima i lakrdijama. Sad ću ti izložiti i ona kola na kojima je sjedila spomenuta žena. Zaista, kola su njezina nestrpljivost, naime prema Bogu, prema bližnjima i prema samoj sebi; protiv Boga tako što njegove tajne odluke podređuje svojem sudu ako joj nisu po želji; protiv bližnjega tako što mu čini zlo jer ne može postići njegova dobra; protiv sebe je puna nestrpljivosti otkriti tajne želje svoga srca. Prvi kotač tih kola je ponos jer si daje prednost pred drugima i sudi druge, prezire ponizne i bori se za časti. Drugi kotač je neposlušnost prema Božjim zapovijedima koja u njezino srce uvodi ispriku za njezinu slabost, prijezir njezine krivnje, tamu srca i obranu zlobe. Treći kotač je požuda za svjetovnim stvarima koja kod nje proizvodi rasipanje u trošenju, zanemarivanje i zaboravljanje same sebe, strah srca pred budućnosti, mlačnost u ljubavi prema Bogu. Četvrti kotač je njezino samoljublje po kojem se isključuje iz iskazivanja časti i straha prema svom Bogu i ne obazire se na svoj kraj i sud. Vozač tih kola je đavao koji je čini radosnom i odvažnom na sve što joj pošalje u srce. Dva konja koja vuku kola su nada u dugi život i volja griješiti sve do kraja. Uzda je sram od ispovijedi. Ta uzda vodi dušu kroz nadu u dugi život i volju da se ustraje u grijehu dalje s pravog puta i tako je opterećuje grijehom da ne može ustati niti po strahu, niti sramu, niti po opomeni, nego kad misli da čvrsto stoji, tone, ukoliko Božja milost ne pomogne, u dubinu.“ Dodatak Krist je dalje govorio o istoj ženi i reče: „Ona je bjelouška koja ima jezik bludnice, u srcu zmajevu žuč, a u mesu gorak otrov. Zato će njezina jaja biti otrovna. Sretni oni koji neće iskusiti njihov teret.“ Osamnaesto poglavlje Pohvalne riječi kćeri slavnoj Djevici i ljubak Djevičin odgovor kćeri u kojem Djevica uručuje kćeri mnoge darove i mnoga druga dobra od sebe, apostola i svetih. „O, slatka Marijo“, reče zaručnica. „Blagoslovljena bila vječnim blagoslovom jer si djevica prije rođenja, djevica nakon rođenja, djevica s muža i nesumnjiva djevica kad je muž sumnjao. Budi zato blagoslovljena jer si majka i djevica, Bogu najdraža, najčišća ispred svih anđela, s apostolima najsavršenija u vjeri, najjače si kušana u boli srca, od ispovjednika najsvjetlija u suzdržljivosti, najizvrsnija u čistoći od svih djevica. Zato neka te blagoslivlja sve što je ispod i iznad jer Bog, Stvoritelj, po tebi je postao čovjekom. Po tebi pravednik nalazi milost, grešnik oproštenje, mrtvac život, prognanik povratak u svoju domovinu.“ Djevica odvrati: „Pisano je da je Petru kad je mom Sinu posvjedočio da je Sin Božji odgovoreno: 'Blažen ti, Šimune; jer ovo ti nisu otkrili tijelo i krv.' Tako i ja sad kažem: ovaj pozdrav ti nije otkrila tvoja tjelesna duša, već onaj koji je bio bez početka i bez kraja je. Zato budi ponizna, bit ću milosrdna prema tebi. Ivan Krstitelj, kao što je obećao, bit će blag; Petar će ti biti nježan, a Pavao jak kao div. Ivan će ti reći: kćeri, sjedni na koljeno; Petar nasuprot tome: o, kćeri, otvori usta i nahranit ću te hranom slatkoće; Pavao će te odjenuti i naoružati oružjem ljubavi. Ja, koja sam Majka, predstavit ću te svojem Sinu. Ipak, kćeri moja, ovo možeš shvatiti i u duhovnom smislu. Ivan, čije ime se tumači kao Božja milost, predstavlja istinsku poslušnost; jer Ivan je bio i jest sladak; sladak roditeljima zbog čudesne milosti, sladak ljudima zbog vrlo posebna propovijedanja, Bogu sladak zbog svetosti njegova života i njegove poslušnosti; jer pokoravao se u svojoj mladosti, bio je poslušan u sreći kao i u odurnostima, pokoravao se i ostao je nizak, iako je mogao biti čašćen; bio je poslušan i u smrti. Poslušnost dakle govori: sjedni na koljeno, to jest pridigni se niskome i imat ćeš visoko; napusti gorko i imat ćeš slatko; pusti vlastitu volju neka ode ako želiš biti malena; prezri zemaljsko i postat ćeš nebeska; prezri izobilje i imat duhovno izobilje. Pod Petrom se misli na vjeru svete Crkve. Kao što je Petar ostao postojan do kraja, tako će i vjera svete Crkve ostati postojana bez kraja. Petar dakle, to jest sveta vjera govori: otvori usta i primit ćeš najbolju hranu, to jest otvori razum svoje duše i u svetoj Crkvi ćeš naći najslađu hranu, to jest Gospodinovo tijelo u sakramentu oltara, stari i novi zakon, izlaganje učitelja, strpljivost mučenika, poniznost ispovjednika, čistoću djevica i temelj svih vrlina. Zato traži svetu vjeru u crkvi svetog Petra, zadrži pronađeno u sjećanju i izvrši je u svojim djelima. Pod Pavlom se nasuprot tome misli na strpljivost. On je bio revan protiv napadača svete vjere, radostan u nevoljama, postojan u nadi, strpljiv u bolestima, milosrdan prema tužnima, gostoljubiv prema siromasima, milosrdan prema grešnicima, majstor i učitelj sviju i sve do kraja ustrajan u ljubavi Božjoj. Pavao će te dakle, to jest strpljivost, opremiti oružjem vrlina jer je istinska strpljivost utemeljena i učvršćena u primjerima i strpljivosti Krista i njegovih svetih. Ona zapaljuje ljubav u srcu, potiče duh na hrabra djela, čini čovjeka poniznim, blagim, milosrdnim, revnim za nebeskim, zabrinutim za samog sebe, ustrajnim u onome što je započeo. Svakog čovjeka dakle kojeg poslušnost odgoji na koljenu poniznosti, vjera hrani hranom slatkoće, strpljivost odijeva oklopom vrlina, svakog takvog ja, Majka Milosrđa, uvodim svojem Sinu koji će ga okruniti krunom svoje slatkoće. Jer u njemu je neshvatljiva snaga, neusporediva mudrost, neizreciva hrabrost, ljubav vrijedna divljenja. Iako sad, kćeri moja, razgovaram samo s tobom, pod tobom ipak podrazumijevam sve koji djelima ljubavi slijede svetu vjeru; jer kao što se pod jednim jedinim čovjekom podrazumijeva Izraelce, tako ti predstavljaš sve istinske vjernike.“ Devetnaesto poglavlje Uzvišena hvala djevičanske ljepote Majke Božje i kako Sin Božji svoju Majku uspoređuje sa zlatarom. “O, slatka Marijo, nova ljepoto, blistava ljepoto, ti mi dođi u pomoć tako da moja ružnoća postane lijepa i da se moja ljubav zapali. Tvoja ljepota daje glavi tri prednosti. Prvo to što čisti pamćenje ulaze ljupko; drugo da se radosno zadrži što se čuje; treće da se ražarenom revnošću širi na bližnjeg. Tvoja ljepota daje tri prednosti srcu. Prvo uzima težak teret mrzovolje dok se razmatraju tvoja ljubav i poniznost; drugo, očima daje suze kad se upravi pogled prema tvojem siromaštvu i strpljivosti; treće, daje srcu unutarnji žar slatkoće ako se iskreno njeguje sjećanje tvoje ljupke dobrote. Zaista, ženo, ti si najdragocjenija ljepota, najpoželjnija ljepota jer si slabima dana kao pomoć, ožalošćenima na utjehu, svima za posrednicu. Zato svi koji su čuli da ćeš se roditi i koji znaju da si se već rodila mogu uskliknuti: 'Ti blistava ljepoto, rasvijetli našu tamu; dođi, ti najdragocjenija ljepoto i uzmi našu sramotu; dođi, najljubaznija ljepoto i ublaži našu gorčinu; dođi, najmoćnija ljepoto i oslobodi nas našeg zarobljeništva; dođi, ti najuvaženija ljepoto i ukloni našu ružnoću. Blagoslovljena i poštovana tako stvorena, tako velika ljepota koju su svi patrijarsi željeti vidjeti, o kojoj su svi patrijarsi pjevali, kojoj su se radovali svi izabrani.'“ Majka odgovori: „Blagoslovljen Bog, koji je moja ljepota i koji ti je dao takve riječi za reći. Zato ti kažem da će te najstarija, vječna i najljepša ljepota koja me napravila i stvorila jačati, najstarija i nova ljepota koja sve obnavlja i koja je bila u meni i koja izlazi iz mene podučavat će te čudesnome, najpoželjnija ljepota koja sve razveseljava i obraduje zapalit će tvoju dušu njezinom ljubavlju. Zato se uzdaj u Boga jer kad se bude pojavila nebeska ljepota, sva će zemaljska ljepota biti posramljena i smatrana gnojem.“ Potom Sin Božji reče Majci: „O, blagoslovljena Majko, ti si slična zlataru koji priprema lijepo djelo. Svi koji ga vide, raduju se i nude zlato i drago kamenje da bi djelo postiglo savršenstvo. Tako ti, ljubljena Majko, svakom koji se trudi uzdići Boga pružaš svoju pomoć i nikoga ne puštaš praznog bez svoje utjehe. Zato te se s pravom može nazvati krvlju moga srca; jer kao što su krvlju svi udovi tijela oživljavaju i jačaju, tako svako po tebi dolazi oživljava iz grijeha i postaje to plodniji za Boga.“ Dvadeseto poglavlje Poduka svete Agneze kćeri da se ne treba vraćati niti koračati naprijed više nego joj dolikuje. O načinu kojeg se treba držati prilikom i nakon početka suzdržljivosti i koja suzdržljivost je Bogu prijatna. Agneza reče: „Budi postojana, kćeri, i ne uzmiči natrag jer otrovni zmijin zub vreba tvoju petu. Ne idi niti naprijed više nego si dužna jer ispred tebe je oštrica oštrog koplja koja će te raniti budeš li išla dalje više nego je ispravno. Što je drugo koračanje unatrag doli pokajati se kod kušnje zbog uzimanja trpkog, ali spasonosnog puta, željeti se vratiti natrag starim navikama i u srcu pasti prljave misli? Kad takve stvari gode duši, zamračuju sve dobro i postupno je vuku od svega dobrog. Ne smiješ niti koračati naprijed više nego si dužna, to jest mučiti se iznad svojih snaga ili druge nasljedovati iznad svoje prirode u dobrim djelima jer je Bog od vječnosti uredio da će za djela ljubavi i poniznosti nebo biti otvoreno ako se u svim stvarima očuvala mjera i jednostavnost. No zavidni đavao nagovara nesavršena čovjeka da posti iznad svoje snage, da obećava neuobičajeno i nepodnošljivo i oponaša savršeno bez da uzme svoje snage i svoju slabost u razmatranje tako da kad se snaga smanji, čovjek ono što je loše započeo bilo nastavlja više iz srama pred ljudima nego pred Bogom, bilo to brže pada zbog svoje nerazumnosti i slabosti. Zato se moraš odmjeriti potpuno prema sebi, to jest prema svojoj slabosti ili svojoj snazi jer su neki po prirodi slabiji, drugi jače, neki po Božjoj milosti revniji, drugi po dobroj navici radosniji za djelovanje. Zato uredi svoj život prema savjetu onih koji se boje Boga da te pri tvojoj nepažnji ne rane zmija ili oštrica zatrovanog mača, to jest da nadasve otrovno đavlovo došaptavanje ne prevari tvoje srce pa da ne bi htjela biti smatrana za nešto što nisi ili željela biti nešto što premašuje tvoje snage i sposobnost. Postoje neki koji misle da po svojim zaslugama mogu postići nebo i Bog ih po svojoj tajnoj odluci pošteđuje đavlovih kušnji. Postoje i drugi koji pretpostavljaju da mogu zadovoljiti Boga za svoje grijehe dobrim djelima. Svi oni su u zabludi; jer kad bi čovjek, tko god on bio, stotinu puta ubio svoje tijelo, ne bi Bogu mogao odgovoriti niti jednim od tisuću. On je taj koji daje mogućnosti i volju; on daje vremena i zdravlje; on ispunja želje dobrih; on daje bogatstvo i slavu; on je taj koji ubija i oživljava, uzvisuje i ponižava i sve je u njegovoj ruci. Zato samo njemu treba iskazati svu čast i nikakve zasluge ljudi kod Boga ne dolaze u obzir. Na to što si se čudila onoj ženi koja je došla po oprost, ali se dala obeščastiti, odgovaram ti: neke žene žive u suzdržanosti bez da je vole, čija želja za ugođajem nije velika, čija kušnja nije žestoka, koje bi, kad bi im se ponudila časna udaja, doduše je htjele prihvatiti, ali budući da im se ne nudi ništa otmjeno, sve niže preziru. I tako povremeno iz suzdržljivosti nastaju oholost i drskost iz čijih poticaja se po Božjoj dozvoli događa da padnu kao što si već čula. No ako se jedna žena postavi tako da se ne bi htjela zamrljati nijednom i da joj se ponudi cijeli svijet, nije moguće da se takva preda sramoti. Kad bi Bog ipak pomoću svoje tajne pravednosti dopustio da jedna takva padne, to bi joj se više dogodilo radi postizanja krune nego zbog grijeha ukoliko je bilo protiv njezine volje. Zato znaj za sigurno da je Bog kao orao koji iz svoje visine gleda na najdublje. Ukoliko vidi nešto kako se diže sa zemlje, baca to kao pomoću praćke. No ugleda li nešto otvorno što mu je mrsko, udara kao strijela, curi li na njega nešto nečisto, snažno to strese i udalji sa sebe. Tako čini i Bog. Kad vidi da se srca ljudi iz slabosti tijela ili po đavlovim kušnjama protiv volje duha uzdižu protiv Boga, odmah to uništava kao praćkom pomoću nadahnuća za kajanje i patnje i čini da se čovjek povrati Bogu i samome sebi. Ako Bog vidi da je u srce ušla požuda tijela ili bogatstva, probija srce strijelom svoje ljubavi tako da se čovjek ne bi ustrajnošću u grijehu odvojio od Boga. Zamrlja li dušu nešto nečisto od oholosti ili gnoja bludnost, odbacuje to postojanošću vjere i nade da duh ne bi otvrdnuo u porocima ili da se s Bogom povezana duša ne bi zamrljala na svoju štetu. Zato, kćeri moja, promišljaj pri svim svojim nadahnućima i djelima Božju pravednost i milosrđe i uvijek se obaziri na kraj.“ Dvadeset i prvo poglavlje Riječi zaručnice Bogu o njegovoj snazi i Djevičin odgovor kćeri koji je jača. Kako dobri i Božji sluge ne trebaju prestati propovijedati i opominjati pogane bilo da se obrate ili ne što se dokazuje kroz primjer. „Blagoslovljen bio Ti, moj Bože, koji si trojedin i jedan, trostruk u osobama, a jedan u biću. Ti si dobrota i mudrost i sama ljepota i moć. Ti si pravednost i sama istina po kojoj sve jest, živi i postoji. Zaista sličiš cvijetu koji divno raste na polju i od kojeg svi koji mu se približe primaju slatkoću u okusu, olakšanje u mozgu, radovanje za oči i jačanje u preostalim udovima. Zato će svi koji Ti se približe postati ljepši po tome što će napustiti grijeh, postat će mudriji tako što slijede Tvoju volju, a ne onu tijela, postat će pravedniji tako što idu za koristi duše i Tvojom časti. Zato, o, najljubazniji Bože, daj mi da volim ono što Te raduje: muževno se oduprijeti kušnjama, prezirati sve svjetovno i postojano Te zadržati u svojem pamćenju.“ Majka odgovori: „Ovaj pozdrav ti je zaslužio onaj dobri Jeronim koji je pustio lažnu mudrost da ode i pronašao je pravu istinsku mudrost, koji je prezirao zemaljsku čast i zadobio je samog Boga. Sretan taj Jeronim, sretni oni koji slijede njegov nauk i njegov život; volio je udovice, bio je ogledalo onih koji su napredovali i učitelj cijele istine i čistoće. Ali govori, kćeri moja, što te brine u tvojem srcu?“ I ona reče: „Dolazi mi misao koja govori: 'Ako si dobra, onda je tvoja dobrota dovoljna za tebe. Što te se tiče druge upravljati i poučavati bolje? To je protiv tvoje službe i staleža.' Od te misli mi je duša tako otvrdnula da zaboravlja samu sebe i ohladnjuje u Božjoj ljubavi.“ Majka Božja odgovori: „Ta pomisao odvlači mnoge od Boga koji su već napredovali u vrlini; jer đavolja je stvar to da dobre sprječava da podukom pokreću zle na pokoru, a već dobre dovode na sve višu i višu razinu savršenstva. Tako bi onaj eneuh koji je čitao Izaiju premda s manjom kaznom stigao u pakao, ali Filip mu je došao u susret, podučio ga je kratkom putu u nebo i uzdigao ga na sretno mjesto. Tako je i Petar bio poslan Korneliju. Da je Kornelije umro prije, zbog svoje bi vjere doduše došao do okrepe, ali Petar je došao i silno ga povukao na vrata života. Na sličan je način Pavao došao Dioniziju i odveo ga je k blaženoj nagradi. Zato Božji prijatelji ne bi trebali biti oneraspoloženi u Božjoj službi, već raditi da se zao čovjek popravi, a dobar čovjek dospje na više savršenstvo. Tko bi imao volju svim prolaznicima propovijedati da je Isus Krist uistinu Sin Božji i potom stremio koliko god dobro bi mogao raditi na obraćenju drugih, ne bi primio ništa manju milost ako se nitko ili bi se samo malobrojni htjeli obratiti nego kad bi se svi obratili. Zato ti kažem kao primjer: kad bi dva najamnika po gospodarevoj naredbi prekopali vrlo tvrdo brdo i kad bi jedan našao probrano zlato, a drugi ništa, obojica bi zbog svog rada i svoje volje bili dostojni jednake plaće. Tako i Pavao koji ih je obratio više nego preostali apostoli koji su ih obratili manje. Svi su bili jedne volje, ali Božje uređenje je skriveno. Zato se ne treba popustiti ako samo malobrojni prime Božju riječ ili ako nitko to ne učini. Jer kao što trn čuva ružu i magarac nosi svog gospodara, tako i đavao po trnu grijeha pomoću nevolja koristi izabranima kao ružama da po oholosti srca propali u beskorisnu razuzdanost i kao magarac i nosi Božjoj utjesi i većoj nagradi. Dvadeset i drugo poglavlje Kako u novija vremena zloba ljudi nadmašuje đavlovu lukavost i kako su ljudi sad spremniji griješiti nego što je đavao spreman kušati. O osudi koja će se dosuditi protiv takvih. Kako Božji prijatelji trebaju muževno i hitro raditi kroz propovijedi i o ulijevanju znanja u njegove prijatelje. Sin reče: „Kad bih mogao biti uznemiren, sad bih s pravom mogao reći: kajem se što sam stvorio ljude. Čovjek je sad kao životinja koja slobodno trči u mreže, koliko god da ga se upozori, on ipak slijedi sklonost svoje volje. Ne može se potpuno pripisati đavlu da silno povlači čovjeka, već čovjek sam preduhitruje njegovu zlobu. Kao lovački psi koje se prvo vodi na uzici nakon što su naviknuti loviti i jesti životinje i u žurbi za plijenom preduhitriti samog vođu, tako je sad i čovjek koji je naviknut na grijeh i začaran od njega spremniji griješiti nego što je đavao spreman kušati. To nije nikakvo čudo jer dugo je otkad je apostolska stolica, glava svijeta, ublažavala Boga svetošću života i svojim uzorom kao što je činila u početku i zato su preostali udovi postali slabi i iscrpljeni. Također se ne razmatra zašto je bogati Bog postao potrebit i siromašan da bi se podučilo da prolazno treba prezirati, a nebesko voljeti jer budući da je po prirodi slabi čovjek postao bogat varljivim bogatstvom, postoje mnogi koji više streme samo za tim i manje onih koji ga omalovažavaju. Zato će doći orač kojeg šalje Svemogući i jača Svemudri i on ne traži zemlju i ljepotu tijela, ne plaši se snage jakih, ne boji se prijetnji knezova niti ne gleda na osobu ljudi; posijat će ljudsko meso i uništiti kuće duhova; tijela će izručiti crvima, a duše predati onima kojima su služile. Zato moji prijatelji kojima ću te poslati trebaju raditi hrabro i hitro jer ono što sam rekao neće biti u posljednjim danima, već kao što sam malo prije rekao u ovim danima. I oči mnogih koji sad žive će to vidjeti da se ispuni što je pisano: 'Njihove žene moraju postati udovice, a njihova djeca siročad' i sve što je ljudima poželjno će se oduzeti. One pak koji mi dođu u poniznosti ću ja, milosrdni Bog, primiti, onima koji su djelima ispunili plod pravednosti dat ću sama sebe jer ispravno je da se kuća u koju se kralj želi useliti očisti, da se opere čaša da bi napitak izgledao jasno, da se zrno snažno smrvi da se odvoji od klasa i da se ono što je u obliku zatvoreno čvrsto stisne sve dok ne primi sličnost oblika. Kao što ipak nakon zime dolazi ljeto, tako ću nakon nevolje dati utjehu onima naime koji žele biti maleni i koji više cijene nebesko od zemaljskog. Kako se čovjek ne rađa i umire u jedno te isto vrijeme, tako će se sad sve ispuniti u svoje vrijeme. Trebaš znati i da s nekima postupam po općoj poslovici: 'Udari mu vrat i bježat će', bol tjera na žurbu. S drugima ću postupiti kao što je pisano: 'Otvori svoja usta, želim ih napuniti.' S trećima ću razgovarati tješenjem i nadahnućem: 'Dođite vi neučeni i jednostavni, želim vam dati usta i mudrost kojima se brbljavci neće moći oduprijeti.' Tako sam već učinio u ovim danim, jednostavne sam ispunio mudrošću i odupiru se učenima; počupao sam brbljavce i moćne i odjednom su preminuli. I to nije čudo; jer mudrima sam zapovjedio da zmijama režu jezike kao što si čula i nisu htjeli. Ni majka koja je bila štap jednostavnih nije htjela ukloniti njihove jezike da bi ugasila vatru pohlepe koja se kao što sam opomenuo zapalila u srcima djece. Zato sam im u vrijeme kad su uživali u sreći odrezao njihove jezike.“ Dvadeset i treće poglavlje Riječi Ivana Evanđelista slavnoj Djevici o jednom vrlo zlobnom licemjeru i Djevičin odgovor koje su njegove karakteristike. đavlovu izrugivanju istoga i kako se po sedam znakova može prepoznati dobar, a kako zao duh. Ivan Evanđelist je razgovarao s Majkom Božjom: „Čuj, Ti, Djevice i Majko Jednog Sina, ali ne više sinova, Ti majko jedinorođenog Sina, stvoritelja i otkupitelja sviju, čuj, kažem kako je đavao veoma prevario ovog čovjeka, kako se jako trudi postići nemoguće, kako se mnoge stvari dao podučiti od duha laži i kako se vrlo daleko udaljio od Boga svojim lavljim srcem u janjećem koži. Podučavao sam da su trojica koji svjedoče na nebu i na zemlji: Otac, Sin i Duh Sveti. Ovom pak zao duh daje svjedočanstvo hinjene svetosti, ali Otac ga ne jača svojom moći, a Sin ga ne posjećuje u svojoj mudrosti; Duh Sveti ga ne zapaljuje svojoj ljubavlju. Nije ni čudo jer stremi za moći protiv moći Oca; također želi biti mudar protiv mudrosti Sina; on je zapaljen, ali potpuno drugačije nego što Duh Sveti zapaljuje. Zato moli svog Sina da ga ubrzo uzme da se ne izgubi još više njih ili da ubrzo bude ponižen zbog svojeg grijeha.“ Marija mu odgovori: „Čuj me, djevice u muškom obličju, ti si taj kojeg se Bogu svidjelo pozvati sa svijeta najlakšom smrti jednako meni koja kao da sam kod odvajanja duše i tijela zaspala i probudila se na vječnu radost. I nije čudo! Jer sam više od ostalih kod smrti moga Sina osjetila vrlo gorku bol i zato se svidjelo Bogu odvojiti me od svijeta. Ti si od apostola najviše bio u mojoj blizini i iskusio si veće znakove ljubavi od drugih i patnja moga Sina ti je postala gorka jer si bio bliži svjedok od ostalih i budući da si živio dulje od preostale braće, kao da si bio mučenik u svim njihovim smrtima; zato se Bogu svidjelo i tebe pozvati sa svijeta najlakšom smrću nakon mene jer je djevica bila povjerena djevici. Zato će se dogoditi što si molio, a nije se dogodilo. Ipak, želim svojoj kćeri pokazati kakve karakteristike ima onaj o kojem razgovaramo. On je zaista sluga kovača kovanica, to jest đavla koji tali i udara svoju kovanicu, naime onoga koju mu služi prema njegovim nadahnućima i kušnjama sve dok ga ne dovrši prema svojoj volji. Nakon što pokvari čovjekovu volju i učini naklonjenu požudi tijela i ljubavi prema svijetu, utiskuje mu odmah oblik i natpis iz kojeg se vanjskim znakovima može prepoznati koga voli svim srcem. Kad čovjek ispuni žudnju svoga srca djelima i više potone u svijet nego što njegov stalež traži, iskazat će se kao istinska đavolja kovanica. No znaj da se Božja kovanica razlikuje od đavolje. Božja kovanica je zlatna, to jest sjajna, gipka, i dragocjena. Takva je svaka duša koja nosi Božji otisak, svjetleća u Božjoj ljubavi, gipka u strpljivosti, dragocjena u nastavljanju dobrih djela. Tako se dobra duša tali Božjom snagom i kuša mnogim kušnjama kojima duša pri razmatranju svog podrijetla, svojih nedostataka i božanske ljubavi i strpljivosti Bogu postaje to dragocjenija što nađena poniznijom, strpljivijom i brižljivijom za svoj spas. Đavolja kovanica pak je kao od bakra ili olova; od bakra jer posjeduje sličnost zlatu. I ona ima čvrstoću i gipkost, no ne kao zlato. Takva je duša nepravednika; jer želi izgledati pravednom, ali sudi druge i stavlja svoje ispred svega. Neupotrebljiva je za djela poniznosti, meka u svojem činjenju, teško odvojiva od svojih pomisli, divna svijetu, ali prezrena pred Bogom. Đavolja kovanica je i olovna; jer nagrđena je, meka, savitljiva i teška. Tako je duša nepravednika nagrđena požudnim sklonostima, puna meke žudnje svijeta, kao cijev savitljiva svemu što joj đavao predaje srcu, ponekad doduše voljnija za rad nego što je đavao za kušanje. Takve su karakteristike spomenutog sluge kovača kovanica kojem je postalo mrzovoljno ustrajati u čuvanju pravila na koja se obvezao zavjetom; smislio je putove kojima bi se ljudima mogao svidjeti hinjenom svetošću da bi svoje tijelo mogao to bolje njegovati. I odmah ga je đavao prevario crnim lažima tako da je postigao vjerovati nemoguće što se neće ispuniti. Njegov će se život skratiti i neće primiti čast koju želi. Gdje se nađe nova kovanica, treba je se odmah poslati mudrom čovjeku koji ima dovoljno znanje o težini i obliku. No gdje ga pronaći? I ako ga se pronađe, malo se brine, zapravo uopće ne je li kovanica prava ili nije. Zato pod takvim uvjetima postoji samo jedan savjet koji ću ti navesti primjerom. Kad bi se psu predoči gulden, ne bi se obazirao niti ga primio; no da je jako obložen mašću, onda bi ga nedvojbeno primio. Tako je i sad. Dođe li se mudrome i kaže: 'Taj i taj je heretik', onda se na to neće obazirati jer se njegova Božja ljubav potpuno ohladila. No kaže li se: 'Ovaj ima mnoge guldene', odmah bi svi dotrčali. Zato će se ubrzo dogoditi što Pavao kaže: 'Želim uništiti i poniziti mudrost mudrih; malene pak želim uzdići.' Ipak, kćeri moja, svetog i nečistog duha možeš prepoznati po sedam znakova. Prvo, Božji duh čini da se čovjeku svijet čini neznatnim i da njegovu čast smatra za zrak; drugo, čini dušu prijatnom i ohladnjuje svu požudu tijela; treće, unosi strpljivost i da se hvali samo Bogom; četvrto, potiče srce na ljubav prema bližnjem i na samo milosrđe prema neprijateljima; peto, oduševljava na čistoću u svim stvarima, također i u dozvoljenima; šesto, izaziva pouzdanje u Boga u svim nevoljama i snagu hvaliti se njima; sedmo, poklanja želju za odlaskom i radije biti s Kristom nego u svijetu imati sreću i zaprljati se. Zli duh naprotiv ima sedam slijedećih stvari. Prvo, čini da svijet izgleda ugodnim i da nastane gađenje prema nebu; drugo, izaziva da se želi čast i zaboravi samog sebe; treće, potiče u srcu mržnju i nestrpljivost; četvrto, čini odvažnim protiv Boga i tvrdoglavim u nakanama svoje duše; peto, čini da se grijeh smatra lakim i lako ga se ispriča; šesto, unosi lakoumnost duha i svu nečistoću tijela; sedmo, upuhuje nadu u dugi život i sramotu strah od ispovijedi. Zato se brini za svoje misli da te ovaj duh ne prevari.“ Objašnjenje Ovaj je bio svećenik ciscercinskog reda koji se nakon osamnaest godina otpadništva osjetio kajanje i vratio se u samostan. Rekao je da je nemoguće da netko bude proklet i da Bog ne razgovara s nikim u ovom svijetu i da nitko ne može vidjeti lice Božje prije Božjeg suda. Kad je gospođa Brigita to čula, Duh Sveti joj reče: „Idi onom bratu i reci mu: O, brate moj, ti ne vidiš kao što ja vidim da đavao u tvojem dobu još iznutra ima tvoje srce i drži tvoj jezik vezan; Bog je vječan i vječna je njegova naplata. Okreni se zato brzo savršenim srcem opet Bogu istinskoj vjeri jer sigurno nećeš ustati iz ovog kreveta nego sigurno umrijeti. Budeš li vjerovao, bit ćeš posuda na Božju čast.“ Briznuvši u suze, zahvalio je gospođi Brigiti i popravio je svoj život tako savršeno da je u času svoje smrti dao sazvati svoju braću i rekao im je: „O, braćo moja, siguran sam da je milosrdni Bog primio moje kajanje i dao mi oproštenje. Molite za mene; jer vjerujem sve što vjeruje sveta Crkva.“ Tako je preminuo nakon što je primio Božje sakramente. Dvadeset i četvrto poglavlje Djevičine riječi kćeri o načinu kako se Božji sluge trebaju ponašati prema nestrpljivima i kako je oholost predstavljena bačvom. Majka reče: „Ako se u bačvi vino zagrije i rastući prelije, dižu se para i pjena, ponekad veći, ponekad manji i onda se odjednom smanje. Svi koji su oko bačve promatraju kako ono isparavanje opet tone i da ta ključanja potječu od snage vina i spominju njegovu vrućinu zbog čega strpljivo očekuju kraj i usavršavanje piva ili vina. Svima koji stoje oko bačve i previše približe nos vrućini bačve, patit će ili od jakog kihanja ili od velike stiske u mozgu. Tako je i na duhovan način. Ponekad se događa da se srca ljudi napuhnu od pokreta oholosti; uzmu li čestiti ljudi tu napuhanost zaozbiljno, razumiju da to potječe ili zbog prevrtljivosti duše ili pokreta tjelesnosti. Zato strpljivo podnose riječi koje dolaze iz takvog srca i čekaju kraj jer znaju da nakon oluje nastupa mir i da je strpljivost jača od onoga koji osvaja gradove jer pobjeđuje ljude u njima samima što je teško. No oni koji su previše nestrpljivi i vraćaju grube riječi i ne obaziru se na slavnu plaću strpljivosti niti kako je svjetovna čast prezirna, oni propadaju sa svojim kušnjama zbog svoje nestrpljivosti u slabost svoga srca jer previše približavaju nos parnoj bačvi, to jest riječi koje nisu ništa drugo doli zrak previše približavaju svojem srcu. Ako dakle vidite da su neki nestrpljivi, uz Božju pomoć čuvajte usta i ne dopustite da zbog riječi nestrpljivoga ode dobro koje ste započeli, već se postavite koliko je ispravno kao da ne znate što je rečeno, kao da niste čuli sve dok oni koji žele naći priliku ne kažu riječima sve što u srcu misle.“ Dvadeset i peto poglavlje Opominjuće Majčine riječi kćeri o tome kako se čovjek ne treba brinuti za požude tijela, već krijepiti tijelo po umjerenoj potrebi i kako čovjek treba stajati pored svojeg tijela, a ne u njemu. Majka reče: „Trebaš biti kao zaručnica koja stoji pred zavjesom i koja je čim zaručnik zazove spremna na zaručnikovu volju. Ta zavjesa je tijelo koje omata dušu i koje uvijek mora biti oprano, testirano i kušano jer tijelo je kao magarac koji treba umjerenu hranu da ne postane proždrljiv, jednostavan posao da ne postane ohol i stalni bič da ne postane lijen. Zato stoj kraj zavjese, to jest kraj tijela, ne u tijelu gdje se u požudama brineš za tijelo, već okrijepi tijelo umjerenim uzdržavanjem. Kraj tijela, a ne u tijelu stoji onaj koji svoje tijelo drži u ogradi protiv žudnje za hranom bez da si uskrati nužno. Stoj i iza zavjese tako da prezireš požudu tijela čineći čast Bogu i potpuno se predaš Bogu. Tako su stajali oni koji su svoju odjeću bacili kao odjeću pred Boga, koji su svakog sata bili spremni obazirati se na Božju volju kad bi se Bogu bilo svidjelo da ih pozove; jer nisu imali veliki put do onoga kojeg su uvijek imali prisutnog; također, njihov vrat nisu pritiskali nikakvi teški tereti jer su sve prezirali i u svijetu bili samo s tijelom. Zato su slobodno bez prepreka umakli u nebo jer ih nije sprječavalo ništa osim suhe, disciplinirane ljuske nakon čijeg su skidanja primili ono što su htjeli. Tako je ovaj opasno pao, ali se mudro opet digao, muževno se branio i postojano izdržao. Zato će sad biti vječno okrunjen i pred Božjim je licem.“ Dvadeset i šesto poglavlje Djevičine opominjuće riječi kćeri o tome koja kreposna djela zaslužuju vječni život, a koja ne i o vrlo velikoj zasluzi poslušnosti. „Na jednom stablu je mnogo cvjetova; ipak, ne dođu svi do ostvarenja. Tako postoje mnoga kreposna djela; ipak, ne zaslužuju sva nebesku nagradu ukoliko se ne ispune skromno. Jer post, molitva, posjet mjesta svetih su kreposna djela; no ako se ne dogode u duhu da čovjek vjeruje da će zadobiti nebo samo poniznošću i da je u svim stvarima beskoristan sluga i da u svemu treba jednostavnost, ona za vječnost koriste malo. Zamisli dva čovjeka; jedan je pod poslušnosti, a drugi ima slobodnu volju. Ako onaj koji je slobodan posti, dobit će jednostavnu plaću. No ako onaj koji je pod poslušnosti na posni dan u skladu s pravilom iz i iz poslušnosti jede meso, a radije bi postio da ga poslušnost u tome ne sprječava, primit će dvostruku plaću, jednu za poslušnost, drugu za odricanje svoje volje i strpljivosti u neispunjenju svoje želje. Zato trebaš biti kao zaručnica koja priprema bračnu sobu prije nego što zaručnik dođe; drugo, kao majka koja priprema odjeću prije nego se dijete rodi; treće, kao stablo koje prvo nosi cvijeće prije nego što dođu plodovi; četvrto, trebaš biti čista posuda koja je podobna primiti napitak prije nego se ulije.“ Dvadeset i sedmo poglavlje Djevičine riječi žalbe kćeri o jednom lažnom pobožniku kojeg uspoređuje s u tjelesnom ratu loše naoružanim ratnikom. Majka reče: „Ima jedan koji govori da sam mu draga, ali mi okreće leđa kad mi treba služiti. Razgovaram li s njim, on govori ovako: 'Što kažeš?' I odvraća svoje oko od mene i gleda ono što ga više raduje. On je naoružan na čudesan način kao muškarac koji polazi u rat, ali čiji su otvori na kacigi na stražnjem dijelu glave, čiji štit koji se treba nositi na ruci visi na ramenu, koji je odbacio svoj mač i zadržao praznu koricu, čiji plašt koji treba štiti tijelo i prsa leži pod njim na sedlu čiji je remen na konju je raskopčan. Tako je ovaj naoružan na duhovan način pred Bogom. I zato ne zna razlikovati između prijatelja i neprijatelja niti neprijatelju nanijeti štetu. Duh koji se s njim bori je kao onaj lukavac koji ovako misli: 'U borbi želim biti s posljednjima tako da mogu potražiti šikaru ako prvi izgube borbu; ukoliko pak pobijede, onda ću brzo ići naprijed da budem uračunat u prve.' Tako je onaj koji je išao u rat postupao prema tjelesnoj mudrosti, a ne iz ljubavi.“ Dvadeset i osmo poglavlje Djevičine riječi zaručnici o tri nevolje koje su označene kroz tri kruha. Majka govori: „Gdje je tijesto, ono se mora snažno mijesiti i prerađivati. Gospodaru se nudi pšenični kruh, običnom čovjeku lošiji, treći, još lošiji kruh, daje se psima. Pod miješenjem se podrazumijeva nevolja kad je duhovni čovjek najviše rastužen time što Bog nije čašćen od svojih stvorenja i da je u njima samo malena ljubav. Svi oni koji su rastuženi na ovaj način su ona pšenica kojoj se Bog i cijela nebeska vojska raduju; svi koje rastužuju svjetovne nesreće su kao lošiji kruh; ipak, mnogima koristi da postignu nebo; oni naposljetku koje rastužuje što ne mogu učiniti sve zlo koje žele su kruh pasa koji su u paklu.“ Dvadeset i deveto poglavlje Riječi Majke Marije kćeri kako izvjesni đavoli strovaljuju ljude u smrtne grijehe, drugi ih odvraćaju od dobra, drugi ih žele iskušati u suzdržljivosti i o načinu kako im se suprotstaviti. Majka reče: „Svi oni koje vidiš da stoje oko mene su vaši duhovni neprijatelji, naime duhovi đavla. Oni koji imaju palice na kojima se primjećuje uže su oni koji vas žele strmoglaviti u smrtne grijehe. One koje vidiš s kukom u rukama su oni koji vas žele zaustavljati u Božjoj službi da bi postali mlitavi za dobro. Oni pak koji imaju nazubljene alate kao vile da bi dovukli što čovjek želi su oni koji vas kušaju da na sebe preuzmete nešto dobrog preko svojih snaga poimence u bdijenju, postu, molitvi i radu ili u nerazumnoj raspodjeli vašeg novca. Budući da ti duhovi tako žude da vam naštete, čvrsto držite volju ne vrijeđati Boga i molite za Božju pomoć protiv njihove okrutnosti i onda vam njihove prijetnje neće ništa naštetiti.“ Trideseto poglavlje Djevičine riječi kćeri kako dragocjene i lijepe stvari svijeta Božjim slugama ne štete ukoliko ih koriste na Božju čast i prema Pavlovu primjeru. Pisano je: „Dobri apostol Pavao je rekao da je bio mudar čovjek pred onim vladarom koji je zarobio Petra i nazvao je Petra istinskim siromahom. I Pavao u toj stvari nije sagriješio; jer njegove riječi su bile na Božju čast. Tako je i s onima koji žele i žude navješćivati riječ Božju i ako uglednim gospodarima ne mogu ući drugačije nego da obuku doličnu odjeću, ne griješe ako je stave, a zlato, odjeću i drago kamenje ne smatraju u srcu i volji dragocjenijima od obične stare odjeće jer sve što izgleda dragocjeno je zemlja.“ Trideset i prvo poglavlje Djevičine riječi kćeri u primjeru koje dokazuju da propovjednici i Božji prijatelji neće biti manje okrunjeni pred Božjim licem ako se nakon njihove propovjedi, ukoliko je uslijedila s ispravnom namjerom, pogani nisu obratili nego da su se obratili. Majka Božja reče: „Kad netko najmi radnika tako što mu kaže: 'Nosi pijesak od obale i kod svake nošnje ispitaj možeš li zrnce zlata', njegova plaća neće biti manja ako ih je našao malo nego da ih je našao mnogo. Tako je i s onim koji iz božanske ljubavi riječju i djelom djeluje na promicanje duša; jer ako nikoga ne obrati, njegova plaća neće biti manja nego kao da je obratio mnoge. K tome je jedan učitelj naveo primjer. 'Ratnik', reče, 'koji bi na zapovijed svoga gospodara s voljom da se hrabro bori pošao u rat, ali bi se vratio ranjen bez da ima zarobljenika zbog svoje dobre volje ne bi nakon izgubljene bitke dobio manju plaću nego kao da je postigao pobjedu.' Tako je i s Božjim prijateljima. Jer za svaku riječi i djelo koje izvrše radi Boga i da bi se duše popravile i za svaki sat muke koju trpe radi Boga bit će okrunjeni bilo da su se obratili mnogi ili nitko.“ Trideset i drugo poglavlje Riječi Majke kćeri o njezinom beskrajnom milosrđu prema grešnicima i onima koji je hvale i časte. Majka reče: „Imate izraz koji kaže: 'Zbog nečeg ovakvog bih napustio domovinu.' Ja sad kažem ovako: Nitko na svijetu nije tako velik grešnik da mu, kad bi u srcu rekao da mu je moj Sin, stvoritelj i otkupitelj svih, najdraži u srcu i blizak, ne bih odmah bila spremna doći kao ljubazna majka svojem sinu koja ga grli i govori: 'Što želiš, sine moj?' Da je ovaj zavrijedio i najdublju kaznu pakla, ali pritom imao volju ne brinuti se niti za časti svijeta niti za požudu tijela koju Crkva prezire i koji ne bi želio ništa osim uzdržavanja tijela, onda bismo međusobno bili složni. I ako mi netko prinese pjesmu hvale i čašćenja ne zbog svoje hvale i nagrade, već radi hvale onoga koji je zbog svih svojih djela vrijedan svake hvale, takvome reci da kao što svjetovni vladari svojim hvaliteljima daju svjetovnu nagradu, ja ću njega nagraditi na duhovan način. Da, kao što jedan slog ima više nota, tako se Bogu sviđa onome u nebu za svaki slog koji je u pjesmi dati krune i o njemu će se govoriti: 'Gledaj, dolazi pjevač koji nije skladao pjesmu radi svjetovnog dobra, već samo radi Boga.'“ Objašnjenje Kušan sumnjom o Svetom Trojstvu, ovaj je pao u ekstazu i imao je viđenje o tri žene. Prva je rekla: „Bila sam na mnogim vjenčanjima, ali nigdje nisam vidjela trostruko i jedno“; druga odvrati: „Ako su trojica i jedan, nužno je da je jedan prije, a drugi poslije ili dvojica u jednome“, a treća doda k tome: „Nisu se mogli sami napraviti, tko ih je onda napravio?“ Potom Duh Sveti jasno reče: „Želimo doći k njemu i nastaniti se kod njega.“ I kad je opet došao k sebi, bio je slobodan od kušnje. Na to Krist reče gospođi Brigiti: „Ja sam trostruk i jedan. Želim ti pokazati što je moć Oca, mudrost Sina, snaga Duha Svetoga i da sam ja, Bog, trostruk i jedan: Otac i Sin i Duh Sveti.“ I ova je objava ostvarena tamo gdje se kaže s propovjedaonice. Dalje Krist reče: „Reci ovome da će kod mene više zavrijediti kroz bolest nego kroz zdravlje. Jer Lazar je postao slavniji po boli, a Job voljeniji po svojoj strpljivosti. Ipak, moji odabrani i nisu neprijatni ako su zdravi jer je njihovo srce uvijek kod mene. I njihovo tijelo se stalno nalazi u mudroj uzdržljivosti i bogobojaznim radnjama.“ Trideset i treće poglavlje Značajne zaručničine riječi o gradu Rimu koje govore o utjesi, pobožnosti i urednosti Rimljana kako svećenika tako i svjetovnih ljudi u ranijim vremenima i kako se sve to okrenulo u očaj, gnušanje i nepravilnost i kako je Rim tjelesno i duhovno nesretan. „Poštovani gospodine! Među ostalim obavijestima bi gospodinu papi trebalo dati na razumijevanje kako je tužno stanje grada koji je nekad duhovno i tjelesno bio sretan. No sad je tjelesno kao i duhovno nesretan; tjelesno zato jer su njegovi svjetovni vladari, koji bi morali biti njegovi branitelji, postali njegovi najokrutniji pljačkaši. Zato su njegove kuće uništene i potpuno su opustošene mnoge crkve u kojima su sadržane blažene kosti svetih koje sjaje divnim čudesnim znakovima i čije duše su u Božjem kraljevstvu okrunjene na uzvišen način. I njihovi hramovi su, nakon što su im krovovi uništeni i vrata oduzeta, pretvoreni u zahode ljudi, pasa i zvijeri. Grad je nesretan na duhovan način jer su zatrta mnoga pravila koja su sveti pape donijeli po nadahnuću Duha Svetoga na hvalu Bogu i na spas duša u Crkvi. No zato su nažalost po nadahnuću zla duha nastale mnoge zloporabe na obeščašćivanje Boga i na propast duša. Jedno pravilo svete Crkve je na primjer bilo da svećenici pođu u svete redove, vode blažen život, Bogu služe neprestano i puni pobožnosti i drugima dobrim djelima pokazuju put u nebesku domovinu. No protiv te Crkvene navike je nastala teška zloporaba tako crkvena dobra poklanjaju laicima koji budući da se nazivaju kanonicima ne uzimaju supruge, ali besramno preko danu u svojim kućama, a preko noći u svojim krevetima imaju priležnice i drsko govore: 'Nije nam dozvoljeno živjeti u braku jer smo kanonici.' I svećenici, đakoni i podđakoni su se nekad veoma gnušali sramote nečista života. No sad se neki od njih tome javno raduju što vide svoje priležnice s debelim trbusima kako hodaju s drugim ženama. Ne srame se ni kad im njihovi prijatelji kažu: 'Gledajte, gospodine, uskoro će vam se roditi sin ili kćer.' Zato bi se s boljim pravom mogli nazvati đavoljim svodnicima umjesto zaređenim svećenicima vrhovnog Boga. Sveti očevi Benedikt i ostali su s dozvolom najviših biskupa postavili pravila i izgradili samostane u kojima su opati njegovali stanovati s braćom koji su pobožno slavili noćne i danje sate i redovnike brižno podučavali u dobru životu. Zaista je bila radost posjetiti samostane kad je Bog danju i noću bio čašćen i slavljen pjesmom redovnika i kad su se po njihovu lijepu životu grešnici obraćali. I dobri su se jačali božanskom podukom duhovnih predstojnika. Da, i same duše u čistilištu su radi njihovih pobožnih molitava postigle blaženi mir. Onda je redovnik koji je najbolje čuvao svoje pravilo držan u najvišoj časti i bio je čašćen pred Bogom i ljudima. Tko se pak nije brinuo za držanje pravila, sigurno je znao da će doći u sramotu i da će dati sablazan. Onda je svatko po odjeći mogao razlikovati i prepoznati tko je redovnik. No protiv tog najvišeg pravila je kod vrlo mnogih nastala odvratna zloporaba. Opati su često u svojim dvorcima i gdje im se sviđa, unutar i izvan grada. I tako je sada posjetiti samostane nešto bolno jer malo redovnika je prisutno u koru u vrijeme sati, a ponekad nitko. Tamo se malo čita, a s vremena na vrijeme se niti ne pjeva i na mnoge se dane ne čitaju mise. Dobri se osjećaju opterećeni lošim pozivom tih redovnika, a loši njihovim lošim načinom života postaju još daleko gori. Za bojati se da samo malobrojne duše u svojim mukama postižu poneko olakšanje iz njihovih molitava. Mnogi redovnici stanuju u gradu; svaki ima kuću za sebe; i poneki od njih kad im dođu prijatelji prigrle svoju djecu i puno radosti govore: 'Gledajte, ovo je moj sin!' Sad se redovnik jedva može prepoznati po svojoj odjeći. Plašt koji je nekad doticao stopala, sad jedva može pokriti koljena. Rukavi su sad uski i ravni, dok su nekad bili pristojni i prostrani. Umjesto pisaljke i pločice za pisanje, sa strane im sad visi mač. I na njima se jedva nalazi dio odjeće po kojem se može prepoznati redovnik osim škapulara koji je često tako skriven da ga nitko ne može vidjeti kao da je sramota nositi neki redovnički dio odjeće. Neki se niti ne srame ispod suknji nositi oklop i drugo oružje da bi nakon zalaska sunca činili što im se sviđa. Prije je bilo svetih koji su se odrekli velikih bogatstava i započeli pravila sa siromaštvom, koji su prezirali svaku pohlepu i zato nisu htjeli imati nešto vlastito; gnušali su se svakog uobražavanja i raskoši svijeta, prekrivali se najbjednijom odjećom i iz svih su snaga nosili odvratnost pred požudom tijela i zato su vodili čist život. Oni i njihova braća se zato nazivaju prosjački redovnici i njihova pravila su potvrdili pape tako što su se radovali što su na čast Bogu i za najbolje dušama preuzeli takav život. No sad je nešto tužno za vidjeti kako se njihova pravila pretvaraju u odvratne zloporabe i uopće ih se ne drži kao što su Augustin, Dominik i Franjo po nadahnuću Duha Svetoga propisali i kako su ih mnogi bogati i ljudi visokih staleža slijedili na najbolji način. I sad se naravno nalaze mnogi ljudi koje se naziva bogatima, ali su usprkos dragocjenostima i novcu siromašniji od onih koji su se zavjetovali na siromaštvo od kojih mnogi posjeduju imovinu, iako im njihovo pravilo zabranjuje i više se raduju opakom vlasništvu nego svetom i slavnom siromaštvu. Hvale se također da je njihova odjeća od sukna koje je jednako skupo i dragocjeno kao ono bogatih biskupa. Dalje su po blaženom Grguru i drugim svetima izgrađeni i neki samostani za ženske osobe u kojima su zadužene na tako strogu klauzuru da se niti po danu ne mogu vidjeti. No sad oni primaju tako veliku zloporabu da su vrata bez razlike za duhovne i svjetovne ljude kojima se sestrama sviđa dati pristup otvorena čak i za vrijeme noći. Zato takva mjesta više sliče bordelima nego svetim samostanima. Bilo je pravilo Crkve i da nitko za ispovijedanje ne prima novac. Ali za pismene izrade ispovjednicima bi trebalo biti dozvoljeno primiti novac koliko je pravedno od osoba koje trebaju izdavanje pismenih potvrda. Nasuprot tome se sad događa takva zloporaba da bogate osobe nakon izvršene ispovijedi nude koliko im se sviđa. Siromašne se sili s ispovjednikom napraviti ugovor prije nego ih čuje i zaista, dok ispovjednici ustima izgovaraju odrješenje, ne srame se rukama gurati novac u kesu. Također je u Crkvi bilo određeno da se svaka osoba mora barem jednom godišnje ispovjediti i primiti tijelo Kristovo i to se tiče laika jer svećenici i redovnici čine to češće u godini. Drugi propis je bio da oni koji se ne mogu suzdržati trebaju živjeti u braku. Treće, svi kršćani trebaju postiti u korizmi, na kvatre i druga predvečerja blagdana što je skoro svima ostalo poznato; toga su slobodni bili samo oni koji su se nalazili u teškoj bolesti ili velikoj poteškoći. Četvrto pravilo je bilo da se na blagdane svatko treba suzdržati svjetovnog posla. Peto pravilo je nalagalo da nijedan kršćanin ne smije zadobiti novac ili nešto slično lihvarenjem. Protiv spomenutih pet odličnih pravila su postavili pet sramotnih i teških zloporaba koje donose štetu. Prva je u tome da na svaku osobu koja se ispovjedila i primila tijelo Kristovo, uz iznimku svećenika, redovnika i nekih žena, u Rimu umire sto osoba koje su došle do godina razuma bez da su se ikad ispovjedile ili primile tijelo Kristovo kao da su pogani. Druga zloporaba je što mnogi uzimaju zakonite supruge i kad se prestanu slagati sa ženama, napuštaju ih tako dugo koliko im se sviđa bez potrebnog dopuštenja crkvene vlasti; umjesto supruga, uzimaju preljubnice i časte ih i vole. Neki čak ni ne zaziru od toga da imaju preljubnicu u istoj kući skupa sa suprugom i raduju se kad u istoj kući istovremeno rađaju djecu. Treća zloporaba je da mnoge zdrave osobe u korizmi jedu meso i u velikoj gomili ih je malo koji se dnevno zadovolje jednim jelom. Također se nalaze neki koji se preko dana suzdržavaju od mesa i uzimaju korizmena jela, ali se noću u tajnim gostionicama site mesom. Zaista, svećenici to ponekad čine skupa s laicima i slični su Saracenima koji preko dana poste, a po noći se site mesom. Četvrta zloporaba je u tome što iako se neki radnici na blagdane suzdržavaju posla, neki bogati nasuprot tome ne čekaju da na blagdane pošalju svoje dnevne najamnike na rad u vinograde, na oranje polja, cijepanje drva u šumi da bi posljednje uskoro nosili kući i tako se siromašni na blagdane ne raduju većem miru nego na radne dane. Peta zloporaba je da kršćani vrše lihvarenje slično Židovima i kršćanski su lihvari još pohlepniji od židovskih. Dalje je jedno crkveno pravilo bilo takve ljude kakvi su dosad nabrojeni ekskomunikacijom držati u ogradi. No mnogi se više ne boje kletve i, iako znaju da su javno ekskomunicirani, ne izbjegavaju niti crkvu, niti poslovanje ni razgovor s ljudima i malo je svećenika koji onima koji se nalaze pod ekskomunikacijom odbijaju ulaz u crkvu. Malo je i onih koji zaziru od poslovanja i razgovora s ekskomuniciranima čim su s njima povezani nekom vrstom prijateljstva. Niti ekskomuniciranima se ako su bogati ne uskraćuje crkveni sprovod. Zato se ne čudite, gospodine, ako zbog tih i mnogih drugih zloporaba koje se teško protive crkvenih pravilima Rim nazivam nesretnim gradom. Zato je za bojati se da će katolička vjera propasti ako ne dođe netko tko iskrenom vjerom Boga ljubi iznad svega, a svojeg bližnjeg kao sebe i ne dokine sve zloporabe. Zato imajte samilost prema Crkvi i njezinim klerom koji Boga ljubi svim srcem i gnuša se svih zlih navika i koji kao da je papinim odsustvom ostao siročem, ali je kao vjerni sinovi branio očevo sjedište, snažno se odupirao izdajicama i ostao nepokolebljiv pod mnogim mukama.“ Trideset i četvrto poglavlje Zaručničino viđenje o različitim kaznama koje su pripremljene jednoj duši koja je još boravila u tijelu i kako bi se sve one vrste kazni trebale pretvoriti u najvišu čast i slavu kad bi se duša prije smrti obratila. Činilo mi se kao da vidim ljude koji stoje i prave užad, drugi su opremali konje, drugi pripremali kliješta, a drugi su podizali vješala. I dok sam to gledala, pojavila se djevica koja se činila žalosnom i pitala je razumijem li ovo. Nakon što sam zanijekala, odgovori: „Sve ovo što ovdje vidiš je duhovna kazna koja je pripremljena za dušu onoga koga poznaješ. Užad je određena da veže konje koji trebaju vući njegovu dušu, kliješta pak trebaju rastrgati njegov nos, uši, oči, usnice, a vješala su da ga se objesi.“ Kad sam se time zapanjila, odgovori djevica: „Ne uznemiruj se; jer još je vrijeme i on će, ako želi, moći rastrgati užad, okrenuti konje, kliješta učiniti mekima poput voska i udaljiti vješala. Uz to će moći imati tako goruću ljubav prema Bogu da će mu oni znakovi kazne služiti na najveću čast i to tako daleko da će se užad kojom je trebao biti vezan na najprezirniji način pretvoriti u zlatni pojas. Umjesto konja kojima je trebao biti povlačen ulicama, poslat će mu se anđeli koji ga trebaju odvesti pred lice Božje. Umjesto kliješta kojima je na sramotan način trebao biti rastrgan, njegovom nosu će se dati bolji miris, njegovim ustima bolji okus, njegovim očima najljepši prizor, njegovim ušima najljepša melodija.“ Objašnjenje Ovaj je bio kraljev maršal koji je došao u Rim i bio je tako ponižen i slomljen da je nepokrivene glave često prolazio postajama i molio Boga i dao moliti da mu ne dopusti da se vrati u domovinu ako bi tako vratio u prijašnje grijehe. Bog je uslišao njegov glas. Jer kad je nakon svog odlaska iz Rima došao u Montefiascone, razbolio se tamo i umro o čemu je uslijedila druga objava. „Gledaj, kćeri, što rade Božje milosrđe i dobra volja. Ona duša je bila u lavljim raljama, no njezina dobra volja ju je istrgla iz lavljih zubi i sad je na putu u svoju domovinu i sudjelovat će u svemu dobrom što se događa u Božjoj Crkvi.“ Trideset i peto poglavlje Zaručničine riječi Kristu o želji za spasenjem duša i odgovor dan u Duhu Svetom da se raspojasanost i izobilje pića i jela kod ljudi opiru posjetima Duha Svetoga koji su im poslani. „O najslađi Isuse, stvoritelju svega što je stvoreno, kad bi barem ove duše vidjele i prepoznale toplinu tvoga Duha Svetoga jer bi onda više stremile prema nebeskom i revnije se gnušale zemaljskoga.“ I uskoro mi je odgovoreno u duhu: „Njihova raspojasanost i izobilje opiru se posjetima Duha Svetoga; jer izobilje u jelu i piću i gozbama s prijateljima sprječava da im Duh Sveti bude sladak i da se zasite svjetovnim radosti. Izobilje zlata i srebra, posuđa i odjeće i prihoda sprječava da duh moje ljubavi zapali i razbukti njihovo srce. I izobilje slugu i konja i životinja su prepreka na putu približavanju Duha Svetoga; udaljuju se od svojih slugu, mojih anđela i prilaze izdajnički đavoli. Zato ne poznaju onu slatkoću i posjet pomoću kojih ja, koji sam Bog, posjećujem svete duše i svoje prijatelje.“ Trideset i šesto poglavlje Božje riječi zaručnici kako su prije pobožni ljudi išli u samostane iz straha i božanske ljubavi, ali sad Božji neprijatelji, to jest lažni vjernici izlaze u svijet zbog oholosti i pohlepe; također o ratnicima u njihovoj službi. „Čuj sad što moji neprijatelji čine protiv onoga što su prije radili moji prijatelji. Moji su prijatelji išli u samostan iz mudre bojazni i božanske ljubavi. Oni pak koji se sad nalaze u samostanima izlaze iz pohlepe i oholosti u svijet, njeguju svoju vlastitu volju i ostvaruju radosti svoga tijela. Sud onih koji umru u takvom određenju volje je da neće primiti niti postići nebesku radost, već beskrajnu kaznu u paklu. Znaj i da redovnici koji su protiv svoje volje primorani iz božanske ljubavi postati predstojnici nisu za uračunati pod taj broj. I ratnici koji su nekad nosili oružje bili su spremni žrtvovati svoj život za pravednost i radi svete vjere proliti svoju krv. Pomagali su potrebitima da dođu do pravedne i činili su da zli budu obuzdani i poniženi. Ali čuj kako su se sad preokrenuli. Sad im se više sviđa po đavlovu nadahnuću u ratu umrijeti za oholost, pohlepu i zavist nego živjeti po mojim zapovijedima da bi postigli vječnu radost. Svima koji umru u takvoj volji će biti dodijeljena plaća prema pravednosti, to jest bit će dani đavolima na vječnu povezanost s njima u plaći. Oni pak koji mi služe će imati plaću s nebeskom vojskom bez kraja.“ Trideset i sedmo poglavlje Kristove riječi zaručnici u kojima je pita kako svijet stoji. I o zaručničinu odgovoru naime da je kao otvorena vreća u koju svi nerazumno utrčavaju. O okrutnoj, ali pravednoj presudi protiv takvih. Sin reče: „Kako stoji svijet, moja kćeri?“ A ona odgovori: „Kao otvorena vreća je u koju svi utrčavaju i kao čovjek koji trči bez da se brine što tamo slijedi.“ Gospodin reče: „Zato se traži pravednost da svojim plugom idem oko svijeta, oko poganih i kršćana i da ne štedim niti starce, niti mladiće, niti siromašne, niti bogate, već će svaki biti suđen prema svojem pravu i svaki će umrijeti u svojem grijehu i napustit će se kuće zajedno s ukućanima, no ipak još neću učiniti kraj.“ I ona odgovori: „O, Gospodine, ne srdi se ako progovorim. Pošalji neke od svojih prijatelja koji će ih upozoriti na njihovu opasnosti i osigurati ih.“ I Gospodin reče: „Pisano je kako je bogataš u paklu s očajavanjem za svojim vlastitim spasenjem molio neka se netko pošalje da opomene njegovu braću da ne propadnu na sličan način. I odgovoreno mu je: 'To se nikako neće dogoditi; jer imaju Mojsija i proroke od kojih se mogu dati poučiti.' Tako ja sad kažem da imaju evanđelja i izjave proroka, imaju primjere i riječi učitelja, imaju razum i uvid, neka ih dakle koriste i spasit će se. Da sam i poslao Tebe, ne možeš tako glasno vikati da bi te se čulo, a pošaljem li svoje prijatelje, premalo ih je i kad bi vikali, jedva bi ih se čulo. Ipak, poslat ću svoje prijatelje onima kojima mi se svidi i oni će Bogu prokrčiti put.“ Trideset i osmo poglavlje Kristove riječi zaručnici kako se snovima ne smije vjerovati, već ih se treba štititi koliko god tužni ili sretni bili i kako đavao u takvim stvarima miješa lažno s istinom zbog čega se u svijetu dižu mnoge zablude. I kako se proroci nisu prevarili iz razloga što su Boga istinski voljeli iznad svega. Sin reče: „Zašto te lijepi snovi tako uzdižu? Zbog čega te tužni deprimiraju? Nisam li ti rekao da je đavao zavidan i da bez mojeg dopuštenja ne može učiniti više nego slama tvojim nogama? Rekao sam ti također da je on otac i izumitelj svih laži i da svim svojim lažima pridodaje istinu. Zato kažem i da đavao ne spava, već obilazi da bi našao svoju priliku protiv tebe. Zato se trebaš pobrinuti da te đavao koji svojim pronicljivim znanjem i iz vanjskih pokreta prepoznaje unutarnje ne prevari. Ponekad ti šalje nešto veselo u srce da bi imala ispraznu radost, ponekad nešto tužno da bi pri svojim jadanju propustila nešto dobro što bi bila mogla učiniti i da bi te tvoja nevolja učinila žalosnom i zabrinutom i prije nego što se nevolja dogodi. Ponekad đavao srca koja se žele svidjeti svijetu vara mnogim lažima kao lažni prorok koji vara ljude. To se događa ljudima koji drugo vole više od samog Boga. Zato se događa da se među mnogim lažnim riječima nalaze mnoge istinite jer đavao nikad ne bi mogao prevariti kad lažnome ne bi pridodao istinito kao što se moglo vidjeti na onome opsjednutome kojeg si vidjela koji je, iako je priznavao jednog Boga, ipak kroz nećudoredne pokrete i strana očitovanja dao prepoznati da je u njemu vlasnik i stanovnik đavao. No sad bi mogla pitati zašto dozvoljavam đavlu da laže? Odgovaram: to sam dozvoljavao i dozvoljavam zbog grijeha naroda i zbog svećenika koji su htjeli znati ono što im Bog nije htio dopustiti da znaju i koji su htjeli imati sreću tamo gdje je Bog vidio da im ne koristi za spas. Zato Bog zbog grijeha dopušta mnogo toga što se inače ne bi dogodilo da ljudi nisu zloporabili milost i razum. Proroci pak koji nisu željeli ništa osim Boga i Božje riječi su htjeli govoriti samo radi Boga nisu bili prevareni, već su govorili i voljeli riječi istine. Kao što ne treba prihvatiti sve snove, tako ih ne treba sve ni prezreti; jer Bog ponekad i zlima nadahnjuje dobro i čas njihove smrti da bi se mogli pokajati za svoje grijehe; ponekad i dobrima unosi dobro u snu da bi još jače rasli u Bogu. Kad god i koliko god često ti se tako dogodi, neka ti se srce ne opterećuje, već promisli i raspravi sa svojim duhovnim prijateljima ili pusti i isključi to iz svojeg srca kao da nisi ni vidjela jer tko se raduje takvim stvarima, često je prevaren i uznemiren. Zato budi postojana u vjeri u Sveto Trojstvo i voli Boga iz sveg srca; budi poslušna u protivnostima kao u sreći; nikad se nemoj više cijeniti u mislima, već se i kod dobra koje činiš boj; ne smatraj svoje mišljenje boljim od mišljenja drugih i potpuno povjeri svu svoju volju Bogu; pripremi se na sve što bi Bog mogao htjeti, onda se ne moraš bojati snova; ako su radosni, ne vjeruj im i ne želi ih ukoliko se pritom ne razmatra Božja čast; ako su pak tužni, nemoj se rastužiti, već se potpuno predaj Bogu.“ Na to reče Majka: „Ja sam Majka Milosrđa i svojoj kćeri dok spava pripremam odjeću, dok se odijeva, pripremam joj jelo, dok radi, pripremam joj krunu i sve dobro.“ Trideset i deveto poglavlje Majčine riječi Sinu o zaručnici i Kristov odgovor Majci. Dalje, Majčine riječi o tome što označavaju lav i janje i kako Bog zbog ljudske nezahvalnosti i nestrpljivosti dopušta da im se događa što im se inače ne bi dogodilo. Majka je razgovarala sa svojim Sinom Isusom i reče: „Naša kćer je kao janje koje svoju glavu stavlja u lavlje ralje.“ Sin odgovori: „Bolje je da janje svoju glavu stavlja u lavlje ralje tako da s lavom postane jedno meso i jedna krv nego da janje isiše krv iz lavljeg mesa; jer lav će se zbog toga rasrditi, a janje, čija je hrana sijeno, postat će bolesno. No, najdraža Majko, koja si u svojoj utrobi nosila svu mudrost i puninu ukupne pameti, pomogni joj prepoznati što je lav, a što janje.“ Majka odgovori: „Blagoslovljen Ti, Sine moj, koji si, u vječnosti ostajući kod Oca, sišao, ali se nikad nisi odvojio od Oca. Ti si lav, ali od plemena Judina; Ti si janje bez mrlje na koje je pokazao Ivan. Svoju glavu u lavlje ralje stavlja onaj tko povjeri svu svoju volju Bogu i kad bi mogao, ne bi je izvršio ukoliko ne bi znao da se Tebi sviđa. Lavlju krv pak siše onaj tko nad Tvojom pravednošću i slaganjem gaji nestrpljive želje i trudi se postići drugo od onoga što si mu odredio i želi biti u drugom staležu nego što se Tebi sviđa i nego što bi mu samome bilo korisnije. Tako se Bog ne ublažuje, već srdi. Jer kao što je janjeva hrana sijeno, tako se i čovjek treba zadovoljiti niskim stvarima i malim staležom. Zato Bog zbog ljudske nezahvalnosti i nestrpljivosti dopušta mnogo toga za spas ljudi što se inače ne bi dogodilo. Zato, moja kćeri, prepusti svoju volju Bogu i budeš li koji put manje strpljiva, podigni se kroz pokoru; jer pokora je kao pralja koja dobro ispire mrlje, a kajanje odlična bjelilica.“ Četrdeseto poglavlje Kristove riječi zaručnici koje objašnjavaju što je kršćanska smrt. Kako čovjek umire loše ili dobro i kako se Božji prijatelji ne trebaju žalostiti kad vide kako Božji sluge umiru strašnom tjelesnom smrću. Sin Božji reče: „Ne boj se, moja kćeri, ova bolesnica neće umrijeti jer mi se sviđaju njezina djela“. Nakon što je ipak umrla, Sin Božji opet reče: „Gledaj, moja kćeri, istina je što sam ti rekao: ona nije mrtva jer njezina slava je velika; odvajanje duše od tijela je kod pravednih samo kao san jer se bude u vječnom životu. Ali smrću treba nazvati kad od tijela odvojena duša živi u vječnoj smrti. Mnogi koji se ne obaziru na budućnost žele umrijeti kršćanskom smrću. No što je kršćanska smrt doli umrijeti kao što sam ja umro, nevino, dobrovoljno i strpljivo? Treba li me se možda prezirati jer je moja smrt bila prijezirna i teška? Ili jesu li moji izabrani budale jer su podnosili prijezirno ili je sudbina ili kretanje zvijezda to donijelo? Nikako! Moji izabrani i ja smo trpjeli teško da bismo riječju i uzorom pokazali da je put u nebo težak i da bi se zlima objavilo koju čistoću trebaju ako već izabrani i nevini moraju podnositi tako teško. Zato znaj kako sramotno i loše umire onaj koji živi razuzdano i u smrti još ima volju griješiti, koji ako u svijetu živi u blagostanju želi živjeti dulje i ne daje Bogu zahvalu. Tko pak Boga voli iz sveg srca i nevin je mučen prijezirnom smrću ili opterećen dugom bolešću, on živi i umire sretan jer oštra smrt umanjuje grijeh kao i kaznu za grijeh, a uvećava krunu. Gledaj, podsjećam te na dva koji su prema ljudskom sudu umrli prijezirnom i gorkom smrću i koji da nisu prema mojoj pravednosti postigli takvu smrt ne bi bili spašeni. No budući da Gospodin ne kažnjava dvaput one koji su slomljena srca, došli su do krune. Zato se Božji sluge ne trebaju žalostiti ako su vremenito bičevani ili ako umru gorkom smrću jer najveća je sreća tugovati jedan sat i imati nevolju u svijetu da se ne bi došlo u teže čistilište iz kojeg neće biti bijega niti vremena za raditi.“ Četrdeset i prvo poglavlje Majčine riječi kćeri da svećenici koji su na ispravan način postigli službu za odrješenje mogu ma koliko god veliki grešnici bili odriješiti od grijeha, a isto vrijedi i za sakrament euharistije. Majka reče: „Idi k onome koji ima službu; jer koliko god gubav vratar bio, ako ima ključ, ne može ništa manje otvoriti vrati nego zdravi. Tako je i s odrješenjem i sakramentom oltara; jer sluga može biti bilo tko i ako je službu odrješenja primio na ispravan način, može odrješiti grijehe. Zato se nijednoga ne smije prezirati. No ipak, upozoravam te u dvije stvari. Jedna je da ono što tjelesno voli i želi neće imati; druga je da će njegov život vrlo brzo biti skraćen. I kao što mrav koji dan i noć nosi zrnce ponekad padne kad dođe blizu otvora i ugine u ulazu, a zrnce ostane vani, tako će i on umrijeti ukoliko počne postizati plod svojeg rada i za svoj uzaludan posao će biti obeščašćen i kažnjen.“ Četrdeset i drugo poglavlje Majčine riječi kćeri kako su dobro vladanje i djela pravednosti kod Božjih prijatelja predstavljeni grede kod vrata. I kako se sluge trebaju čuvati od zla klevetanja. Majka reče: „Kaže se da su Božji prijatelji kao dvije grede kod vrata kroz koja drugi trebaju ući. Zato ih se brižno treba čuvati da onima koji ulaze na putu ne bude ništa surovo ili oštro ili nešto drugo što bi ih zaustavilo. Što drugo znače grede doli ćudoredno vladanje, djela pravednosti i okrepljujuće govore koji na Božjim prijateljima dnevno trebaju doći na vidjelo? Zato se pažljivo treba čuvati da ništa oštro, to jest da se u ustima Božjih prijatelja ne nađe nikakva riječ koja sadrži zlo ogovaranje ili je nepromišljena; u njihovim djelima se također ne smije zamijetiti ništa svjetovno pred čim bi oni koji žele ući uzmaknuli i zbog čega bi se grozili ulaska.“ Četrdeset i treće poglavlje Majčine riječi zaručnici kako su zli pastiri uspoređeni s crvom koji glođe korijenje stabla. Majka reče: „Kao što crv koji kad ugleda dobro sjeme ne pita koliko se ploda gubi ili otpada ako može glodati korijenje ili ono što je najbliže zemlji, tako i ovi duhovni pastiri ne pitaju propadaju li duše ukoliko postižu svoj dobitak i svoje vremenito dobro. Zato će nad njih doći pravednost moga Sina i bit će vrlo brzo uzeti.“ Kćer odgovori: „Sve vrijeme, koliko god nam ono moglo biti dugo, pred Bogom je kao trenutak; no strpljivost Tvoga Sina je velika i sa zlima.“ Majka odgovori: „Zaista, kažem ti njihov sud neće biti odgođen već će strašno doći nad njih i bit će otrgnuti od svojih radosti u sramotu.“ Četrdeset i četvrto poglavlje Kristove riječi zaručnici kojima tijelo uspoređuje brodom, svijet morem i kako volja ima slobodu voditi duše u nebo ili pakao. Kako je zemaljska ljepota usporediva čaši. Sin Božji reče: „Čuj, ti koja iz oluja svijeta želiš dospjeti u luku mira, da se svaki koji je na moru ne smije bojati ako stoji kraj onoga koji vjetrovima može zabraniti da pušu, koji svemu tjelesnome što želi naštetiti zapovijeda da odstupi i zapovijeda stijenama da se smekšaju i može zapovjediti olujama da vode brod u sigurnu luku. Tako su na tjelesan način u svijetu neki kao brod koji vodi tijelo preko vode svijeta, neke do utjehe, neke do nevolje jer ljudska volja je slobodna i neke duše vodi u nebo, druge u dubinu pakla. Zato se Bogu sviđa ona volja koja ništa ne želi čuti žarkije doli Božju čast biti želi živjeti za nešto drugo doli da može služiti Bogu; jer u takvoj volji Bog rado stanuje, ublažava sve opasnosti duše i smekšava stijene koje dušu mnogo puta ugrožavaju. Što su drugo stijene doli zla žudnja? Jer ljupko je vidjeti što svijet posjeduje i sam to posjedovati, radovati se časti svoga tijela i kušati sve što raduje tijelo. U takvim stvarima duše je često u opasnosti. Ali ako je Bog na brodu, sve gubi svoju tvrdoću i duša prezire sve one stvari jer sva tjelesna i zemaljska ljepota slična čaši koja je izvana oslikana, ali iznutra je puna zemlje. Ako se čaša razbije, nije korisnija crne zemlje koja nije stvorena ni zbog kojeg drugog razloga doli da bi se njome kupilo nebo. Zato svaki čovjek može mirovati i jednom se s radošću probuditi ako od časti svijeta bježi isto kao od otrovna zraka i gnuša se požude tijela jer je Bog svakog sata uz njega.“ Četrdeset i peto poglavlje Riječi jadikovanja pred carskim veličanstvom o tome kako se četiri sestre, kćeri kralja Isusa Krista, naime: Poniznost, Uzdržljivost, Skromnost i Ljubav sad smatraju bezvrijednima, a kćeri kralja đavla: Oholost, Žudnja, Preobilje i Simonija se nazivaju uglednim ženama. Ne žalim se samo radi sebe već u ime mnogih Božjih izabranika pred vašim carskim veličanstvom na to kako su bile četiri sestre, kćeri jednog moćnog kralja od kojih je svaka imala sjedište i vlast u svojem očinskom nasljeđu. Oni koji su htjeli vidjeti ljepotu tih sestara, primili su utjehu kroz njihovu ljepotu i dobre primjere iz njihove pobožnosti. Prva sestra se zvala Poniznost u raspoređivanju svih stvari koje treba izvršiti. Druga sestra se zvala Uzdržljivost od svakoga grešnog ophođenja. Treća sestra je bila zvana Skromnost bez svog preobilja. Četvrta sestra se zvala Ljubav kod nevolja bližnjeg. Ove četiri sestre su sad u svojem očinskom nasljeđu potisnute i prezirane od skoro svih. Njihovo sjedište su zauzele četiri izvanbračne sestre koje su rođene od bludnika i nazivaju se uglednim gospođama. Prva se zove gospođa Oholost koja je tu da se svidi svijetu. Druga se zove gospođa Žudnja za željama svega tjelesnoga. Treća se zove gospođa Preobilje u nužnome. Četvrta se zove gospođa Simonija od čije se prevare skoro nitko ne može čuvati; jer bilo da je ono što uzima stečeno na pravedan ili nepravedan način, sve prima s pohlepom. Ove četiri gospođe govore protiv Božjih zapovjedi, žele ih učiniti bezvrijednima i daju mnogim dušama prigodu za vječno prokletstvo. Zato radi ljubavi koju je Bog imao prema vama djelujte, gospodine, i pomognite onim četirima sestrama koje se nazivaju vrlinama i izišle su iz vrline Isusa Krista, samog najvišeg kralja. One su sad u svetoj Crkvi koja je Kristovo nasljeđe potisnute da bi opet mogle biti uzvišene i da bi se potisnuli poroci koji se u svijetu nazivaju uglednim gospođama jer su izdajnice duša jer su rođene od samog poroka izdajnika đavla. Četrdeset i šesto poglavlje Zaručničine riječi opomene jednom gospodinu radi povrata protupravno stečene imovine i o glasu jednog anđela koji protiv njega izriče okrutnu kaznu. „Gospodine, upozoravam vas na opasnost koja prijeti vašoj duši tako što vam dozivan u sjećanje kako se u Starom zavjetu čita kako je kralj želio vinograd jednog čovjeka i za vinograd je ponudio punu cijenu. No budući da se vlasniku nije svidjelo prodati ga, kralj je postao zlovoljan i prisvojio si je vinograd nepravdom i nasiljem. Njemu je kasnije govorio Duh Sveti po ustima jednog proroka i izrekao je kralju i kraljici osudu da zbog te nepravde moraju umrijeti vrlo sramotnom smrću. To im se i dogodilo i njihova djeca nikad nisu bila sretna zbog posjedovanja tog vinograda. Budući da ste kršćanin i na neokrnjen način imate vjeru i pouzdano znate da je Bog još uvijek isti koji je bio i onda i tako moćan i pravedan kao i onda, nedvojbeno možete prepoznati da će vam isti Bog biti pravedni sudac i moćni osvetnik ako želite posjedovati nešto na nepravedan način ili tako da vlasnika protiv njegove volje prisilite na prodaju ili mu želite dati bilo koju cijenu. S boli se trebate brinuti da će takva osuda doći nad vas kao što se čita da je došla nad onu kraljicu i da vaša djeca neće postati bogata kroz nepravedno stečeno, već će ih mučiti nedostatak. Zato te podsjećam na radi muke Isusa Krista koji je tvoju dušu otkupio svojom dragocjenom krvlju i upozoravam te da ne proigraš svoju dušu zbog neke prolazne stvari, već svima koje si ti ili koji su zbog tebe na nepravedan način oštećeni učiniš zadovoljštinu i sve što si stekao na nepravedan način nadoknadiš na utjehu onima koji sad pate u bolima i drugima za uzor ukoliko još želiš primiti Božje prijateljstvo. Bog mi je svjedok da ovo ne pišem sama od sebe jer te ne poznajem, već me ono što se dogodilo jednoj izvjesnoj osobi prisililo da ti pišem pod božanskim sažaljenjem prema tvojoj duši. Ona je osoba naime čula ne u snu, već budna dok je molila glas jednog anđela koji je govorio: 'Björn, Björn, ti koji si tako odvažan protiv Boga i pravednosti, tvoja volja je u tebi nadvladala tvoju savjest tako da potpuno šuti, a tvoja volja govori i čini Zato ćeš ubrzo doći pred sud, pred Božji sud gdje će tvoja volja šutjeti, a tvoja savjest govoriti i prema ispravnoj osudi same pravednosti prokleti.'“ Četrdeset i sedmo poglavlje Sinove riječi zaručnici kako se moramo čuvati đavlovih kušnji. Kako je đavao predstavljen neprijateljem, Bog kokoši, Njegova moć i mudrost krilom, njegovo milosrđe perjem, a ljudi pilićima. Sin reče: „Ako neprijatelj kuca na vrata, ne smijete biti kao koze koje trče na zid ili ovnovi koji dižu prednje noge i međusobno se udaraju rogovima, već trebate biti kao pilići koji kad vide pticu koja im šteti kako leti u zraku, trče od majčino krilo kako bi se sakrili. Ako i ne mogu uhvatiti više od jednog majčina pera, raduju se ako mogu biti pokriveni i samo njime. Tko je drugi vaš neprijatelj doli đavao koji je zavidan na sva dobra djela, čiji je posao kušnjama kucati na čovjekovu dušu i uznemiriti je. Povremeno kuca gnjevom, zlim ogovaranjem, ponekad nestrpljivošću i prosuđivanjem Božjih odluka ako sve ne ide prema želji; vrlo često kuca i uznemiruje vas bezbrojnim mislima da bi vas mogao odvući od Božje službe i da bi se vaša dobra djela pred Bogom zamračila. Kakve god vrste bile vaše misli, ne smijete napustiti svoje mjesto, niti biti kao koze koje trče na zid, to jest njeguju tvrdoću srca ili u vašim srcima prosuđivati djela drugih jer često je onaj tko je danas bio zao sutra dobar. Naprotiv, trebate prignuti svoje rogove, stajati i slušati, to jest poniziti se i bojati se tako što zadržite strpljivost i molite Boga da se ono što je počelo loše pretvori u dobro. Ne smijete biti ni kao ovnovi koji udaraju rogovima, to jest na riječi uzvraćaju riječima i gomilaju porugu na porugu, već postojano trebate čvrsto stajati na nogama i šutjeti, to jest hrabro suzbijati sklonost tijela tako da kod govorenja i odgovaranja promišljate i strpljivo se prisilite jer je dužnost pravedna čovjeka pobijediti samog sebe i suzdržati se dozvoljena govorenja da bi se izbjeglo brbljanje i uvreda. Jer tko u uzbuđenju prejako otkrije svoje osjećaje, donekle ima dojam da se branio i otkrio nestabilnost svog uma; zato neće primiti krunu jer nije htio jedno vrijeme imati strpljivost kojom bi mogao osvojiti svog brata koji ozljeđuje, a sebe pripremiti za dragocjenu krunu. A što su drugo krila kokoši doli božanska moć i mudrost? Ja sam tako kao kokoš i snažno štitim svoje mlade koji na moj poziv dotrče, to jest žele sjenu mojih krila, od đavolje omče i mudro ih svojim nadahnućima privlačim do spasa. Što je drugo perje doli moje milosrđe? I ne može li onaj koji ga postigne biti siguran kao pilić koji se grije ispod majčina krila? Zato budite kao pilići i dojurite mojoj volji i govorite kod svih kušnji i protivnosti riječima i djelima: 'Neka bude Božja volja!' jer one koji se uzdaju u mene branim svojom moći. Okrjepljujem ih svojim milosrđem, držim ih u svojoj moći, posjećujem ih svojom utjehom i rasvjetljujem svojom mudrošću, svojom ljubavlju ih nagrađujem stostruko.“ Četrdeset i osmo poglavlje Sinove riječi zaručnici o izvjesnom kralju kako treba umnožiti Božju čast i ljubav prema dušama i o osudi protiv njega ukoliko to ne učini. Sin Božji reče: „Ako me ovaj kralj želi častiti, neka prvo umanji moje obeščašćivanje i umnoži moju čast; moje obeščašćivanje se sastoji u tome da moje zapovjedi koje sam donio i riječi koje sam osobno govorio prezrene i gotovo da ih većina smatra za ništa. Želi li me dakle voljeti, neka ubuduće nosi veću ljubav prema dušama onih za koje sam krvlju svoga srca otvorio nebo. Traži li više postići mir u Bogu nego proširiti svoje očevinsko nasljedstvo, sigurno će od Boga imati više radosti i pomoći da opet osvoji Jeruzalem, ono mjesto gdje je ležalo moje umrlo tijelo. Ti koja ovo čuješ, reci mu još ovo: Ja, Bog, dopustio sam da bude okrunjen. Zato mu je dužnost slijedi moju volju i da me iznad svega časti i voli; ukoliko to ne učini, njegovi dani će se dani skratiti. I oni koji ga tjelesno vole će nevoljom biti odvojeni od njega i njegovo će kraljevstvo biti razdijeljeno u više dijelova.“ Četrdeset i deveto poglavlje Zaručničino viđenje pod obličjem Crkve i o njegovu tumačenju koje sadrži način i položaj prema kojima bi papa trebao vladati s obzirom na sebe, na kardinale i druge prelate svete majke Crkve i što je više moguće u poniznosti. Jedna se osobi ukazalo kao da se nalazi u širokom koru. I pojavilo se veliko i sjajno sunce i bila su dvije stolice kao propovjedaonice, jedna desno, druga lijevo koje su se nalazile u širokom razmaku od sunca. Iz sunca su izlazile dvije zrake prema stolicama. Onda se od stolice koja je stajala lijevo čuo glas. On je govorio: „Budi pozdravljen u vječnost kralju, stvoritelju, otkupitelju i pravedni suče! Gledaj! Tvoj namjesnik koji u svijetu sjedi na Tvojem mjestu je svoje sjedište već vratio na njegov stari položaj gdje je sjedio prvi papa Petar koji je bio knez među apostolima.“ Od stolice desno odgovori jedan glas i reče: „Kako će moći ući u svetu Crkvu kod koje su otvori šarki puni hrđe i zemlje? Zato se vratnice i naginju prema zemlji jer na šarkama nema mjesta na koje bi zakvačke prianjale da drže vratnice. Zakvačke su ispružene potpuno ispravno i izgubile su svoju zakrivljenost da drže vratnice. Podna obloga je potpuno razrovana i pretvorena u duboke jame kao nadasve duboki bunari koji nemaju dno. Krov je premazan smolom i u požaru je od vatre i sumpora koji kaplje dolje kao gusta magla, a crni i debeli dim koji se diže iz gorućeg krova je sve zidove ispunio čađom. Dolikuje li dakle Božjem prijatelju imati stan u takvu hramu?“ Glas od lijeve stolice odgovori: „Rastumači duhovno što si rekao tjelesno.“ Na to će glas: „Pod vratnicama se podrazumijeva papa, a pod šarkama poniznost koja isključuje svaku oholost tako da se na njoj ne smije pojaviti ništa osim onoga što pripada poniznoj službi jednog biskupa i otvor mora biti potpuno slobodan od hrđe. No sad su u otvorima koji predstavljaju poniznost napunjene preobiljem, bogatstvom i imovinom i sva je poniznost pretvorena u svjetovni raskoš što treba razumjeti tako papa se koji je uspoređen s vratnicama naginje hrđi i blatu svjetovnih stvari. Zato papa treba početi u istinskoj poniznosti kod samog sebe, najprije u svojem kućnom uređenju, na odjeći, zlatu, srebru i srebrnim priborom, konjima i ostalim uporabnim predmetima tako da razdvoji obilje od nužnog i preda siromasima, naime onima koje je upoznao kao Božje prijatelje. Zatim treba svoju kućnu poslugu umjereno odrediti, zadržati samo nužne sluge koji mu čuvaju tijelo jer iako stoji u Božjoj ruci kad ga želi pozvati na sud, ipak je ispravno da ima sluge da bi jačao pravednost u da bi mogao poniziti one koji se dižu protiv Boga i običaja svete Crkve. Pod zakvačkama koje se pričvršćuju vratnicama se podrazumijevaju kardinali koji su se koliko mogu ispružili svakoj oholosti, pohlepi i tjelesnoj požudi. Zato papa treba u ruke uzeti čekić i kliješta i šarke saviti po svojoj volji tako da im ne dopusti više odjeće, kućne posluge i opreme nego što im je nužno za uzdržavanje. Treba ih saviti kliještima, to jest blagim riječima, božanskim savjetom i očinskom ljubavlju. Ne žele li poslušati, neka uzme čekić, to jest pokaže im strogoću i učini što može bez da djeluje protiv pravednosti sve dok se ne saviju prema njegovoj volji. Pod podnom oblogom se podrazumijevaju biskupi i svjetovni svećenici čija pohlepa nema dno, iz čije se oholosti i raskošna života se diže dim koji svi anđeli na nebu i Božji prijatelji na zemlji proklinju. Papa to može u mnogim dijelovima popraviti ako svakome dopusti imati nužno, ali ne izobilje i svakom biskupu zapovijedi obratiti pozornost na život svojih svećenika i da se svakome koji ne bude htio popravi svoj život i održavati umjerenost potpuno oduzmu prihodi jer je Bogu draže da se na takvom ne čita nijedna misa nego da razvratne ruke dodiruju Božje tijelo.“ Pedeseto poglavlje Djevičine riječi zaručnici kako se Bogu ništa ne sviđa tako jako kao to da ga ljudi vole iznad svega. To pokazuje na primjeru jedne poganske žene koja je zbog velike ljubavi koju je nosila prema stvoritelju postigla milost. „Činilo mi se kao kralj sjedi na sudačkoj stolici i svaka živa osoba se morala postaviti pred njega; kraj svake osobe su stajala dvojica od kojih je jednog predstavljao vanjski izgled naoružana ratnika, a drugi se pokazivao kao crni Etiopljanin. Pred sudom je stajala propovjedaonica na kojoj je ležala knjiga koja je bila uređena kao što sam prije vidjela kad sam vidjela tri kralja kako stoje pred njom. Vidjela sam i kao da cijeli svijet stoji pred propovjedaonicom i čula kako sudac govori naoružanu ratniku: 'Pozovi mi pred sud one kojima su služio s ljubavlju.' I oni koju su bili imenovani, odmah su pali. Neki od njih su ostali ležati dulje, neki kraće prije nego su se odvojile od tijela. Ne mogu shvatiti sve što sam vidjela i čula jer sam čula osude mnogih još živih koji uskoro trebaju biti pozvani. No ipak mi je od suca rečeno slijedeće: 'Ako ljudi svoje ponašanje okrenu na bolje, ublažit ću svoj sud.' Onda sam vidjela i mnoge kako su osuđeni neki na čistilište, drugi na vječni jao.“ Pedeset i prvo poglavlje Zaručničino čudesno i strašno viđenje jedne duše koja je postavljena pred suca. O Božjim prigovorima i sudačkoj knjizi protiv one duše. O dušinim odgovorima protiv nje same i raznolikim čudnovatim mukama koje su kod nje primijenjene za čišćenje. „Dalje sam vidjela kako su ratnik i Etiopljanin koje sam prije vidjela pred suca stavili jednu dušu. I rečeno mi je: 'Ono što sad vidiš se sve dogodilo s ovom dušom u vrijeme kad se odvojila od tijela.' Kad je duša izložena sucu, stajala je sama, nije bila u rukama dvojice koji su je predstavili; stajala je gola i naricala je jer nije znala kamo će doći. Onda mi se učinilo kao da je svaka riječ u knjizi govorila sama za sebe odgovarala na sve što je duša govorila. Pred sučevim uhom i svom njegovom nebeskom vojskom je govorio naoružani ratnik prvo ovako: 'Nije ispravno da se na sramotu ove duše njoj predbacuju grijesi koje je uklonila ispovijeđu.' Ipak, ja koja sam imala ovo viđenje sam onda dobro i potpuno prepoznala da je onaj ratnik koji je govorio znao sve u Bogu, ali je govorio zato da bih ja mogla razumjeti. Onda je iz knjige pravednosti došao odgovor: 'Ova duša je činila pokoru, ali njezino kajanje nije bilo primjereno njezinim grijesima, a i zadovoljština nije bila ispravna. Zato sam mora patiti boli za ono što onda kad je mogla nije popravila.' Nakon ovih riječi je duša počela tako silno plakati kao da se potpuno slomila. No vidjele su se samo suze, ali se nije čuo glas. Potom je kralj govorio duši i reče: 'Neka tvoja savjest izloži one grijehe koje nije slijedila dostojna zadovoljština.' Onda je duša tako visoko podigla svoj glas da je se gotovo moglo čuti na cijelom svijetu i reče: 'Jao meni što nisam radila prema Božjim zapovijedima koje sam čula i poznavala!' i sama sebe okrivljujući je dodala: 'Nisam se bojala Božjeg suda.' Iz knjige joj je odgovoreno: 'Zato se moraš bojati đavla.' i duša je odmah odgovorila puna straha i drhteći kao da će se potpuno rastopiti: 'Nisam imala skoro nikakvu ljubav prema Bogu; zato sam činila malo dobroga.' Iz knjige joj je odmah odgovoreno: 'Zato pravednost zahtjeva da dođeš bliže đavlu nego Bogu jer te đavao svojim kušnjama namamio i privukao sebi.' Duša odgovori i reče: 'Sad prepoznajem kako se sve što sam činila dogodilo prema đavlovu nadahnuću.' Iz knjige se odgovorilo: 'Pravednost nalaže da je đavlovo pravo vratiti ti kaznom i nevoljom prema mjeri onoga što si učinila.' Duša reče: 'Od mojeg tjemena do pete nije bilo ničeg što nisam odijevala u oholost; jer neke isprazne i ohole dijelove odjeće sam sama izmislila, a druge sam nosila prema modi svoje zemlje; prala sam ruke i lice ne samo da bi bili čisti, nego da bi od ljudi mogli biti hvaljeni kao lijepi.' Iz knjige je odgovoreno: 'Pravednost kaže da je đavlovo pravo da ti prema zasluzi vrati što si se ukrašavala i kitila kako te nadahnjivao i nalagao. ' Duša dalje reče: 'Moja usta su se često otvarala nepromišljenim riječima čime sam se htjela svidjeti drugima i moje srce je željelo sve što pred svijetom nije bila sramota i poruga.' Iz knjige je odgovoreno: 'Zato se tvoj jezik mora izvući i rastegnuti, a zubi iskriviti i sve stvari koje najviše mrziš se moraju staviti pred tebe, a nasuprot tome oduzeti sve što ti se sviđa.' Duša reče: 'Velika mi je radost bila da su u mojem primjeru mnogi našli prigodu da oponašaju moje vladanje.' Iz knjige je odgovoreno: 'Zato je pravednost da svaki koji bude preveden u takav grijeh zbog kojeg si ti kažnjena podnosi istu kaznu i da ti bude pridružen tako da se kad dođe k tebi tvoja muka umnoži.' Nakon ovih riječi mi se učinilo kao da je duši oko glave vezan lanac kao kruna i tako jako stegnut da su zatiljak i čelo spojeni zajedno. Oči su ispale ih svojih rupa i visjele su na svojim korijenima preko obraza. Kosa joj je usahla kao da je izgorjela od vatre. Mozak se smrvio i isticao kroz nos i uši, jezik je bio izvučen, a zubi iskrivljeni. Kosti u ruci su bile slomljene i svijene kao uže. Šakama je oderana koža i vezane su za vrat. Prsa i trbuh su tako jako pritisnuti na leđa da su se rebra slomila, a srce je s ostalim iznutricama ispalo i raspuknulo se, bedra su visjela na stranama prema dolje, a slomljene kosti su izvučene na način kao što se tanak konac namata u iglu. Nakon što sam to vidjela, odvrati Etiopljanin: 'O, suče, grijesi ove duše su već kažnjeni kao što je pravedno, spoji nas zato sad oboje, mene i dušu, tako da više nikad ne budemo razdvojeni.' Ali naoružani ratnik reče: 'Čuj, o, suče koji sve znaš, tebi pripada čuti i zadnje misli i zadnju sklonost koje je ova duša imala na kraju svoga života. U zadnjem je trenutku razmišljala ovako: 'Ah, kad bi mi Bog htio produljiti život, rado bih popravila svoje grijehe i služila mu sve vrijeme svoga života i ne bih ga nikad više uvrijedila.' Tako je, o, suče, mislila i htjela. Spomeni se također Gospodine kako ova duša nije živjela tako dugo da bi potpuno prepoznala stanje svoje svijesti; spomeni se zato njezine mladosti i budi joj milosrdan.' Sad je iz knjige pravednosti uslijedio slijedeći odgovor: 'Takve misli na kraju ne zaslužuju pakao.' I sudac reče dalje: 'Radi moje muke će duši biti otvoreno nebo nakon što je prije toga postigla čišćenje primjereno njezinim grijesima, osim ako još prije ne primi pomoć kroz dobra djela živih.'„ Objašnjenje Ova se žena zavjetovala na djevičanstvo u ruku jednog svećenika, ali se nakon toga udala, onda je kod poroda došla u opasnost i umrla. Pedeset i drugo poglavlje Strašno zaručničino viđenje o jednom muškarcu i ženi. anđelovu tumačenju viđenja zaručnici u kojem je sadržano mnogo čudesnoga. „Ukazao mi se muškarac čije su oči bile iskopane i visjele su na dva živca preko obraza. Imao je uši kao pas, nos kao konj, usta kao ralje divljeg vuka. Ruke su bile kao velikog bika, noge kao lešinara. Ukazala mi se i žena koja je stajala kraj njega i čija je kosa bila kao trnje. Oči su joj se nalazile na zatiljku. Uši su joj bile otkinute a nosnice pune trulog gnoja. Usnice su bile kao zmijini zubi. Na jeziku se nalazila otrovna bodlja. Ruke su bile kao dva lisičja repa, noge kao dva škorpiona. Dok sam ja budna, a ne spavajući to gledala to vidjela, rekoh: 'Što je to?' Odmah mi progovori ugodno zvučeći glas koji je bio tako utješan da je svaki strah odstupio od mene. On reče: 'Za što smatraš ovo što vidiš?' Odgovorih: 'Ne znam je su li ovi koje gledam đavoli ili divlje životinje rođene od gadne životinjske vrste ili od Boga tako oblikovani ljudi.' Na to mi glas odgovori: 'Nisu niti đavoli jer oni tijelo kao što vidiš da ovi imaju, niti su životinjska vrsta jer su rođeni od Adamova roda. Također nisu tako stvoreni od Boga, već u svojim dušama pred Bogom izgledaju tako unakaženi od đavola kao što vidiš u tjelesnoj slici. Želim ti pokazati što to znači na duhovan način. Oči onog čovjeka ti izgledaju kao iskopane; vise na dva živca. Pod tim živcima možeš podrazumijevati koju je imao i to prvo da Bog vječno živi, drugo da će njegova duša nakon smrti živjeti vječno živjeti bilo u zlu, bilo u dobru. Pod očima ćeš razumjeti prvo da je trebao razmatrati kako može izbjeći grijeh, drugo kako može izvršavati dobra djela. Oba oka su iskopana zato što nije po mjeri želje za nebeskom slavom izvršavao dobra djela, niti je od straha pred paklom bježao od grijeha. Ima i pseće uši. Jer kao što se pas ne obazire na ime svojeg gospodara ili bilo koje drugo ime kao na svoje vlastito kad čuje da ga se zove, tako i ovaj nije više brinuo za čast Božjeg imena nego za čast vlastita imena. Ima i nosnice kao konj. Jer kao što nezauzdan konj uživa u smradu svog izbačenog izmeta, tako se i ovome sviđa misliti na svoje izvršene grijehe koji su pred Bogom smatrani izmetom. Ima i ralje kao divlji vuk koji nakon što je trbuh i ralje napunio onim što je vidio želi proždrijeti i drugo živo što čuje da se kreće. Tako bi i ovaj kad bi posjedovao sve što očima vidi želio posjedovati još i ono za što čuje da drugi posjeduju. Ima i ruke kao stopala jakog bika koji kad je srdit životinju koju nadvlada u žestini svoga gnjeva raskida svojim stopalima bez da se brine za iznutrice ili meso samo da mu može uzeti život. Sličan je i ovaj; jer kad je u gnjevu, ništa ga ne brine hoće li duša njegova neprijatelja sići u pakao niti hoće li njegovo tijelo biti smrtno mučeno ako mu može uzeti život. Ima i noge kao lešinar; jer kao što lešinar svoje noge snažno postavlja na plijen koji želi proždrijeti sve dok mu se snage ne izmore i mora pustiti plijen, tako i ovaj što je stekao na nepravedan način želi zadržati do smrti, dok će to nakon što ga sve snage napuste morati ostaviti. Ženina kosa izgleda kao trnje. Pod voljom se budući da se nalazi gore na glavi i krasi čovječje lice podrazumijeva volja koja se ispred svih želi svidjeti najvišem Bogu; jer takva volja krasi dušu pred Bogom. Budući da se volja ove žene uglavnom nastoji svidjeti ovom svijetu i to više nego najvišem Bogu, njezina kosa izgleda kao trnje. Oči se pokazuju na zatiljku jer oči svoga srca odvraća od onoga što je Božja dobrota učinila za nju tako što ju je stvorio, otkupio i na različite načine se za nju korisno brinuo. Nasuprot tome svoju pažnju napeto upravlja prema onome što je prolazno iako joj dnevno umiče sve dok potpuno ne nestane iz njezina pogleda. Uši duhovno izgledaju otkinuto jer se vrlo malo brine čuti nauk ili propovijed svetog Evanđelja. Nosnice su pune smrdljivog gnoja; jer kao što se miris kroz nosnice penje sve do mozga da ga kad je sladak jača, tako ova žena svoju snagu traži u grešnim sklonostima trulim radostima svijeta koje joj se penju u mozak. Njezine usnice izgledaju kao zmijski zubi i na jeziku se nalazi otrovna bodlja. Jer iako zmija vrlo snažno stišće zube skupa da bi štitila bodlju da se slučajno ne bi slomila, ipak među zubima gdje ima otvore teče prljavština. Na sličan način ona zatvara svoje usnice pred istinskom ispovijedi da se ne bi slomila radost grijeha koja je za njezinu dušu otrovna bodlja; no ipak prljavština njezinih grijeha se jasno pojavljuje pred Bogom i njegovim svetima.' 'Govorio sam ti prije o sudu i odbijanju braka koji su sklopili protiv propisa Crkve. Sad ću ti detaljnije objasniti. Vidjela si ruke spomenute žene kao lisičje repove i njezine noge kao škorpione. To je zato jer je u svim udovima i pokretima bila tako neuredna da je kroz nepromišljenost svojih ruku i hod svojih nogu izazivala tjelesnu požudu i dušu svojeg muža ubola teže nego škorpion.' I gledaj, istog trenutka se pojavio Etiopljanin; u ruci je držao trozub i na jednom stopalu je imao tri nadasve oštre kandže; on poviče i reče: 'O, suče, moj čas je već došao! Čekao sam i šutio. Sad je vrijeme za djelovanje.' I odmah dok je sudac sa bezbrojnom nebeskom vojskom sjeo su mi se ukazali muškarac i žena koji su bili goli. I sudac im reče: 'Recite, iako sve znam, što ste učinili.' Muškarac odgovori: 'Znali smo veze koje Crkve veže, ali se nismo na njih obazirali, već ih štoviše prezirali. ' Sudac odgovori: 'Budući da niste htjeli slijediti Gospodina, pravedno je da osjetite zlobu krvnika.' I Etiopljanin odmah zabije u srca njih oboje jednu kandžu i tako ih je jako pritisnuo da su izgledali kao da su stavljeni u prešu. I sudac reče: 'Gledaj, kćeri moja, to zaslužuju oni koji se svjesno radi stvora udaljavaju od svojeg stvoritelja.' Sudac potom reče oboma: 'Dao sam vam vreću da skupite plodove onoga što mi se sviđa; što mi sad donosite?' Žena odgovori: 'O, suče, tražili smo radosti trbuha, ali od toga nismo donijeli ništa osim sramote.' Na to sudac reče krvniku: 'Daj što je pravo.' I on odmah pričvrsti drugu kandžu u trbuhe njih oboje i ranio ih je tako moćno da se činilo kao da su sve iznutrice probušene. I sudac reče: 'Gledaj, to zaslužuju oni koji prekoračuju zakon i umjesto za lijekom još žeđaju za otrovom.' Dalje sudac reče oboma: 'Gdje je moje blago koje sam vam dao na korištenje?' Oboje odgovore: 'Stavili smo ga pod svoje noge jer smo tražili zemaljsko, a ne vječno blago.' Na to sudac reče krvniku: 'Daj što znaš i što si dužan dati.' On je odmah zabio svoju treću kandžu u njihova srca, trbuhe i stopala tako da je sve zajedno izgledalo kao klupko. I Etiopljanin reče: 'Gospodine, kamo da idem s njima?' Sudac odgovori: 'Ne stoji ti da se uzdigneš i raduješ.' Nakon što je to rečeno, muškarac i žena uzdišući u trenutku nestanu od Božjeg lica. Sudac dalje reče: 'Raduj se, kćeri, što si odvojena od ovakvih.'“ Pedeset i treće poglavlje Djevičine riječi zaručnici kako je spremna štititi sve majke, udovice i djevice za koje vidi da ustraju u pravoj namjeri i njezina Sina vole iznad svega. „Čuj“, reče Majka Božja, „ti koja cijelim srcem moliš da se tvoja djeca svide Bogu. Zaista, takva je molitva Bogu ugodna. Jer nema majke koja mojeg Sina voli iznad svega i to moli za svoju djecu kojoj ne bih odmah bila spremna pomoći ispuniti joj molitvu. Također nema udovice koja postojano Boga moli za pomoć da do smrti na Božju čast ustraje ostati u udovičkom stanju čiju molitvu ne bih odmah bila spremna ispuniti; jer i ja sam bila kao udovica budući da sam na zemlji imala jednog Sina koji nije imao tjelesnog oca. Isto tako nema djevice koja svoje djevičanstvo želi Bogu čuvati sve do smrti koju ne bih bila spremna štititi i jačati; jer ja sam zaista sama djevica. Također se ne trebaš čuditi zato što tako govorim. Jer pisano je da je David želio Šaulovu kćer dok je još bila djevica. Ali dobio ju je tek nakon što je postala udovica. K tome je još imao i Urijinu suprugu dok je njezin suprug još živio i zato nije bio bez grijeha. No duhovna radost moga Sina koji je Davidov Gospodin jer bez svih grijeha. Kao što su se tri načina života, naime djevičanstvo, udovištvo i brak Davidu sviđali na tjelesan način, tako se mojem Sinu sviđa to imati na duhovan način u njegovoj najčišćoj radosti. Zato nije čudo što pomažem.“ Pedeset i četvrto poglavlje Majčine riječi kćeri o sretnom, duhovnom rođenju izvjesna čovjeka koji je odgojen u najgorim grijesima i kako je to rođenje postigao molitvama i suzama Božjih slugu. Gledaj sina suza koji je nedavno rođen iz svijeta na duhovan način i koji je prije od svoje majke rođen u svijet. Jer kao što primalja koja iznosi dijete iz utrobe njegove majke najprije uzima glavu, onda ruke i naposljetku cijelo tijelo sve dok ne padne za zemlju, tako sam i ja učinila njemu zbog molitava i suza mojih prijatelja. Jer utoliko sam ga izvukla iz svijeta da je na duhovan način sad kao novorođeno dijete. Zato mora biti odgojen kako tjelesno, tako i duhovno. Onaj kojem sam te poslala treba ga odgojiti svojom molitvom i čuvati svojim dobrim djelima i savjetima; žena o kojoj ti je govoreno treba za njega moliti i čuvati ga na duhovan način tako da se obazire na to da dobiva svoju duhovnu hranu jer je bio tako duboko pao u smrtni grijeh da su svi đavoli u paklu o njemu govorili: „Otvorimo usta da ga gnječimo zubima i proždremo ako možda dođe. Držimo i ruke ispružene da ga slomimo i rastrgamo; imajmo i noge u pripravnosti da ga satremo i izgazimo.“ Tebi je zato rečeno da je sad rođen na duhovan način jer je oslobođen od moći đavola kao što možeš dobro razumjeti iz riječi koje si čula kako Boga voli srcem i tijelom iznad svega. Pedeset i peto poglavlje Majčine riječi kćeri o dječaku kojeg zbog molitava Božjih slugu želi voljeti i naoružati duhovnim oružjem. Sjeti se što je pisano o Mojsiju da ga je kraljeva kćer našla na vodi i voljela ga je kao vlastita sina. U skolastičkoj povijesti je također pisano kako je isti Mojsije pobijedio zemlju pticama koje su pojele otrovne zmije. Ja sam kraljeva kći iz roda Davidova i želim voljeti svakog dječaka kojeg sam našla olujnoj plimi suza koje su prolivene za njegov spas njegove duše koja je zatvorena u kovčeg njegova tijela. Oni o kojima sam govorila ga trebaju odgojiti sve dok ne dospije do starosti u kojem ću ga naoružati i poslati da osvoji zemlju nebeskog kralja. Kako će se to dogoditi je tebi doduše nepoznato, ali meni je poznato. Jer tako ću ga naoružati da će se o njemu govoriti: „Živio je kao čovjek, umro kao div i došao na sud kao dobar ratnik.“ Dodatak Sin Božji reče: „Kad je gladna životinja otjerana od svojeg plijena, iz daljine čeka dok ne nađe vremena se vrati natrag plijenu, a ako ne, onda ide u svoju jazbinu. Tako sam učinio i s vladarom ove zemlje. Opomenuo sam ga svojim dobročinstvima; opomenuo sam ga riječima i udarcima, ali što sam ja prema njemu bio blaži, to je postao nezahvalniji i zaboravniji što sam. Zato ću mu sad uzeti krunu i staviti ga do mojeg podnožja jer nije odano stajao svojoj kruni. Također ću nad njega i njegove ulizice poslati nemilosrdnu zmiju koja je rođena od otrovnice i lukave lisice koja će uznemiravati zemlju i stanovnike i očupati jednostavne, koja će se popeti na vrh zemlje i srušiti i pogaziti hvalisave. Dječaka ću pak kojeg su hranili moji prijatelji voditi drugim putom dok ne dospije do slavnijeg mjesta.“ Sin Božji reče dalje: „O tom će se dječaku još govoriti da je živio kao čovjek, borio se kao ratnik; bit će okrunjen kao Božji prijatelj. O, kćeri moja, što misle žene koje se hvale što njihova djeca odlaze u oholost? To nije slava, već sramota jer oponašaju kralja oholosti. Ali prava čast je i ratnik slave je onaj koji se hvali time da koliko može djeluje na Božju čast i stremi za višim i spreman je trpjeti što mu Bog želi da trpi. Takav jedan je Božji ratnik i bit će okrunjen s ratnicima neba.“ Pedeset i šesto poglavlje Djevičine riječi kćeri o jednome koji se ne treba žalostiti zbog prijekora. Majka reče: „Zašto je onaj ožalošćen? Otac ponekad udara sina blagom šibom. Ne treba se zbog toga žalostiti.“ Pedeset i sedmo poglavlje Majčine riječi kćeri kako Rim od korova mora biti očišćen prvo oštrim željezom, drugo vatrom i treće parom volova. Majka reče: „Rim je kao njiva na kojoj je narastao korov. Zato se prvo mora pročistiti oštrim željezom, zatim vatrom, nakon toga preorati parom volova. Zbog toga ću s vama učiniti kao onaj tko biljke presađuje na drugo mjesto. Ovom gradu se priprema takva kazna kao kad bi sudac rekao: 'Oderi cijelu kožu, izdvoji svu krv iz mesa, nasijeci sve meso na komade i slomi mu kosti tako da istekne sva srž.'“ Pedeset i osmo poglavlje Kristove riječi zaručnici koje pod slikom razlažu kako Krist predstavlja gospodara koji hodočasti, njegovo tijelo blago, Crkva kuću, a svećenici su predstavljeni čuvarima koje je kao pravi gospodar odlikovao sedmerostrukom čašću. Kako se Bog tuži kako ga nepravedni svećenici obeščašćuju sedmerostrukom sramotom i kako sedam odijela, naime sedam vrlina, pretvaraju u sedam poroka. Sin Božji reče: „Ja sam kao gospodar koji se vjerno borio u zemlji svoga hodočašća i radosno se vratio u zemlju svoga rođenja. Taj gospodar je posjedovao vrlo dragocjeno blago pri pogledu na koje su suzne oči postale jasne, tužni utješeni, bolesni zdravi, a mrtvi probuđeni. No da bi se to blago moglo valjano i sigurno čuvati, u slavi i časti je izgrađena i dovršena kuća kraj sedam stepenica preko kojih se penje do kuće i blaga. To je blago gospodar predao svojim slugama da ga nadgledaju, primjenjuju i vjerno čuvaju neokrnjeno tako da bi se mogla iskazati ljubav gospodara prema svojim slugama kao i da bi odanost slugu prema njihovu gospodaru postala vidljiva. Tijekom vremena je blago počelo zapadati u prezir. Kuća se rijetko posjećivala, čuvari su postali nemarni i ljubav prema gospodaru se smanjila. Kad je potom gospodar svoje prijatelje pitao za savjet što da čini kod takve nezahvalnosti, jedan od njih odgovori i reče: 'Pisano je da je naredba bila da nemarne suce i čuvare naroda objese na suncu; ali tvoje je milosrđe i sud; ti pošteđuješ sve jer je sve tvoje ti se milosrdan svima.' Ja sam u slici onaj gospodar; jer ja sam se pojavio u čovještvu kao hodočasnik na zemlji dok sam i u nebu kao i na zemlji bio moćan pomoću svoga božanstva. Na zemlji sam imao tako jaku borbu da su svi živci mojih ruku i mojih nogu zbog moje revnosti za spas duša bili rastrgani. Budući da sam htio napustiti svijet i uzaći na nebo od kojeg prema svojem božanstvu nisam nikad bio udaljen, ostavio sam svijetu dragocjenu uspomenu, naime moje presveto tijelo tako da se kao što se Stari zavjet hvalio arkom, manom, pločama zavjeta i drugim običajima novi čovjek može radovati novom zakonu, ali ne kao prije sjeni, nego istini, naime mojem razapetom tijelu koje ima uzor u Starom zavjetu. Da bi moje tijelo ostalo u slavi i časti, podigao sam kuću svete Crkve da u njoj bude čuvano i dirano. Svećenici su njegovi posebni čuvari koji donekle u službi stoje više od anđela jer su svećenici rukama i ustima diraju onoga koga sami se anđeli iz strahopoštovanja plaše dodirnuti. Svećenike sam odlikovao sedmerostruko kao stepenastim častima. Prvo, trebaju biti moji barjaktari i posebni prijatelji čistoćom duše i tijela; jer čistoća je prva stepenica prema Bogu kojeg ne dotiče niti mu pripada ništa što je nečisto. Iako je svećenicima zakona u vrijeme kad nisu žrtvovali bio dozvoljen odnos s njihovim ženama, to nije bilo čudo jer su nosili samo ljusku, a ne jezgru. Ali sad kad je došla istina, a slika odstupila, treba se truditi do to najviše čistoće i tako to više što je jezgra slađa od ljuske. I na znak takve jedne suzdržljivosti ponajprije se podrezuje kosa da ugođaj ne bi mogao vladati niti duhom niti tijelom. Na drugoj stepenici su svećenici postavljeni da u svoj poniznosti budu anđeoski muškarci jer se pomoću poniznosti duha i tijela doseže nebo i nadvladava oholi đavao. Na znak ove stepenice su svećenici postavljeni izgoniti đavle jer će ponizni čovjek biti uzvišen u nebo iz kojeg je drski đavao pao svojom ohološću. Svećenici su postavljeni na treću stepenicu da bi stalnim čitanjem svetog pisma bili Božji učenici kojima je zato od biskupa kao vojnicima mač u ruku dana knjiga da bi znali što treba činiti i molitvom i razmišljanjem se trudili ublažiti Božji gnjev za Božji narod. Na četvrtu stepenicu su svećenici postavljeni kao čuvari hrama promatrači duša da bi mogli biti zabrinuti za spas braće i jačati ih riječju i primjerom i slabe poticati na veće savršenstvo. Na petu stepenicu su postavljeni kao nadglednici i skrbnici oltara i preziratelja svjetovnih stvari tako da se dok služe oltaru i žive od oltara uopće ne bave svjetovnim stvarima osim ako to njihova služba zahtjeva. Na šestu stepenicu su postavljeni da bi bili apostolski muškarci propovijedanjem evanđeoske istine i da bi se u svojem ponašanju ravnali prema svojoj propovijedi. Na sedmoj se stepenici nalaze postavljeni jer pomoću žrtvovanja moga tijela trebaju biti posrednici između Boga i ljudi. Na ovoj stepenici svećenici donekle stoje iznad anđela. Sad se žalim što su te stepenice razbijene jer se oholost umjesto poniznosti; umjesto čistoće se njeguje nečistoća; na oltarima je vidljivo zanemarivanje; Božja mudrost se smatra budalaštinom; ne vodi se briga o spasu duša. Ali to im još nije dovoljno, već odbacuju i moja odijela i preziru moje oružje. Mojsiju sam na brdu pokazao odijela kojima se svećenici zakona trebaju služiti; ne da bi u Božjem nebeskom stanu trebalo biti nešto tjelesno, već zato jer se duhovno ne može shvatiti drukčije doli tjelesnom usporedbom. Zato sam duhovno pokazao tjelesnim da bi se moglo znati koje iskazivanje poštovanja je nužno kod onih koji posjeduju samu istinu, to jest moje tijelo ako su oni koji su posjedovali samo ljusku i sliku morali imati takvu čistoću i strahopoštovanje. Zašto sam Mojsiju pokazao takvo veliku ljepotu u materijalnim odijelima ako ne da time bude naznačen ukras i ljepota duše? Jer kao što svećenik ima sedam odijela, tako duša koja pristupa tijelu Gospodina imati sedam vrlina bez kojih nema spasa. Prvo odijelo duše je kajanje i ispovijed, ono pokriva glavu; drugo je naginjanje k Bogu i ljubav prema čistoći; treće je trud oko Božje časti i strpljivost u protivnostima; četvrto se sastoji u tome da se ne obraća pažnja na hvalu ili pogrdu ljudi, već samo na Božju čast; peto je suzdržljivost tijela pri pravoj poniznosti; šesto je ponovno razmišljanje o Božjim dobročinstvima i strah pred njegovim sudom; sedmo je Božja ljubav iznad svega i ustrajanje u dobru koje je započeto. No sad su ova odijela pretvorena i prezrena; jer umjesto ispovijedi se voli isprika i umanjivanje krivnje, umjesto čistoće stalna raskalašenost, umjesto truda za spas duše rad za korist tijela, umjesto Božje časti i ljubavi ambicije svijeta i oholost, umjesto hvalevrijedne umjerenosti obilje u svim stvarima, umjesto straha Božjeg drskost i prosuđivanje Božjih odluka, umjesto Božje ljubavi iznad svega hladnoća i nezahvalnost prema svim Njegovim dobročinstvima. Zato ću kao što sam po proroku rekao doći u gnjevu i kazna će ih urazumiti.“ Majka Milosrđa je bila ovdje prisutna i odgovori: „Blagoslovljen Ti, Sine moj, za Tvoju pravednost. Razgovaram s Tobom iako sve znaš radi ove zaručnice koja prema Tvojoj volji treba imati uvid u duhovne stvari, ali koja duhovno može shvatiti samo kroz usporedbe. Zaista, Ti si u svojem božanstvu prije nego si od mene primio čovještvo rekao da bi se Ti kad bi u Sodomi bilo nađeno deset pravednika smilovao cijelom gradu zbog tih deset. No sada je još nebrojeno mnogo svećenika koji Te ublažuju žrtvovanjem Tvoga tijela. Zato se radi njih smiluj onima koji imaju malo dobroga; to Te molim ja koja rodila u čovještvu, to Te sa mnom mole svi Tvoji izabrani.“ Sin odgovori: „Blagoslovljena ti, blagoslovljena riječi tvojih usta! Vidiš da trostruko pošteđujem zbog trostrukog dobra u prinošenju moga Tijela. Kao što su Judinom drskosti na meni otkrivena tri dobra, tako prinošenjem ove žrtve dušama dolazi trostruko dobro. Prvo, hvali se moja strpljivost što iako sam znao da je Juda izdajica nisam odbijao njegovo društvo; drugo, što su kad je izdajica sa svojima stajao svi na moju riječ pali na pod čime se očitovala moja moć; treće, da sam svu njegovu i đavlovu zlobu okrenuo na spas duša čime se otkrila božanska mudrost i ljubav. Tako i iz žrtve svećenika proizlaze tri dobra. Prvo, cijela nebeska vojska slavi moju strpljivost jer sam ja sam rukama dobrog kao i zlog svećenika i kod mene ne vrijedi izgled osobe niti ovaj sakrament postižu zasluge ljudi, već moje riječi; drugo, jer taj prinos koristi svima bez obzira od kojeg god je svećenika prinesen; treće, jer koristi i samom prinositelju koliko god zao bio; jer kao što su se nakon jedne riječi 'Ja sam' moji neprijatelji srušili na pod, tako nakon izricanja moje riječi: 'Ovo je moje tijelo' uzmiču zli duhovi i prestaju kušati dušu prinositelja; također se ne bi takvom odvažnošću usudili vratiti istome kad poslije opet ne bi uslijedila radost griješenja. Zato, iako pravednost zahtjeva osvetu, moje milosrđe pošteđuje sve i podnosi sve. Ali ako dnevno i zovem, rijetko tko odgovara kao što dnevno vidiš. Ipak, još ću jednom poslati riječi svojih usta; oni koji čuju će svoje dane ispuniti u radosti koja od slatkoće ne može biti izrečena niti zamišljena. Onima koji ih ne čuju će kao što je pisano u dušu i tijelo doći sedam zala; naći će ih kad budu razmišljali i čitali što se dogodilo da ne bi zadrhtali kad saznaju.“ Pedeset i devet poglavlje Kristove riječi zaručnici kako svećenik ima tri dužnosti: prvo, posvetiti tijelo Kristovo; drugo, čistoću tijela i duha; treće, brigu za svoju župu. Također treba imati knjigu i ulje; i o tome kako je svećenik Božji anđeo jer je njegova služba veća od one anđela. Kristove riječi zaručnici kako svećenik ima tri dužnosti: prvo, posvetiti tijelo Kristovo; drugo, čistoću tijela i duha; treće, brigu za svoju župu. Također treba imati knjigu i ulje; i o tome kako je svećenik Božji anđeo jer je njegova služba veća od one anđela. Šezdeseto poglavlje Zaručničine riječi Bogu o prijatnom načinu molitve pred Bogom. „Blagoslovljen Ti, moj stvoritelju i otkupitelju. Ne srdi se ako Ti govorim kao ozlijeđeni liječniku, kao ožalošćeni tješitelju, kao siromah onome tko je bogat i ima u izobilju; jer ozlijeđeni govori: 'O, liječniče, nemaj odvratnost prema meni ozlijeđenome jer si moj brat.' Ožalošćeni govori: 'O, najljubazniji tješitelju, ne preziri me jer sam u strahovima, već daj mom srcu mir i mojim osjećajima utjehu.' Siromah pak kaže: 'O, ti bogati kojemu ništa ne nedostaje, pogledaj me jer me ugrožava glad, gledaj kako sam gol i daj mi odjeću kojom se mogu ugrijati.' Tako i ja kažem: O, Ti svemoćni i najljubazniji Bože, razmatram rane mojih grijeha koje sam primila od svoje mladosti nadalje i uzdišem što je vrijeme prošlo neiskorišteno. Snage nisu dovoljne za rad jer su se iscrpile u ispraznostima. Zbog toga i zato jer si izvor sveg dobra i milosrđa Te molim da mi se smiluješ. Dodirni moje srce rukom svoje ljubavi jer Ti si najbolji liječnik; utješi moju dušu jer si dobar tješitelj.“ Šezdeset i prvo poglavlje Kako se đavao pojavio zaručnici kod podizanja tijela Kristova, razgovarao s njom i argumentima htio pokazati da ono što se podiže nije tijelo Kristovo. Ali odmah joj se pojavio anđeo Gospodnji i tješio ju je. Kako se Krist pojavio i prisilio đavla da pred kćeri kaže istinu. I kako tijelo Kristovo primaju kako dobri, tako i zli; i o prikladnom sredstvu u kušnjama protiv Kristove tjelesne prisutnosti. Za vrijeme podizanja tijela Kristova pojavio se jedan koji je bio potpuno crn i reče: „Zar vjeruješ, luđakinjo, da je ovaj komadić kruha Bog? Već bi se odavno pojeo i da je brijeg brjegova. Nitko od mudrih Židova kojima je mudrost dana od Boga ne vjeruje u to. Nitko ne bi trebao vjerovati ni da bi Bog dopustio da ga dotiče i voli potpuno nečist svećenik koji ima pseće srce. Trebaš priznati to što kažem. Ovaj svećenik je moj; ako želim, mogu ga uzeti.“ Odmah se pojavio dobar anđeo i reče: „Moja kćeri, ne odgovaraj budali prema njegovoj budalaštini; jer on koji ti se pojavio je otac laži; no budi spremna jer naš zaručnik je blizu.“ Taj je zaručnik, Isus, došao i reče đavlu: „Zašto uznemiruješ moju kćer i zaručnicu? Nazivam je kćeri jer sam je stvorio; zaručnicom zato jer sam je otkupio i vezao pomoću svoje ljubavi.“ Đavao odgovori: „Govorim zato jer mi je dopušteno i zato da se ohladi u Tvojoj službi.“ I Gospodin reče: „To je iskusila ove noći kad si joj pritiskao oči i preostale udove. Bio bi učinio još i veće da ti je bilo dopušteno; ipak, kad god se odupre tvojim nadahnućima, njezina se kruna udvostruči. No ti, đavle, budući da si rekao da bih i da sam brijeg bio odavno pojeden, odgovori mi pred ušima moje kćeri koja je tjelesna. Pismo govori da je kad je narod propadao podignuta mjedena zmija i pogledom na nju se izliječio svatko koga su zmije ozlijedile. Je li ta snaga liječenja proizašla od snage mjeda ili od slike zmije ili od Mojsijeve dobrote ili od neke skrivene božanske moći?“ Đavao odgovori: „Ta snaga liječenja nije proizašla od ničeg drugog doli jedino od čudesne Božje snage i vjere poslušnog naroda da je Bog koji čini sve iz ničega mogao učiniti i sve što prije nije bilo.“ Dalje reče Bog: „Reci, đavle, je li štap postao zmijom na Mojsijevu zapovijed ili na Božju zapovijed? Je li zato što je Mojsije bio svet ili jer su Božje riječi tako rekle?“ Đavao mu odvrati: „Što je Mojsije bio drugo doli slab čovjek, ali po Bogu pravedan na čiju je riječ, koju je Bog zapovjedio i dopustio, štap postao zmijom tako što je zaista Bog zapovjedio, a Mosije se kao sluga pokorio? Jer prije Božje zapovijedi je štap bio štap, a dok je Bog zapovjedio, štap je zaista postao zmija tako da se sam Mojsije bojao.“ Sad Gospodin reče zaručnici koja je ovo vidjela: „Tako je sad i na oltaru; jer prije sakramentalnih riječi je na oltar položeni kruh samo kruh, ali nakon što se izgovoreni riječ: 'Ovo je moje tijelo', postaje tijelo Kristovo koje uzimaju i dodiruju dobri i zli i to jedan kao i tisuću njih s istom istinom, ali ne s istim učinkom, dobrima na život, a zlima na sud. A kad je đavao rekao da je Bog okaljan svećenikovom nečistoćom, to je zaista neistinito. Ako gubav sluga pruža svojem gospodaru ključ ili bolesnik pruža jelo od jakih bilja, gospodaru neće škoditi jer tko god da je pružatelj, snaga ostaje ista i isto tako Bog po zlobi lošeg sluge ne postaje loš niti po dobrom bolji jer uvijek ostaje nepromjenjiv i isti. A kad je đavao o ovom svećeniku rekao da će vrlo brzo umrijeti, to zna pomoću lukavosti svoga bića i iz vanjskih uzroka, ali neće ga moći uzeti ako ja to ne dopustim. Ipak, ovaj svećenik je njegov ukoliko se ne popravi to zbog tri razloga. Baš zato je đavao rekao da ima smrdljive udove i pseće srce jer zaista smrdi i ima groznicu, izvana je topao, a iznutra hladan, ima nepodnošljivu žeđ, mlitavost udova, gađenje prema kruhu i odvratnost prema svemu slatkome. Topao je prema svijetu, a hladan prema Bogu, žeđa za radosti tijela, ima gađenje prema ljepoti vrlina; Božje zapovijedi mu nisu ukusne i žari za svim što je tjelesno. Zato se ne treba čuditi ako mu moje tijelo nema drukčiji okus od kruha pečenog u peći; jer on ne misli na duhovno djelo, već samo na tjelesno. Nakon što se izreče Jaganjče Božji i moje tijelo uzme u njegovo, od njega se povlači Očeva moć i Sinova najslađa prisutnost, a sa svetom odjećom od njega odlazi dobrota Duha Svetoga koji je veza sjedinjenja i ostaje mu samo oblik i pamćenje kruha. Ipak, ne smiješ misliti da je on ili bilo koji loš čovjek bez Boga. Iako se Bog od njega povlači i ne poklanja mu veću utjehu, time ipak ne odlazi nego ga podnosi i brani od đavla. A na to kad je đavao rekao da nitko među mudrim Židovima to ne želi vjerovati, odgovaram: Židovima je isto kao i onima koji su izgubili desno oko, zato šepaju na obje duhovne noge; baš zato su budalasti i ostat će sve do njihova kraja. Zato nije čudo što đavao zasljepljuje i stvrdnjava njihova srca i savjetuje ih na ono što je besramno i protiv vjere. Kad god zato neka takva misao u vezi s tijelom Kristovim dođe u tvoje srce, donesi je pred duhovne prijatelje i ostani postojana u vjeri jer sigurno znaš da je to tijelo koje sam primio od Djevice, koje je razapeto i koje upravlja u nebu isto ono na oltaru i primaju ga dobri kao i zli. Kao što sam se svojim učenicima koji su išli u Emaus pokazao u stranom obličju iako sam bio pravi čovjek i Bog i došao učenicima kroz zaključana vrata, tako se i svećenicima pokazujem u stranom obličju da bi vjera imala zaslugu i da bi se otkrila nezahvalnost ljudi. To nije čudo. Jer sad sam još uvijek onaj koji je moć svog božanstva pokazao strašnim znakovima, a ljudi ipak govore: 'Napravimo si bogove koji će ići ispred nas.' I Židovima sam pokazao svoje istinsko čovještvo i oni su ga razapeli. Ja, upravo isti, dnevno sam na oltaru, ali govori se: 'Imamo gađenje i odvratnost prema toj hrani.' Kakve veće nezahvalnosti može biti od toga da se pokuša razumom shvatiti Boga i usudi suditi o njegovim skrivenim odlukama i tajnama koje su u Njegovoj ruci? Zato ću neukima i poniznima pomoću nevidljiva djelovanja i vidljivim obličjem pokazati što je vidljivo obličje kruha bez kruha i bez tvari, što je tvar u svojem obličju i što je podjela u obliku bez tvari i zašto trpim takva poniženja i nakaznosti na svojem tijelu da bi ponizni bili uzvišeni, a oholi dovedeni u sramotu.“ Šezdeset i drugo poglavlje Gospodinove koreće riječi jednom svećeniku koji pokapa jednoga koji je umro u strpljivosti uz prisutnost zaručnice. Kako će Krist nepravednom svećeniku doći sa sedam tjelesnih i sedam muka i kako će onaj zbog svoje strpljivosti postići svu slavu. Kad je jedan svećenik pokapao jednog mrtvog koji je tri i pol godine bio bolestan, zaručnica je čula kako Duh govori: „Prijatelju, što činiš, kako se usuđuješ dodirnuti mrtvog kad su ti ruke krvave? Zašto za njega zoveš svemoćnog kad je tvoj glas kao žablji? Kako se usuđuješ za njega smirivati suca kad su tvoje kretnje i vladanje više izgledaju kao jednog lakrdijaša nego pobožnog svećenika? Zato će mrtvome biti korisna snaga mojih riječi, a ne tvoje djelo i njegova vjera i duga strpljivost će ga odvesti do krune.“ Dalje reče Duh zaručnici: „Ruke ovog svećenika su krvave jer su sva njegova djela tjelesna; njima ne može dotaknuti mrtvog jer mu neće moći pomoći svojim zaslugama, već samo po časti sakramenta. Dobri svećenici koriste dušama na dvostruk način; prvo snagom Gospodinova tijela, zatim vlastitom ljubavlju u kojoj gore. Njegov glas je kao žablji jer potpuno je posvećen zemaljskim djelima i požudi tijela; zato se ne uspinje k Bogu koji želi biti ublažen glasom ponizne ispovijedi i kajanja. I njegovo vladanje je kao jednog lakrdijaša; jer što lakrdijaš drugo čini nego da se ravna prema vladanju svjetovnih ljudi? Što drugo pjeva doli: 'Jedimo i pijmo i uživajmo radost u ovom životu'? Isto tako čini i ovaj; jer u odjeći i ponašanju se ravna prema svima da bi se svima svidio i svojim primjerom sve potiče na rasipnost tako što govori: 'Jedimo i pijmo jer Gospodin se tome raduje; to će nam biti dosta da dospijemo do vrata slave i iako mi uskrati ulaz, bit ć u sretan što sjedim kraj vrata, ne želim biti savršen.' To je opasan govor i kažnjiv život jer do vrata slave neće dospjeti nitko tko nije savršen ili savršeno očišćen i nitko neće postići savršenost ako to savršeno ne želi ili se za to ne trudi savršeno ako može. Ipak, ja, gospodar svih stvari, ulazim tom svećeniku, ali ne ostajem obuhvaćen niti okaljan. Ulazim kao zaručnik i izlazim kao sudac koji će suditi ako ga primatelj prezire. Zato ću kao što sam rekao svećenicima doći sa sedam muka. Otet će im se sve što su voljeli; bit će odbačeni od lica Božjeg i osuđeni u Njegovu gnjevu; bit će predani đavlu i patiti bez mira, biti prezreni od svih, imati nedostatak svih dobara i obilje svih zala. Na sličan način će biti mučeni sa sedam drugih tjelesnih muka kao Izraelova djeca. Zato se ne trebaš čuditi ako podnosim zle ili ako se prema mojem sakramentu pokazuje nešto nedostojno; jer patim sve do kraja da na dan iznesem svoju strpljivost i nezahvalnost ljudi. I nemoj misliti da se mojem tijelu događaju nedostojnost kao kad si čula da je ispljunuto, već se to događa da bi se otkrila i pokazala nezahvalnost ljudi da su nedostojni primiti nešto tako sveto.“ Potom Duh reče duši mrtvoga: „O, dušo, raduj se i kliči; jer tvoja te vjera odvojila od đavla; tvoja jednostavnost će ti skratiti dugi put čistilišta; tvoja strpljivost te dovela do vrata slave; moje milosrđe će te uvesti i okruniti.“ Šezdeset i treće poglavlje Kako se đavao pojavio zaručnici i kako ju je prividnim argumentima htio prevariti u vezi s sakramentom tijela Kristova i kako je Krist zaručnici došao u pomoć i prisilio da pred zaručnicom kaže istinu. O uvjerenju i vrlo korisnoj Kristovoj poduci zaručnici o njegovu slavnom tijelu u sakramentu. Dalje se zaručnici pojavio zli duh s dugim trbuhom i reče: „Što vjeruješ, ženo, i o čemu velikome razmišljaš? I ja znam mnogo i želim ti jasnim riječima dokazati svoje riječi; no savjetujem ti da prestaneš razmišljati o nevjerojatnome, već vjeruj svojim osjetilima. Ne vidiš li očima, ne čuješ li ušima svoga tijela slamanje hostije iz materijalnog kruha? Nisi li vidjela kako se slama, dodiruje, nečasno baca na zemlju i kako se s njom čini mnogo toga što ja na sebi ne bih trpio? No kad bi bilo moguće da se Bog nalazi u ustima pravednih, kako bi sišao nepravednima čija je škrtost beskrajna i neumjerena?“ Neposredno nakon ove kušnje ukazao se Krist u ljudskom obličju i ona mu reče: „O, Gospodine Isuse Kriste, zahvaljujem Ti za sve, posebno za tri milosti. Prvo, što odijevaš moju dušu tako što si joj ulio pokoru i kajanje čime ispiru svi grijesi koliko god teški bili; drugo, hraniš dušu tako što joj ulijevaš svoje tijelo i sjećanje na Tvoje patnje čime se duša osvježuje kao najboljim jelom; treće, tješiš sve koji Te zovu u nevolji. Zato, Gospodine, smiluj mi se i pomogni mojoj vjeri; jer iako zavrjeđujem biti predana izrugivanju đavla, ipak vjerujem da bez Tvojeg dopuštenja ne može ništa, a i Tvoje dopuštenje nije bez utjehe.“ Potom Krist reče đavlu: „Zašto razgovaraš s mojom novom zaručnicom? “ Đavao mu odgovori: „Jer je bila vezana uz mene i još se nadam zaplesti je u svoju mrežu; bila je vezana uz mene jer je više težila svidjeti se meni i mojim savjetima nego Tebi, svojem stvoritelju. Nadgledao sam njezine putove i još ih nisam zaboravio iz svojeg pamćenja.“ Gospodin odgovori: „Ti si dakle urotnik i uhoda svih putova?“ Đavao mu odvrati: „Zaista sam uhoda, ali u mraku jer si me Ti učinio mračnim.“ A Gospodin reče: „Kad si mogao vidjeti i kad si postao mračan?“ „Ja sam“, reče đavao, „moga vidjeti kad si me stvorio u najvišoj ljepoti; no budući da sam drsko navalio u Tvoj sjaj, oslijepljen sam kao bazilisk. Vidio sam te kad sam želio Tvoju ljepotu; vidio sam Te i prepoznao u svojoj savjesti kad si me odbio; prepoznao sam Te i u primljenu tijelu i učinio što si mi dopustio; prepoznao sam Te kad si mi svojim uskrsnućem oteo svoje zarobljene. Svaki dan prepoznajem Tvoju moć kojom se rugaš mojoj i činiš mi sramotu.“ A Gospodin reče: „Ako me poznaješ i znaš istinu o meni, zašto onda lažeš mojim odabranima kad znaš istinu o meni? Nisam li rekao da će onaj tko jede moje meso živjeti vječno? Ali ti kažeš da je to laž i da nitko ne jede moje tijelo. Tako je moj narod veći služitelj idola nego onaj koji se klanja kamenju i idolima. Iako sve znam, ipak mi odgovori tako da ova koja ovdje stoji čuje budući da duhovno može razumjeti samo usporedbom. Kad me Toma nakon moga uskrsnuća dotakao, je li tijelo koje je dodirnuo bilo duhovno ili tjelesno? I ako je bilo tjelesno, kako je onda ušlo kroz zaključana vrata? Ako je bilo duhovno, kako je onda bilo vidljivo tjelesnim očima?“ Đavao odgovori: „Teško je govoriti kad je govornik svima sumnjiv i protiv volje prisiljen govoriti istinu. No ipak ću prisiljen reći da si u uskrsnuću bio kako duhovan tako i tjelesan i zato zbog vječne snage božanstva i duhovne prednosti proslavljenog tijela ideš posvuda i možeš biti posvuda.“ Dalje reče Bog: „Kad se Mojsijev štap pretvorio u zmiju, reci mi je li to bila samo slika zmije ili je potpuno izvana i iznutra bila zmija i reci je su li one posude kruha i komadi kruha bili pravi kruh ili samo slika kruha?“ Đavao odgovori: „Štap je potpuno bio zmija, ono u posudama potpuno kruh i sve se to dogodilo po Tvojom snazi i moći.“ I Gospodin reče: „Zar bi mi možda trebalo biti teže nego onda učiniti slično ili još veće čudo kad mi se svidi? Ili ako je moje odonda proslavljeno tijelo moglo kroz zaključana vrata ući apostolima, zašto sad ne bi moglo biti u rukama svećenika? Ili je li možda za moje božanstvo teško spojiti najniže s najvišim, nebesko sa zemaljskim? Nikako! Ali ti si zaista otac laži; kao što je tvoja zloba nadasve velika, tako je i moja ljubav i bit će nad svima. Ako se nekome i čini da je vidio kako sakrament gori, drugome da se gazi nogama, ja znam vjeru svih i sve uređujem u mjeri i strpljivosti, ja koji iz ničega stvaram nešto i iz nevidljivoga vidljivo, koji oblikom mogu pokazati nešto vidljivo što je zapravo nešto drugo nego što se čini.“ Đavao odgovori: „Da je to istina doživljavam svaki dan kad se ljudi, moji prijatelji, udaljavaju od mene i postaju Tvoji prijatelji. Ali što da dalje kažem? Rob prepušten sam sebi dovoljno pokazuje kroz svoju volju što bi želio provesti u djelo kad bi mu bilo dozvoljeno?“ Nato Sin Božji odvrati. „Vjeruj mi, kćeri moja, da sam ja, Krist, obnovitelj života, a ne izdajica, istinski i sam istina, ali ne lažljivac i vječna moć bez koje ništa nije bilo i ništa neće biti. Jer ako imaš vjeru da sam u svećenikovim rukama čak i ako svećenik sumnja, ipak sam zbog vjere vjernika i prisutnih i zbog riječi koju sam sam postavio i izrekao zaista u njegovim rukama. Svatko tko me prima, prima moje božanstvo i obličje kruha. Što je Bog doli život i slatkoća, svjetlo koje obasjava, dobro koje veseli, pravednost koja ravna i milosrđe koje spašava? I što je moje čovještvo doli najokretnije tijelo, veza između Boga i čovjeka, glava svih kršćana? Tako svatko tko vjeruje u Boga i prima moje tijelo, prima samo božanstvo jer prima život; prima i čovještvo pomoću kojeg se Bog i čovjek povezuju; prima i obličje kruha jer on koji je u svojem obličju skriven, prima se u drugom radi provjere vjere. Na sličan način i zao prima božanstvo, al ine blago, nego koje kažnjava; prima i čovještvo, ali mu je manje milostivo; prima i obličje kruha jer pod vidljivim obličjem prima skrivenu istinu, ali bez da mu je slatkoća slatka. Jer kad me približava svojim ustima i svojim zubima, nakon primanja sakramenta odlazim sa čovještvom i božanstvom i ostaje mu samo obličje kruha. Ne da kod zlih nisam istinski tamo kao kod dobrih zbog ustanovljenja sakramenta, već zato jer dobri i zli ne primaju jednako djelovanje. Na kraju se čovjeku u hostiji pruža život, naime sam Bog, i život ulazi u njega, ali ne ostaje kod zlih jer ne odustaju od zla i zato njihovim osjetilima ostaje samo obličje kruha koje u njima nema djelovanje jer kod primanja ne misle ništa drugo nego kao da vide i opažaju samo obličje kruha i vina kao kad moćni gospodar uđe nekom čovjeku u kuću i njegova prisutnost se vidi, ali njegova dobrota se zanemaruje.“ Šezdeset i četvrto poglavlje Majčine riječi kćeri o tome kako je njezin Sin uspoređen sa siromašnim seljakom i kako dobre i zle pogađaju nevolje i kušnje, dobre kroz strpljenje za čišćenje i krunjenje. Majka reče: „Moj Sin je kao siromašan seljak koji, budući da ne posjeduje bika i magarca, osobno nosi drvo iz šume i druge alate koji su mu potrebni da bi dovršio svoj posao. Između ostalih alata je nosio i male šibe koje su nužne iz dva razloga: da bi kaznio neposlušna sina i ugrijao hladne. Tako je i moj Sin, gospodar i stvoritelj svih stvari, postao potpuno siromašan da bi sve obogatio vječnim, a ne prolaznim bogatstvom; na svojim je leđima nosio težak teret, naime gorki križ i svojom krvlju je čistio i uklonio grijehe svih. Tijekom svog preostalog djelovanja izabrao je alate vrlina, to jest čestite muškarce koji su pod sudjelovanjem Božjeg Duha zapalili mnoga srca za Božju ljubav i otkrili put istine. Izabrao si je i šibe koje su ljubitelji svijeta kojima se kažnjavaju djeca i Božji prijatelji da bi se odgojili i čistili za njihovu veću sigurnost i nagradu. Šibe griju hladnu djecu i kad postanu vatrena za Boga, griju i Božje srce za njih. Ali kako? Bez sumnje, kad svjetovni ljudi pripremaju nevolje Božjim prijateljima i onima koji Boga samo iz straha pred kazne. Ovi se onda to revnije okreću Bogu nakon što su razmotrili ispraznost svijeta i Bog ima milosrđe pri njihovim nevoljama i šalje im utjehu i ljubav. Ali što će biti sa šibama nakon što se djeca istuku? Sigurno će biti bačeni u goruću vatru; jer Bog ne prezire svoj narod kad ga prepušta rukama bezbožnika, već kao što otac odgaja sina, tako se i Bog služi zlobom bezbožnih radi krunjenja svojih.“ Šezdeset i peto poglavlje Riječi opomene zaručnici koje kroz primjer pokazuju kako se Božji prijatelji ne bi trebali prezasititi poslom propovijedanja niti ga pustiti i o velikoj plaći takvih. Majka reče: „Trebaš biti kao prazna posuda koja je prikladna da je se napuni i koja nije preširoka za svoje punjenje, ali niti tako duboka da nema dno. Ta je posuda tvoje tijelo koje je prazno onda kad je slobodno od požudnih želja. Nije preširoko kad je tijelo razborito disciplinirano tako da duša može razumjeti, a tijelo je tako jako da može raditi. Posuda je bez dna dok se tijelo nikakvim odricanjem ne drži zauzdano i kad se tijelu ne odbija što duh želi. Ali čuj sad što kažem. Moj sluga je izrekao nepromišljenu riječ tako što je rekao: 'Što da govorim o onome što se ne dotiče mog staleža?' Takva riječ ne dolikuje Božjem sluzi; jer svaki koji čuje i zna istinu i prešućuje je, ogrješuje se i zaslužuje svaki prezir. Bio jednom jedan gospodar koji je posjedovao čvrsti dvorac u koji je položio četverostruko bogatstvo, naime: neraspadljivu hranu koja smiruje svaku glad; ljekovitu vodu koja gasi svaku žeđ; mirišljavi miris koji odvodi sve otrovno i nužno oružje koje slabi svakog neprijatelja. Dok je gospodar bio drugdje zaposlen, dvorac je bio pod opsadom i kad je to čuo, rekao je svojem sluzi glasniku: 'Idi i glasno zovi moje ratnike i reci im moje riječi: Ja, gospodar, oslobodit ću svoj dvorac; tko god me slijedi s dobrom voljom, bit će sa mnom u slavi i bit će mi sličan u časti; tko padne u borbi, njega ću probuditi na život u kojem nema nikakvog nedostatka ni straha i dat ću im neprestanu čast i nepresušno bogatstvo.' Kad je sluga tako primio zapovijed, zvao je; ali nije bio dovoljno revan u zvanju, tako da poziv nije došao do najhrabrijeg ratnika i on nije mogao sudjelovati u borbi. Što će sad gospodar učiniti s ratnikom koji se htio boriti, ali nije čuo glasnikov glas? Bez sumnje će ga nagraditi prema njegovoj volji, ali lijeni glasnik neće ostati nekažnjen. Ovaj dvorac predstavlja svetu Crkvu ustanovljenu krvlju moga Sina u kojoj se nalaze njegovo tijelo koje smiruje svaku glad, voda evanđeoske mudrosti, miris primjera njegovih svetih i oružja njegove patnje. No sad je pod opsadom neprijatelja jer se u Crkvi nalaze mnogi koji glasom propovijedaju moga Sina, ali mu svojim vladanjem ne odgovaraju. Da, ako riječju i pristaju Gospodinu, protive se voljom i ne brinu se za svoju nebesku domovinu, već samo žele zadovoljiti svoju putenost. Da bi se tako Božji neprijatelji smanjili, Božji prijatelji ne smiju postati ravnodušni jer naplata neće biti vremenita, već takva koja ne zna kraja.“ Šezdeset i šesto poglavlje Majčine riječi zaručnici kako vremenita dobra ako ih se posjeduje u skromnosti ne štete ukoliko želja za njihovim posjedovanjem nije neuredna. Majka reče: „Što šteti ako je netko iglom ili željezom uboden u odjeću ukoliko meso nije ozlijeđeno? Tako i vremenita dobra ne štete ako ih se skromno posjeduje i sklonost za posjedovanjem nije neuredna. Zato obrati pozornost na svoje srce da bi tvoja namjera bila dobra jer po tebi među druge trebaju biti razlivene Božje riječi. Jer kao što vrata na brani vodenog mlina zaustavlja vodu i opet je pušta da ide kad treba, tako i ti kad na tebe nasrnu raznolike misli i kušnje moraš brižno obratiti pozornost da ono što je isprazno i svjetovno odbaciš. Što je božansko, treba se neprestano zadržati u pamćenju kao što je pisano da su niže vode otjecale, a više su stajale kao zid. Niže vode su misli tijela i nekorisne pohlepe koje moraju otječi i ne se osvrtati na njih; više vode su Božja nadahnuća i riječi svetih; one trebaju ostati u srcu kao zid tako da nikakvom kušnjom ne mogu biti otrgnute iz srca.“ Šezdeset i sedmo poglavlje Kristove riječi zaručnici koje izlažu njegovu slavu i kako sve ostaje prema Njegovu uređenju osim bijednih duša grešnika; o svemu se govori primjerima. Kako u djelima treba čuvati volju. Sin reče zaručnici: „Ja sam s Ocem i Duhom Svetim jedan Bog. U providnosti moga božanstva je sve od početka i prije svih vremena predviđeno i ustanovljeno. Sve, kako tjelesno tako i duhovno, slijedi određeno povezivanje i red i sve stoji ili ide prema onome što je uređeno i zna se unaprijed u mojem znanju. To možeš vidjeti iz tri primjera. Prvo na životu koji dolazi od žene, a ne muškarca; drugo, na stablima jer slatko nosi sladak plod, a gorko svoj plod; treće, na zvijezdama jer sunce, mjesec i sva nebeska tijela vrše svoje kretanje prema onome što je unaprijed određeno u mojem božanstvu; tako su razumne duše u mojem božanstvu unaprijed znane i prepoznate što će postati; moje znanje unaprijed doduše za njih nikako nije bilo i nije prepreka; jer dao sam im slobodno kretanje volje, to jest slobodnu volju i moć birati što im se sviđa. Kao što žena, a ne muškarac, rađa, tako i dobra duša, Božja žena, mora, rađati uz Božju pomoć jer je duša stvorena zato da napreduje u vrlinama i plodno raste po sjemenu vrlina i dođe u ruke božanske ljubavi. Duša pak koja se odmetne od svojeg podrijetla i svojeg stvoritelja i ne donosi mu ploda djeluje protiv Božjeg uređenja i zato je nedostojna Božje slatkoće. Drugo, nepromjenjivo Božje uređenje se pokazuje na stablima; jer slatka stabla donosi što je slatko, a koja su nasuprot tome gorka, donose što je gorko; u datulji je oboje: slatkoća i gorka jezgra. Isto tako je od vječnosti predodređeno da je tamo gdje je Duh Sveti stanovnik sva svjetovna radost mrska, sva svjetovna slava mrska. U takvu srcu je i snaga Božjeg Duha i njezina čvrstoća tako velika da ga nikakva nestrpljivost ne može slomiti, nikakva protivnost srušiti, nikakva sreća uzdići. Tako je i od vječnosti predviđeno da je gdje je đavlov trn izvana crven plod, ali iznutra punina nečistoće i bodlje. I u đavlovoj radosti je trenutna i prividna slatkoća; ali ispunjena je trnjem i nevoljama i što se više netko zapliće u svijet, to se težim teretom odgovornosti tovari. Kao što tako svako stablo donosi onakav plod kakvi su deblo i korijen, tako će svaki čovjek biti suđen prema namjeri svoga djelovanja. Treće, svi elementi ostaju u svojem redu i pokretu kao što je predviđeno od vječnosti i kreću se prema stvoriteljevoj volji. Tako i svako razumno biće treba biti spremno kretati se prema stvoriteljevu uređenju. Čini li suprotno, jasno je da zloporabi svoju slobodnu volju i dok se nerazumna bića drže svojih granica, razuman se čovjek odmeće i navlači si težak sud jer nije koristio razum. Zato se čovječja volja mora čuvati jer đavlu ne činim ništa više nepravde nego svojim anđelima jer kao što Bog od svoje čiste zaručnice traži onu neizrecivu slatkoću, tako đavao kod svoje zaručnice traži trnje i bodlje. Ipak, đavao u nikome neće dobiti premoć ako mu volja nije bila pokvarena.“ Šezdeset i osmo poglavlje Majčine riječi zaručnici o jednoj lisici. Kako lukavi đavao slično lisici na različite i raznolike načine kušnji vara ljude i trudi ih se osobito prevariti one koje vidi da napreduju u dobru. Majka reče: „Postoji mala životinja zvana lisica; ona je brižljiva i puna sve lukavštine da si priskrbi sve svoje potrebe. Ponekad se postavlja kao da spava i kao da je mrtva da bi to slobodnije mogla loviti i proždrijeti ptice koje se spuštaju na nju što se neopreznije spuste. Lisica obraća pozornost i na let ptica i one koje vidi da se od iznemoglosti spustile na zemlju pod stablo otima i pojede; one pak koje svojim dvama krilima odlete je posramljuju i ometaju njezin trud. Ta lisica je đavao koji stalno progoni Božje prijatelje i posebno one koji nemaju žuč njegove zlobe i otrov njegove jalovosti. Postavlja se kao da spava ili je mrtav; jer ponekad pušta čovjeka teških kušnji da bi ga kad se najmanje ne čuva to slobodnije prevario i zapleo. Ponekad daje da porok izgleda kao vrlina i nasuprot tome vrlina kao porok da bi čovjeka doveo u zabunu i ako mu oprezna pamet ne pomogne, propadne. To ćeš shvatiti kroz primjer. Milosrđe je ponekad porok, naime kad vrši da bi se svidjelo ljudima. Snažno izvršavanje pravednosti je nepravednost ako slijedi iz pohlepe i nestrpljivosti. Poniznost je oholost kad se vrši da se svrati pozornost na sebe i da se bude primijećen od ljudi. Vrlina strpljivosti se može pokazati bez da to zaista jest kad se ukoliko se može zbog pretrpljene nepravde želi osvetiti, ali se podnosi jer se ne može naći vrijeme prikladno za osvetu. Ponekad đavao pušta nevolje i brige da se čovjek rastopi u preobilju tuge; ponekad đavao u srce sipa strahove i brige da bi čovjek postao mlačan u Božjoj službi ili da bi čovjek kad je najmanjem neoprezan propao u veće. Tako je ovoga o kojem govorim prevarila lisica. Kad je u starosti sve imao po želji i već je rekao da je sretan i želi živjeti, bio je ščepan bez sakramenata i bez da je položio račun za svoja djela i svoje vlasništvo jer je kao mrav skupljao danju i noću, ali ne u Gospodinovu žitnicu, ali kad je otvorio svoje spremište da uvede svoje zrnje, umro je i drugima prepustio plod svojeg truda. Jer tko u vrijeme žetve ne skuplja na plodan način, neće se radovati sjemenkama. Zato su sretne Gospodinove ptice koje ne spavaju po drvećem svjetovnih radosti već na drveću nebeske želje i kad ih zahvati kušnja lisice, nepravednog đavla, vrlo brzo odlete na oba krila, naime poniznosti u ispovijedi i nadi u nebesku pomoć.“ Objašnjenje Krist, Sin Božji, reče: „Ovaj prior ima ulogu biskupa. Tko se dakle želi popeti na stablo slatkog ploda i skinuti slatki plod, mora biti lak i bez tereta, opasan i jak za skupljanje i mora imati čistu posudu da u nju položi plodove. Tako se i ovaj od sad mora truditi svoje tijelo krasiti vrlinama tako da mu bude dovoljno što je nužno, a ne izobilno, da bježi od prilike neumjerenosti, da se pokazuje kao čisto ogledalo i kao uzor za nesavršene ljude. Inače će ga pogoditi strašan kraj, iznenadni pad i udarac moje ruke.“ Tako se i dogodilo. Šezdeset i deveto poglavlje Kristove riječi zaručnici kako su dobro ponašanje i dobra djela svećenika predstavljena jasnim vodama, a zlo ponašanje i zla djela odvratnim i mutnim vodama. Sin reče: „Iz tri se stvari može prosuditi da voda nekog izvora nije dobra. Prvo, ako nema doličnu boju; drugo, ako je prljava; treće, ako voda stalno stoji, nije u pokretu i prima dolazeću prljavštinu bez da je izbacuje. Pod tom vodom podrazumijevam ponašanje i srca svećenika koji kao i izvori da bi se s njih pilo moraju biti slatki u milini ponašanja i zatvoreni prema svoj prljavštini poroka. Zato je osobita boja svećenika istinska poniznost tako da se u mislima i djelima to više ponizuje što više na sebi prepoznaje obveze da mora raditi za Boga. Oholost je boja đavla. I kao što ruka gubavca kad iz izvora uzima vodu čini vodu odvratnom onima koji je vide, tako oholost svećenika daje prepoznati da su njegova djela zaprljana. Voda je prljava onda kad je svećenik pohlepan i ne zadovoljava se nužnim; kako je sam sebi nekoristan i nema mir, taj je tako i drugima primjerom pohlepe štetan. Treće, voda je nečista ako prima prljavštinu, ali je ne izbacuje; to se događa kad nema otjecanje i nedostaje joj pokret. Tako je nečist svećenik koji voli požudu tijela u srcu i na tijelu i istinskim kajanjem ne izbacuje sve nečisto što mu se dogodi. Jer kao što je mrlja na tijelu posvuda odvratna, ali najviše na licu, tako nečistoća svima treba biti omražena, a osobito onima koji su pozvani nečem slavnijem. Tako mojem djelu trebaju biti probrani oni svećenici koji nemaju preopširno znanje, već poniznost i čistoću, koji sami žive duhovno i druge odgajaju riječima i primjerom; jer i gubava ruka je korisna za moje djelo ako je namjera dobra i ne nedostaje duhovna ruka.“ Sedamdeseto poglavlje Majčine riječi u kojima pripovijeda muku njezina blagoslovljena Sina po redu i o obličju i ljepoti njezina Sina. Majka reče: „Kad se približavala muka moga Sina, u strahu pred mukom su u njegovim očima bile suze, znoj na njegovu tijelu; ubrzo je bio uzet mojem pogledu i nisam ga vidjela sve dok nije bio doveden na bičevanje. Ovdje su ga vukli po zemlji i udarali i bacili tako okrutno da mu se glava protresla i zubi se razbili, a udarac po vratu i obrazu je bio silan da je zvuk došao sve do mojih ušiju. Potom je na krvnikovu zapovijed sam skinuo odjeću, dobrovoljno zagrlio stup, čvrsto su ga vezali za njega i cijelo tijelo su mu izbrazdali i rastrgali bodljikavim bičevima čije su se bodlje zabijale i povlačile natrag. Kod prvog udarca kao da sa dobila udarac u srce i izgubila sam osjetila i kad sam se nakon nekog vremena probudila, vidjela sam njegovo tijelo razderano; jer kad su ga bičevali, bio je po cijelom tijelu razodjeven. Onda je jedan od njegovih neprijatelja rekao prisutnim krvnicima: 'Želite li ovog čovjeka ubiti bez presude i na sebe preuzeti krivnju njegove smrti?' Kod tih riječi je razrezao veze. Nakon što je moj Sin bio odvezan, okrenuo se prema svojoj odjeći, ali nisu mu dopustili da je stavi, već dok su ga vukli dalje, prvo je stavio ruke u rukave. Odonda kad je stajao kod stupa njegovi otisci stopala su bili puni krvi tako da sam po krvavim tragovima mogla prepoznati sve korake koje je učinio prilikom hodanja; krv koja mu je tekla s lica brisao je haljinom. Nakon svoje presude je noseći križ izveden, ali mu je putem drugi pridodan kao nositelj. Nakon što se došlo na mjesto razapinjanja, gledaj, tamo su, gledaj, bili pripremljeni čekić i četiri oštra čavla; na zapovijed je skinuo sa sebe svoju odjeću, a svoju je golotinju pokrio malom lanenom krpom i kao utješen se otišao dati vezati. Oblik križa je bio takav da su se ruke križa dizale u visinu tako da su ramena moga Sina došla na mjesto gdje su ruke križa spojene s uspravnom gredom i križ glavi nigdje nije nudio oslonac. Ploče s natpisom su bile pričvršćene na obje ruke križa koje su se dizale iznad glave. Nakon što mu je zapovjeđeno, legao je svojim leđima na križ i ispružio je prvo svoju desnu ruku; potom je druga ruka, koja nije sezala do drugog krila, morala bila rastegnuta. Na sličan su način su i noge bile rastegnute do rupa za čavle, prekrižene su i tamo gdje su kosti najčvršće, pričvršćene su s dva čavla na gredu križa kao što se učinilo i s rukama. Kod prvog udarca čekića sam došla izvan sebe i nakon što sam se opet probudila, vidjela sam svog Sina razapetog i čula sam ljude kako su međusobno jedan drugome govorili: 'Što je ovaj učinio, krađu, pljačku, laž?' Neki su odgovarali da je lažljivac. Potom mu je trnova kruna koja se sezala do polovice čela tako jako pritisnuta na glavu da mu je krv potekla po cijelom licu i napunila je oči, kosu i bradu tako da je sve skoro izgledalo kao jedan tok krvi i nije me mogao vidjeti kako stojim kod križa ako stiskanjem očnih kapaka nije istisnuo krv. Nakon što me povjerio svojem učeniku, uzdignute glave usmjerene prema nebu je glasom koji je prodirao iz dubine prsa i očima napunjenima suzama povikao: 'Bože moj, Bože moj, zašto si me ostavio?' Taj povik nisam mogla zaboraviti sve do svojeg uznesenja na nebo, no pustio ga je više iz sažaljenja sa mnom nego iz vlastite patnje. Onda je na dijelove koje je krv još dopuštala vidjeti došla mrtvačka boja i obrazi su potonuli do zubi. Njegova gola rebra su se mogla prebrojati. Njegov se trbuh potisnuo prema leđima nakon što su istekli sokovi, nos je bio šiljast i tanak, i kad je srce bilo pred slomom, cijelo njegovo tijelo je zadrhtalo; njegova brada se položila na prsa. Izvan sebe sam pala na zemlju. Nakon su se čim je preminuo usta otvorila, gledatelji su mogli vidjeti jezik, zube, krv u ustima; napola zatvorene oči su bile okrenute prema dolje i već mrtvo tijelo je visjelo prema dolje. Koljena su se savila na jednu stranu, a noge oko čavala kao oko šarki na drugu stranu. Za to vrijeme su neki ljudi koji su bili prisutni kao na porugu govorili: 'O, Marijo, tvoj Sin je sad mrtav!' Drugi koji su imali dublji osjećaj su govorili: 'O, ženo, muka tvoga sina je završila u vječnoj slavi.' Kratko nakon toga otvoren mu je bok, a nakon što je koplje izvučeno, krv na šiljku je izgledala kao smeđa čime se moglo prepoznati kako je srce probodeno. Taj je ubod probo i moje srce i čudo je da se i ono samo nije slomilo. Kad su se preostali povukli, nisam se mogla otići. Ali bila sam utješena što sam njegovo s križa skinuto tijelo sad mogla dodirnuti i uzeti u svoje krilo, ispitati njegove rane i obrisati krv. Moji su mu prsti zatvorili usta i isto tako sam mu sklopila oči. Ukočene ruke ipak nisam mogla saviti da ih položim na prsa, već sam ih mogla dovesti samo do trbuha. Ni koljena se nisu mogla rastegnuti uspravno, već su stajala uvis kao što su se ukočila na križu.“ Dalje reče Majka: „Mojeg Sina ne možeš vidjeti kakav je u nebu; ali čuj kakav je na svijetu bio u tijelu. U licu je bio tako lijep da ga nitko nije mogao pogledati u lice a da ga njegov pogled ne bi utješno razveselio čak ako je u srcu bio i ožalošćen. Pravedni su bili utješeni duhovnom utjehom. Da, i zli za vrijeme kad su ga vidjeli bili slobodno od žalosti svijeta zbog čega su tugujući njegovali reći: 'Pođimo vidjeti Marijina sina da barem dokle smo tamo budemo bez tuge.' U dvadesetoj godini svoje starosti bio je savršen u muškoj veličini i snazi. Bio je velik kao ljudi srednje veličine u ono vrijeme, nije bio popunjen, ali je io dobro građen u mišićima imao je snažne kosti. Njegova kosa, njegove obrve i brada bili su smeđi; njegova brada je bila duga kao jedna šaka; njegovo čelo nije bilo ni izbočeno ni utisnuto, već se uspravno uzdizalo; njegov nos je bio skladan, ni malen ni velik; njegove su oči bile tako čiste da su se i njegovi neprijatelji radovali vidjeti ga; njegove usnice nisu bile debele i bile su svjetlo crvene; njegova brada se nije isticala i nije bila preduga, već je bila ljupka u skladu; njegovi obrazi su bili umjereno ispunjeni, njihova boja svjetla bijela pomiješana sa svježom crvenom; njegovo držanje je bilo uspravno i na cijelu njegovu tijelu nije bilo mrlje kao što su posvjedočili oni koji su ga vidjeli potpuno razodjevena i koji su ga nakon što je bio vezan za stup bičevali. Na njega nikad nije došao crv, niti je u njegovoj kosi ikad bilo čvora ili prljavštine.“ Sedamdeset i prvo poglavlje Ljupka pitanja koja Krist postavlja zaručnici i zaručničini ponizni odgovori Kristu i kako Krist zaručnici postavlja tri hvalevrijedna stanja na izbor, naime djevičanstvo, bračno i udovičko stanje. Sin Božji reče zaručnici: „Odgovori mi na četiri pitanja. Ako bi netko prijatelju dao plodan trs kojeg bi doduše htio zadržati kod svoje kuće jer ga pogled na njega i njegov miris raduju, što bi morao reći darivanome kad bi ovaj tražio trs da ga posadi na drugo mjesto gdje bi mogao nositi bogatiji plod?“ Zaručnica odgovori: „Ako je dao iz ljubavi i želi dobro svojem prijatelju, sigurno bi dopustio prijatelju da čini s trsom što želi tako što bi mu rekao: 'O, moj prijatelju, iako bih trs rado imao u blizini, radujem se budući da mi ne donosi mnogo ploda što ga ćeš ako možeš premjestiti na plodnije mjesto.'“ Gospodin upita drugo: „Ako roditelji mladiću daju svoju kćer djevicu i djevica da svoj pristanak mladiću, ali mladić, pitan od svojih roditelja želi li imati djevicu ili ne, ne da nikakav odgovor, bi li djevica bila zaručena s njim ili ne?“ Ona odgovori: „Kako mi se čini djevica nije zaručena jer muškarac nije izrazio svoju volju.“ Gospodin reče treće: „Plemeniti mladić je stajao među tri djevice i dao im je prijedlog da će ona od njih koja ga svojim riječima zapali na najveću ljubav primiti ono što on najžarkije voli. Na to reče prva: 'Toliko jako volim ovog mladića da bih prije umrla nego se okaljala drugim.' Druga reče: 'Radije bih trpjela sve muke prije nego bih rekla jednu jedinu riječ protiv njegove volje ili na njegovu uvredu.' Treća reče: 'Radije bih sebi željela sve sramote i da trpim sve muke prije nego bih na njemu htjela vidjeti najmanje preziranje ili njegovu sramotu.' Reci mi sad“, reče Gospodin, „koja od tri djevice je najviše voljela mladića i kojoj pripada prednost njegove ljubavi?“ Ona odgovori: „Kako mi se čini, sve su jednako voljele jer su sve bile jedno srce prema njemu i zato su sve bile jednako dostojne imati njegovu ljubav.“ Gospodin reče četvrto: „Bio jednom jedan prijatelj koji je drugoga pitao za savjet; 'Imam', reče, 'vrlo plodno pšenično zrno; posije li se u zemlju, iz toga će biti veliki usjev. Ali sad sam vrlo gladan, što ti se čini pogodnije, da sad pojedem zrno ili ga posijem u zemlju?' Prijatelj odgovori: 'Ta se glad može utišati na druge načine pa ti bolje koristi da se posije u zemlju.' Ne čini li ti se isto tako, kćeri moja, da onaj koji je gladan mora to podnositi, a nasuprot tome zrno koje će koristiti mnogima mora biti posijano?“ Gospodin dalje reče: „Ove četiri izreke se tiču tebe; jer tvoja kćer je trs koji si mi obećala i poklonila. No sad kad znam prikladnije mjesto za nju, želim je presaditi gdje mi se sviđa. Ne trebaš se brinuti zbog toga jer si se složila s presađivanjem.“ Gospodin reče još dalje: „Ti si mi dala svoju kćer, ali još ti nisam pokazao što mi je prijatnije, njezino ustrajanje u djevičanstvu ili njezina udaja niti je li mi se tvoja svidjela ili nije. Budući da sam sad pokazao ono što je sigurno, ono što se dogodilo u nesigurnosti se može popraviti i promijeniti.“ Dalje reče Gospodin: „Djevičanstvo je dobro i najviše jer čini sličnim anđelima ukoliko se čuva razumno i časno. No ako je jedno bez drugoga, naime djevičanstvo tijela bez djevičanstva srca, to je loše izgrađeno djevičanstvo. Jedna ponizna i pobožna udana mi je prijatnija od ohole i besramne djevice. Udana koja živi povučeno i prema svojem stanju u strahu Gospodnjem može biti iste zasluge kao čista i ponizna djevica. Ako je nešto veliko biti u vatri čuvanja i ne gorjeti, onda je jednako tako veliko biti izvan vatre nekog reda i radije htjeti biti u vatri i gorjeti većom vatrenosti nego onaj u vatri. Gledaj, pokazat ću ti trostruki primjer. Bile su tri žene: Suzana, Judita i Tekla. Prva je bila supruga, druga udovica, treća djevica. One nisu imale jednak život i nisu imale jednaku namjeru; no ipak su prema zasluzi svoga ponašanja međusobno jednake. Suzana je naposljetku kad su je starješine kušale i lažno optužile radije iz božanske ljubavi radije htjela umrijeti nego se dati okaljati protiv svoje dužnosti i budući da me se kao posvuda prisutnog bojala, zaslužila je da bude spašena i nakon spasenja slavljena. Kad je Judita vidjela moje omalovažavanje i sramotu svoga naroda, bila je toliko ožalošćena da se iz božanske ljubavi nije samo izložila sramoti i šteti, već je bila i spremna za mene trpjeti muku. Tekla pak koja je bila djevica je radije htjela podnijeti gorku muku nego reći samo jednu riječ protiv mene. Ove tri se iako nisu vodile isti način života slažu u zasluzi. Supruga, djevica ili udovica, sve će mi se moći jednako svidjeti ako im sva želja stoji prema meni i život im je dobar.“ Osim toga Gospodin još reče: „Bilo da tvoja kćer ostane u djevičanstvu ili se uda, jednako mi je prijatno ako se učini prema mojoj volji. Jer što bi joj koristilo ako bi možga bila zatvorena tijelom, ali vani svojim duhom? Ili što je slavnije, živjeti samome sebi ili koristiti drugima? Ja koji sve znam i predviđam ne činim ništa bez razloga; zato do određenog mjesta neće doći prvim plodom ako djeluje iz straha, niti drugim ako živi u mlitavosti, već će doći u sredinu prema mjeri topline u ljubavi i plodu čestitosti. Onaj pak koji će je dobiti mora imati tri stvari: kuću, odjeću i hranu da bi je primio.“ Objašnjenje Sin reče: „Čudiš se što ova djevica nije dospjela do udaje kako si se nadala. Odgovorit ću ti pomoću usporedbe. Jedan od plemića je odlučio dati svoju kćer siromašnu muškarcu za brak. Kad je ovaj siromah trebao doći na vjenčanje s djevicom, prekoračio je zakone grada i zato su ga građani sramotno prognali i nije primio djevicu koju je želio. Tako sam i ja učinio s gospodarom ove zemlje; obećao sam mu učiniti velike stvari, ali previše je pristajao uz moje neprijatelje i zato nije dospio do onoga što sam mu obećao. Mogla bi pitati nisam li unaprijed pogledao buduće? Naravno da jesam kao što se može čitati o Mojsiju i njegovu narodu; otkrio sam mnogo i otkrivam mnogo da bi se ljudi mogli pripremiti za dobro i znati što treba činiti i strpljivo čekati. No ipak trebaš znati da je jedan jao prošao, ali da će drugi doći nad nezahvalne ove zemlje. Onda će doći moj blagoslov nad ponizne koji će moliti za moje milosrđe. Znaj i da kao što bi ovoj djevici bilo korisnije kad bi slijedila moj i savjet mudrih.“ Vjeruje se da je ova djevica bila Cecilija, kćer svete Brigite. Što se tiče nje, pogledaj životopis svete Brigite. Sedamdeset i drugo poglavlje Kristove riječi zaručnici o dvije sestre i uskrišenom Lazaru. I kako su zaručnica i njezina kćer predstavljene sestrama, duša bratom Lazarom, Židovi zavidne ljude i kako je njima Bog učinio veću milost nego Lazarovim sestrama. Kako se oni koji znaju mnogo govoriti, ali malo raditi ljute na one koji rade dobro. Sin reče zaručnici: „Bile su dvije sestre, Marta i Marija. One su imale brata Lazara kojeg sam probudio iz smrti; nakon svog uskrišenja mi je služio još revnije nego prije; isto su činile i sestre, iako su i prije bratova uskrišenja bile prijateljske i neumorne služiti mi. No poslije su bile još neumornije i pobožnije. Slično sam učinio s vama na duhovan način; je probudio sam vašeg brata, to jest vašu dušu koja se kroz četiri dana otuđila od mene mrtva i smrdeći kroz prekoračenje mojih zapovijedi i zlu pohlepu i radost u grijehu. Bila su četiri razloga koja su me pokrenula na Lazarovo uskrišenje. Prvo zato jer sve dok je živio mi je bio prijatelj; drugo, ljubav njegovih sestara; treće, jer je Marijina poniznost kad mi je prala noge stekla takvu zaslugu da kao što se pred mojim i licem gostiju ponizila, tako se pred licem mnogih trebala obradovati i biti čašćena; četvrto, da bi se otkrila slava moga čovještva. Ovew četiri stvari međutim nisu bile kod vas jer više volite svijet nego Lazar i njegove sestre. Zato je moje milosrđe prema vama, koje nikakvim zaslugama niste zaslužile moje sažaljenje, veće nego prema onim sestrama i to toliko veće kao što je duhovna smrt opasnija od tjelesne i uskrsnuće duše slavnije od tjelesnog. Budući da je moje milosrđe preteklo vaša djela, primite me kao ona sestra najžarkijom ljubavlju u kuću svoje naravi tako da ništa ne volite kao mene i sve svoje uzdanje položite u mene, ponizite se s Marijom i dnevno oplakujete svoje grijehe. Nikad se ne sramite živjeti ponizno među oholima i umjereno među neumjerenima i pokazujte izvana kako me jako volite iznutra. Trebate biti jedna duša i jedno srce kao one sestre, jake u preziranju svijeta i hrabre u Božjoj hvali. I kad budete tako učinile, onda ću ja, budući da sam uskrisio vašeg brata, to jest dušu, istu braniti da je Židovi ne bi ubili. Jer što bi Lazaru bilo koristilo biti uskrišen od sadašnje smrti kad zbog časnijeg ponašanja u sadašnjem životu ne bi bio slavnije uskrsnuo na drugi i trajni život? Tko su Židovi koji žele ubiti Lazara drugi doli oni koji su nezadovoljni time da živite bolje, koji govore velike stvari, a naučili su malo raditi, koji teže za ljudskom naklonošću i preziru svoje prethodnike to većim prezirom što manje si pripuštaju spoznati istinu i ono što je više? Mnogo je takvih koji govore o vrlinama, ali ih ne znaju čuvati kreposnim ponašanjem. Zato su njihove duše u opasnosti jer ima mnogo riječi, ali djela ne dolaze na vidjelo. Je su li moji propovjednici možda tako postupali? Nikako. Nisu opominjali grešnike uzvišenim, već malobrojnim i ljubaznim riječima tako što su bili spremni predati svoje duše za njihove duše. Jer žar učitelja je bolje podučavala duh slušatelja od riječi. No sad mnogi o meni govore teško shvatljive i visoke stvari, ali ne slijedi plod jer samo puhanje ne zapaljuje drvo ako ne sudjeluje iskrica. Od tih ću vas Židova čuvati i zaštititi da po njihovim riječima i djelima ne bi otpale od mene; ali neću vas braniti tako da ništa ne patite, već tako da ne podlegnete u nestrpljivosti. Zato se držite svoje odlučnosti i ja ću svojom ljubavlju zapaliti vašu volju.“ Sedamdeset i treće poglavlje Djevičine riječi zaručnici neka se ne brine o jednom ratniku za kojeg se reklo da je mrtav i koji joj je pokazan kako moli za pomoć. Za jednog ratnika koji je još živio se reklo da je mrtav. On je zaručnici u jednoj duhovnoj viziji pokazan kao mrtav i kako moli pomoć. Nakon što je zaručnica bila ožalošćena njegovom smrću, Majka Milosrđa joj reče: „Moja kćeri, je li ovaj čovjek mrtav ili nije, saznat ćeš u svoje vrijeme, sad želimo djelovati da bi on bolje živio.“ Sedamdeset i četvrto poglavlje Kristove riječi zaručnici i riječi Ivana Krstitelja Kristu u kojima ga hvali i pred njegovim licem moli za kršćane, posebno za jednog ratnika. Na njegove molitve je ratnik svojim vlastitim i rukama slavne Djevice i Petra i Pavla opremljen i počašćen duhovnim oružjem, to jest vrlinama. Što je predstavljeno svakim tjelesnim oružjem i o dobroj molitve. Sin Božji je razgovarao sa zaručnicom i reče: „Danas si napisala da je bolje sam preduhitriti nego biti preduhitren. Tako sam ja tebe preduhitrio slatkoćom svoje milosti da đavao ne bi ovladao tvojom dušom.“ Odmah se pojavi Ivan Krstitelj i reče: „Blagoslovljen Ti, Bože, koji si prije svih stvari, kraj kojeg nikad nije bio neki drugi bog i umjesto kojeg drugog niti nema niti će biti; jer Ti jesi i bio si vječno Jedan Bog. Ti si od proroka obećana istina kojoj sam dok se još nisam rodio radosno poskakivao i koju upoznao potpunije nakon što sam pokazao na nju. Ti si naša radost i naša slava. Ti si naše veselje i naša naslada. Jer gledate Tebe nas ispunja neizrecivom milinom koju nije prepoznao nitko osim onoga koji ju je kušao. Ti sam si i naša ljubav. I nije čudo da Te volimo jer budući da si sam ljubav, ne samo da voliš one koji Te vole, nego budući da si stvoritelj svih stvari, iskazuješ svoju ljubav i onima koji Te preziru priznati. No sad, moj Gospodine, budući da smo po Tebi i u Tebi bogati, molimo Te da od tog našem duhovnog bogatstva daš onima koji nemaju bogatstvo tako da kao što se mi u Tebi radujemo ne zbog svojim zaslugama i ovi postanu dionici naših dobara.“ Krist odgovori: „Zaista, ti si najviši ud nakon i kraj glave; ipak, vrat je još bliži i izvrsniji. Ako sam ja glava svih, onda je moja Majka vrat, onda dolaze anđeli, a ti i moji apostoli ste kao kralješci kralježnice jer ne samo da me volite, već me častite i tako što pomažete onima koji me vole. Zato čvrsto stoji ono što sam rekao: Djela koja sam ja činio i vi ćete činiti i vaša volja je moja volja. Jer kao što se tjelesna glava ne pomiče bez udova, tako se i u vašoj duhovnoj vezi i sjedinjenju ne događa da se jedno želi, a drugo može, već se može sve što svaki od vas želi, zato će se dogoditi ono što želiš.“ Nakon tih riječi je Ivan doveo jednog ratnika koji kao da je bio polumrtav i reče: „Gledaj, Gospodine! Gledaj, ovaj koji ovdje stoji Ti je posvetio svoju ratničku službu. On se trudi boriti, ali ne može pobijediti jer je nenaoružan i slab. Ja pak sam dvostruko zadužen pomoći mu, dijelom zbog zasluga njegovih roditelja, dijelom zbog ljubavi prema mojoj časti koja ga ispunja. Poradi samoga sebe daj mu odjeću za ratničku službu da ne bi bila otkrivena sramota njegove razgoljenosti.“ Gospodin odgovori: „Daj mu što želiš i odjeni ga kako ti se sviđa.“ Na to Ivan reče: „Dođi, moj sine, i primi od mene prvo odijelo svoje ratničke službe; nakon što ga uzmeš, lako ćeš primiti i moći nositi ostalu ratničku odjeću. Ratniku odgovara da na tijelu prvo ima ono što je meko i blago, naime dvostruki plašt. Njega ću ti staviti jer se Bogu tako sviđa. Jer kao što je tjelesni plašt mekan i blag, tako je i duhovan sladak u djelovanju, naime da drži Boga dragog tvojoj duši i ljupkog tvojim sklonostima. Slatkoća dolazi iz dvije stvari, naime iz razmatranja Božjih dobročinstava i iz sjećanja na počinjene grijehe. To dvoje sam imao dok sam još bio dječak. Jer razmatrao sam kojom me milošću Bog preduhitrio dok se još nisam rodio, kojim me blagoslovom blagoslovio nakon mog rođenja. Pri tom razmatranju sam uzdisao nad tim kako bih svojem mogao dostojno uzvratiti. Razmatrao sam i nepostojanost svijeta i žurno sam pošao u pustinju gdje mi je moj Gospodin Isus bio tako sladak da mi je bilo gnusno i mrsko željeti sve radosti svijeta kad sam na to mislio. Zato dođi ratniče i odjeni se ovim dvostrukim plaštem; preostalo će ti se dati u svoje vrijeme.“ Na to se pojavio blaženi apostol Petar i reče: „Ivan ti je dao dvostruko odijelo, a ja koji sam teško pao, ali muževno ponovno ustao, pribavit ću ti pancir, to jest božansku ljubav. Ova ljubav kao pancir koji se sastoji od mnogo željeznih prstena štiti od neprijateljevih projektila i čini čovjeka ravnodušnijim u podnošenju prodirućih zala. Čini ga okretnijim za Božju čast i revnijim za božanski posao, nepobjedivim u protivnostima, strpljivim u nadi, postojanim u onome što poduzme. Taj pancir mora svijetliti kao zlato i biti snažan kao kremen i željezo; jer svaki čovjek koji ima ljubav mora u strpljivosti protiv protivnosti biti rastezljiv kao zlato; treba svijetliti mudrošću i pameću da ne bi prihvatio herezu umjesto neokrnjene vjere i dvojbeno smatrao sigurnim. Pancir također mora biti jak kao željezo da kao što željezo pokorava sve tako i ovaj čovjek koji se trudi u ljubavi treba nastojati poniziti one koji se opiru vjeri i dobrim običajima. Ne treba odstupati od prigovora; ne smije pokleknuti zbog prijateljstva; ne smije postati mlitav i radi vremenite koristi niti se zaklanjati radi tjelesnog mira. Neka se ne boji smrti jer nitko ne može uzeti tijelo ako Bog ne dozvoli. Ako se pancir i sastoji od mnogo prstena, oklop ljubavi prvenstveno drže dva prstena. Prvi prsten ljubavi je spoznaja Boga i često razmatranje božanskih dobročinstava i zapovijedi da bi čovjek znao što treba dati Bogu, što bližnjem, a što svijetu. Drugi prsten je zauzdavanje vlastite volje radi Boga; jer svaki koji savršeno i iskreno voli Boga ne zadržava ništa od svoje volje što je protiv Boga. Gledaj, sine, ovaj pancir ti daje Bog, a ja sam ti ga zaslužio tako što sam ti priskočio po Božjoj milosti.“ Na to se ukazao sveti Pavao i reče: „O, moj sine, vrhovni pastir ovaca Petar ti je dao pancir, a ja ću ti iz Božje ljubavi dati oklop koji je ljubav prema bližnjemu, to jest spremnost pod sudjelovanjem Božje milosti rado umrijeti za spas bližnjeg. Kao što su na oklopu mnoge ploče zajedno spojene i povezane čavlima, tako se u ljubavi prema bližnjem okupljaju mnoge vrline. Svaki koji voli svojeg bližnjeg je dužan prvo osjećati bol zbog toga što svi koji su otkupljeni krvi Isusa Krista Bogu ne uzvraćaju za ljubav, drugo, što sveta Crkva, Božja zaručnica, ne ustraje u svojem hvalevrijednom redu, treće što je vrlo malo onih koji se u gorkoj žalosti i ljubavi sjećaju Božje muke; četvrto, dužan je paziti se njegovog bližnjeg ne pokvari zlim primjerom, peto, da se svojem bližnjem radosno da svoje dobro i moli Boga za njega, da napreduje u svakom dobru i da postane savršen. Čavli koji povezuju ploče su Božje riječi. Kad čovjek ispunjen prema ovim riječima vidi svojeg bližnjeg u nevolji, treba ga tješiti ljubaznim riječima, treba braniti onoga koji je napadnut protiv prava, posjetiti bolesne, otkupljivati zarobljene, ne se sramiti siromašnih, uvijek voljeti istinu, ništa ne postaviti iznad ljubavi prema Bogu, ne se udaljiti od pravednosti. Ovim sam oklopom bio obučen ja koji sam bio slab sa slabima, nisam se sramio licem kraljeva i vladara reći istinu i bio sam spreman umrijeti za spas bližnjeg.“ Potom se pojavila Majka i reče ratniku: „Moj sine, što ti još nedostaje?“ On reče: „Moja glava nema kacigu.“ Na to Majka Milosrđa reče anđelu čuvaru njegove duše: „Kako je tvoja zaštita koristila njegovoj duši i što imaš za predložiti našem Gospodinu?“ Anđeo odgovori: „Imam nešto iako je malo. Ponekad je udjeljivao milostinju i iz ljubavi prema Bogu čitao poneke molitve, ponekad se odricao i vlastite volje radi Božje volje; iskreno je molio Boga da mu svijet postane preziran i da mu Bog bude vrjedniji od svega.“ Majka odgovori: „Dobro je što to možeš donijeti za njega i učinit ćemo kao što čini dobar zlatar koji kad želi izvesti veliko djelo iz zlata, ali je u nuždi i nedostaje mu zlata pomoć traži kod bogata prijatelja. Svi koji imaju zlatu mu pomažu da bi se njegovo djelo dovršilo. No tko će nekome tko radi djelo od gline dati od svojeg zlata budući da glina nije vrijedna da se pomiješa sa zlatom? Svi sveti koji su bogati zlatom će ti sa mnom zavrijediti kacigu koju ćeš imati. Ta kaciga je volja svidjeti se samo Bogu; jer kao što kaciga štiti glavu od projektila i udaraca, tako i dobra, samo na Boga usmjerena volja štiti dušu. Tu su kacigu imali dobri Juraj i Mauricije i mnogi drugi, čak i razbojnik koji je visio na križu; bez nje nitko neće postaviti dobre temelje niti dospjeti do krune. Na toj kacigi moraju biti dva otvora ispred očiju kroz koje se može paziti onoga što se približava. Oni su pamet u onome što se mora napraviti i oprez u onome što se mora izostaviti jer je bez pameti i promišljaja mnogo toga što se na početku činilo dobrim na kraju loše.“ Dalje majka reče ratniku: „Što ti još nedostaje, moj sine?“ On odgovori: „Moja ruke su još gole i nemaju obranu.“ Majka mu odvrati: „Pomoći ću ti da ti ruke ne ostanu gole. Kao što postoje dvije ruke od mesa, tako postoje i dvije duhovne ruke. Desna ruka kojom se treba držati mač predstavlja djelo pravednosti na kojem treba biti pet vrlina kao pet prstiju. Prva je da svaki pravednik treba biti pravedan sam za sebe tako da se čuva da u govoru, činjenju ili primjeru ne nastupi ništa što bi moglo uvrijediti bližnjega da ne bi neurednim vlastitim ponašanjem uništio ono što iz pravednosti na drugima kori ili ih podučava; druga je ne vršiti pravednost ili djela pravednosti iz naklonosti prema ljudima ili ljubavi prema svijetu, već iz ljubavi prema vlastitu Bogu; treća je nikoga se ne bojati protiv pravednosti niti nešto prešutjeti zbog prijateljstva i ne se dati odvratiti od pravednosti za siromašne i bogate, za prijatelja ili neprijatelja; četvrta je htjeti rado umrijeti za pravednost; peta je ne samo činiti pravednost, već je i mudro voljeti tako da u sudu budu i milosrđe i pravednost i da se drukčije kazni koji griješi manje, a drukčije koji griješi teže, drukčije koji iz neznanja, a drukčije koji namjerno ili iz zlobe. Tko ima ovih pet prstiju, treba se čuvati da ne oštri mač u nestrpljivosti niti da ga svjetovna radost ne otupi ili ga neopreznost slomi ili ga zbog nepromišljenosti ne ispusti iz ruke ili ga nepostojanost duše učini crnim. Lijeva ruka je božanska molitva koja također treba imati pet prstiju. Prvi je čvrsto vjerovati u članke vjere o božanstvu i čovještvu i zaista u sve što priznaje sveta Crkva, Kristova zaručnica; drugi je ne htjeti svjesno griješiti protiv Boga i sve počinjene grijehe htjeti popraviti kajanjem i zadovoljštinom; treći je Boga moliti da se tjelesna ljubav pretvori u duhovnu ljubav; četvrti ničemu drugome u svijetu ne htjeti živjeti nego da se časti Boga i smanjuju grijesi; peti je ne se drsko uzdati u sebe, već se uvijek bojati Boga i očekivati smrt svakog sata. Gledaj, moj sine, to su dvije ruke koje moraš imati: desna kojom treba zamahnuti mačem pravednosti protiv njezinih napadača, a lijeva ruka molitve kojom se od Boga treba moliti pomoć tako da se nikad ne uzdaš u svoju pravednost niti ponosno uzdigneš protiv svoga Boga.“ Opet se pojavila blažena Marija i reče ratniku: „Što ti još nedostaje, moj sine?“On odgovori: „Nožni oklop.“ A ona reče: „Čuj ti, jednom ratnik svijeta, ali sad moj, sve što je na nebu i zemlji, stvorio je Bog. Među svim što je niže je najvrjedniji i najljepši stvor duša čije misli upravlja dobra volja. Jer kao što iz jednog stabla izlaze mnogi izdanci, tako iz duhovne vježbe i djelatnosti duše proizlazi sva savršenost. Da bi se postigao duhovni nožni oklop, uz Božju pomoć dobra volja mora napraviti početak. Ona mora sadržavati dvostruko razmatranje kao dvije noge na zlatnim temeljima. Prva noga savršene duše je razmatranje te vrste da ne želi griješiti protiv Boga čak ako nakon toga i ne bi slijedila kazna; druga noga je vršenje dobrih djela zbog velike strpljivosti i Božje ljubavi čak i kad bi se znalo da će se biti proklet. Koljena duše su radost i snaga dobre volje. Kao što se kod korištenja nogu koljena savijaju, tako se volja duše u skladu s razumom mora savijati i svladavati prema Božjoj volji jer pisano je da su tijelo i duh suprotstavljeni. Zato Pavao govori: 'Ne činim dobro koje bih htio' kao da želi reći: 'Prema duši želim svakakvo dobro, ali ne mogu to zbog slabosti tijela, a ako ponekad i mogu činiti, opet ne mogu radosno.' Kako onda? Je li apostol zato izgubio plaću jer je htio, ali nije mogao ili jer je doduše činio dobro, ali ne radosno? Nikako, već će mu se kruna štoviše dvostruko umnožiti; prvo, od vanjskog čovjeka jer zbog otpora tijela protiv dobra bilo je mučno raditi; drugo, od unutarnjeg čovjeka jer nije uvijek imao duhovnu utjehu. Mnogi se svjetovni ljudi trude na vremenit način, ali zbog toga neće biti okrunjeni jer rade na poticaj tijela; jer kad bi taj rad bio Božja zapovijed, pri poslu ne bi pokazivali tako vruću revnost. Ove dvije noge duše dakle, naime ne htjeti griješiti protiv Boga i htjeti vršiti dobra djela čak i ako slijedi prokletstvo, moraju biti naoružane dvostrukim oklopom, naime pametnim mudrim korištenjem vremenitog i mudrom čežnjom i nastojanjem za nebeskim. Mudro korištenje vremenitih stvari se sastoji u tome da se dobra ima za vlastito umjereno uzdržavanje, a ne u izobilju. Mudra čežnja za nebeskim postoji ona kad se nebesko želi zaslužiti dobrim djelima i radom jer budući da se čovjek nezahvalnošću i nemarnošću odvratio od Boga, mora se vratiti naprezanjem i poniznošću. Budući da ti, moj sine, to nisi imao, molimo onda svete mučenike i ispovjednike koji tog bogatstva imaju u izobilju da ti pomognu.“ Odmah su se pojavili sveti i rekoše: „O, blažena Gospođo, ti si u sebi nosila Gospodina i ti si gospodarica sviju; postoji li nešto što ne možeš? Jer ono što želiš, dogodi se. Tvoja volja je uvijek naša volja. Ti si s pravom majka ljubavi jer svakome dolaziš s ljubavlju.“ Opet se pojavila Majka i reče ratniku: „Moj sine, još nam nedostaje štit. Štitu pripadaju dvije stvari, naime hrabrost i znak gospodara za kojeg se boriš. Duhovni štit predstavlja razmatranja gorke Božje patnje. On mora biti na lijevoj ruci blizu srca tako da kad se god duša osjeća radost u tjelesnom uživanju razmatraju Kristove rane. Sve dok preziranje i protivnosti svijeta uznemiruje i rastužuje dušu, treba se sjetiti Kristova siromaštva i poniženja. A sve dok čast i dug život tijela žele zadovoljiti, treba se sjetiti Kristove gorke smrti i patnje. Takav štit mora imati snagu postojanosti u dobru i širinu ljubavi. Znak štita mora se sastojati od dvije boje jer se ništa ne vidi jasnije i dalje od onoga što je sastavljeno od dvije blistave boje. Dvije boje kojima je ukrašen štit razmatranja božanske patnje su suzdržljivost od neurednih sklonosti i čistoća i svladavanje tjelesnih pokreta. Ovo dvoje osvjetljava nebo i anđeli koji to vide raduju se, kliču i govore: 'Gledajte znak čistoće i naše družine; dužni smo pomoći tom ratniku.' Đavoli pak koji vide ratnika ukrašena tim znakom štita će vikati: 'Što da činimo, drugovi? Ovaj ratnik je strašan u sukobu i divnog oružja. Na svojoj strani ima oružja vrlina, iza sebe vojne logore anđela. S lijeva ima vrlo porezna čuvara, naime Boga, naokolo je pun očiju kojima vidi našu zlobu. Možemo ga doduše napasti, ali na našu sramotu jer ga ne možemo nadvladati.' O, kako li je sretan takav ratnik kojeg anđeli časte i u strahu od kojeg đavoli drhte. No budući da ti, moj sine, još nisi primio taj štit, molimo svete anđele koji sjaje duhovnom čistoćom da ti pomognu.“ Dalje reče Majka: „Sine, još nam nedostaje mač. Jednom maču pripadaju dvije stvari: prvo, treba imat dvije oštrice; drugo, mora biti dobro naoštren. Duhovni mač je uzdanje u Boga u borbi za pravednost. To uzdanje mora imat dvije oštrice, naime ispravnu pravednost u sreći kao na desnoj strani i zahvalu u nesreći kao na lijevoj strani. Takav je mač imao pobožni Job koji je u sreći prinosio žrtve za svoju djecu, koji je bio otac siromašnih i čija su vrata bila otvorena putnicima, koji nije hodao u ispraznosti i nije želio ništa strano, već se bojao Boga kao onaj tko sjedi na valovima mora. I u nesreći je prinosio zahvalu kad je nakon gubitka svoje djece i dobara prezren od svoje žene i mučen najgorim čirevima strpljivo izdržao i rekao: 'Gospodin je dao, Gospodin je uzeo, hvaljen bio.' Taj mač mora biti i dobro naoštren da bi kao i Mojsije i David satro one koji napadaju pravednost i da bi imao revnost zakona kao Pinhas da bi ustrajno govorio kao Ilija i Ivan. O, kako li je mač mnogih danas preko mjere tup, oni kad govore riječima ne miču prst jer traže prijateljstvo ljudi, ali ne osvrću se na Božju slavu! Budući da nisi imao takav mač, molimo patrijarhe i proroke koji su imali takvo uzdanje i sigurno će nam biti dan.“ Opet se pojavila Majka i reče ratniku: „Moj sine, još trebaš pokrivalo za oružje koje ga štiti od hrđe i prljanja kiše. To pokrivalo je ljubav da se umre za Boga i čak, ukoliko je moguće i ne vrijeđa Boga, da se odvoji od Boga radi spasa braće. Ta ljubav pokriva sve grijehe, čuva sve vrline, blaži Božji gnjev, čini sve mogućim, straši zle duhove, radost je anđela. To pokrivalo iznutra mora biti bijelo, a izvana sjajno kao zlato. Jer gdje je revnost božanske ljubavi, tamo se ne zanemaruje ni jedna ni druga čistoća. Apostoli su ove ljubavi imali u izobilju i zato ih se mora dozvati da pomognu.“ Ponovno se pojavila Majka i reče: „Moj sine, trebaš još konja i sedlo. Pod konjem se na duhovan način podrazumijeva krštenje. Jer kao što konj odvodi čovjeka putem koji želi prevaliti i kao što ima četiri noge, tako krštenje koje se podrazumijeva pod konjem vodi čovjeka pred Božje lice i ima četiri duhovna djelovanja. Prvo se sastoji u tome da se kršteni oslobađaju zlih duhova i obvezuju Božjim zapovijedima i službi; drugo je da se čiste od istočnog grijeha; treće je da postaju Božja djeca i subaštinici; četvrto je da im se otvara nebo. Ali jao, mnogi su koji kad dođu u godine razuma konju krštenja, stave uzde i vode ga krivim putem. Put krštenja je ispravan i ispravno ga se slijedi ako se čovjek prije godina razuma podučava i očuva u dobrim običajima i kad nakon što dođe u godine razuma i revno o tome razmišlja što se obećalo na krštenju, također sačuva nedirnutima vjeru i Božju ljubav. S pravog puta se skreće i stavlja se uzda onda kad se tijelu u svijetu daje prednost pred Bogom. Sedlo konja, to jest krštenje je djelovanje gorke muke i smrti Isusa Krista kojima je krštenje dobilo svoju snagu. Voda krštenja je samo jedan element; nakon što je prolivena Božja krv je elementu vode pridodana Božja riječ i snaga prolivene Božje krvi i tako je voda krštenja po Božjoj riječi postala pomirenje Boga s ljudima, vrata milosrđa, istjerivanje zlih duhova, put u nebo, oproštenje grijeha. Tko se dakle želi hvaliti snagom krštenja, neka prvo promisli gorčinu ustanovljenja djelovanja krštenja tako da kad se čovječje srce napuhne protiv Boga, čovjek misli na to kako je gorko otkupljen, kako je često prekršio krsno obećanje i što je zaslužio za tako povratke u grijeh. Da bi čovjek dalje mogao čvrsto sjediti u sedlu djelovanja krštenja, potrebna su dva stremena, to jest dvostruko razmatranje u molitvi. Prvo dakle treba moliti: 'O, svemogući Bože, blagoslovljen Ti jer si me stvorio i otkupio i dok sam bio dostojan prokletstva, podnosio si me u mojim grijesima i priveo na pokoru. Uviđam, Gospodine, pred Tvojim veličanstvom da sam sva dobra koja su mi dana za spasenje rasipao na nekoristan i pokvaren način, naime vrijeme za svoju pokoru u ispraznostima, tijelo u izobilju, milost krštenja u oholosti. I sve sam više volio od Tebe, mog stvoritelja, otkupitelja, hranitelja i zaštitnika i zato te molim za Tvoje milosrđe jer sam sam po sebi bijedan i jer nisam priznao Tvoju blagu strpljivost prema meni. Nisam se bojao Tvoje strašne pravednosti. Nisam se osvrtao kako da Ti uzvratim za Tvoje nebrojeno dobro, već sam Te štoviše dan za danom svojom zlobom izazivao na gnjev; zato nemam ništa drugo osim jedne riječi za Tebe, naime: Smiluj mi se, Bože, po svojem velikom milosrđu!' Druga molitva treba glasiti: 'O, svemogući Bože, znam da sve imam od Tebe, da ništa nije od mene i da ništa ne mogu osim onoga što sam sam učinio po svojem grijehu. Zato ponizno molim Tvoju ljubav da ne postupaš sa mnom prema mojem grijehu, već prema svojem velikom milosrđu. Pošalji mi i svoga Duha Svetoga da rasvijetli moje srce i učvrsti me na putu Tvojih zapovijedi da bih ustrajao u onome što sam prepoznao pomoću Tvojeg nadahnuća i da se nikakvim kušnjama ne odvojim od Tebe.' Moj sine, budući da to još nemaš, molimo one koji su gorkije učvrstili Božju muku u svojem srcu da ti dodijele od svoje ljubavi.“ Nakon ovoga je došla pojava kao konj opremljen zlatnim ukrasima. I Majka reče: „Ovi konjevi ukrasi predstavljaju darove Duha Svetoga koji se daruju kod krštenja. Jer u krštenju se, bilo da ga je obavio dobar ili loš sluga, otpušta istočni grijeh, umnožava se milost, oprašta se svaki grijeh. Daje se Duh Sveti kao jamstvo, anđeli za zaštitnike, nebo za nasljedstvo. Gledaj, moj sine, to su ukrasi duhovnog ratnika! Tko je time odjeven, dobit će onu neizrecivu vojničku plaću kojom se kupuje vječna radost, najčasniji mir, vječno obilje, život bez kraja.“ Ovaj ratnik je bio gospodin Karlo, sin svete Brigite. Sedamdeset i peto poglavlje Zaručničine riječi molitve Kristu i Djevici pri čemu pjeva najbolju hvalu. Utješni odgovor Djevice kćeri u čemu kroz primjer pokazuje Bog pomoću pravedne odluke često dopušta đavlovu laž da bi Božja snaga postala to vidljivija i kako nevolje daju uputu za duhovna dobra. „Blagoslovljen Ti, moj Bože, moj stvoritelju i otkupitelju. Ti si otkupnina kojom smo otkupljeni iz zarobljeništva, po kojoj smo svi vođeni svemu spasu, po kojoj smo postavljeni udružujemo s Jedinstvom i Trojstvom. Zato se, iako se u svojoj ružnoći sramim, ipak radujem da Ti koji si jednom za nas umro nikad više nećeš umrijeti. Jer Ti si zaista jedini koji je bio i prije svijeta. Ti imaš moć nad životom i smrti. Samo Ti si dobar i pravedan, samo Ti svemoguć i strašan. Zato budi blagoslovljen u vječnost. Ali što da kažem o tebi, blagoslovljena Marijo, ti cijeli spase svijeta? Ti si slična onome tko prijatelju koji je bio tužan zbog gubitka neke stvari opet daje vidjeti izgubljeno čime se ublažila bol, narasla je radost i cijelo se srce zapalilo. Tako si ti, najslađa Marijo, svijetu pokazala njegova Boga kojeg su ljudi izgubili i rodila si ga u vrijeme koje je bilo pokazano prije svih vremena i nad čijim rođenjem se radovalo sve što je bilo na nebu i na zemlji. Zato te, najslađa Marijo, molim da mi pomogneš da se moj neprijatelj ne bi radovao nada mnom niti me nadvladao svojom lukavosti.“ Majka odgovori: „Pomoći ću ti. Ali zašto si žalosna što si ono što si čula i što je tjelesno vidjela na duhovan način kad ti je onaj ratnik koji živi u tijelu pokazan kao duhovno mrtav i potreban duhovne pomoći? Čuj sad sigurnost tumačenja. Sva istina je od Boga, a svaka laž od đavla jer je on otac laži. Budući da je istina od Boga, po đavlovoj zlobi i laži koje Bog ponekad dozvoljava prema tajnoj odluci je Božja snaga to vidljivija kao što ću ti pokazati kroz primjer izvjesne djevice. Ona je vrlo nježno voljela svojeg zaručnika i on nju na sličan način. Kroz njihovu ljubav je Bog bio slavno čašćen i roditelji s obje strane su se tome radovali. Kad je to vidio njihov neprijatelj, ovako je mislio: 'Znam da se zaručnik i zaručnica međusobno približavaju na trostruki način: pismima, uzajamnim razgovorima i tjelesnim sjedinjenjem. Da glasnici i poštari ne bi imali pristup, sve ću putove napuniti kolcima, trnjem i kukama; da se više ne bi približavali uzajamnim razgovorima, prouzročit ću buku koja će ih smetati u govoru. Da ne bi sreli za sjedinjenje u tijelu, postavit ću čuvare da promatraju svaki otrov tako da ne nađu nikakvu priliku da dospiju jedno k drugome.' Kad je zaručnik koji je bio pametniji od neprijatelja to prepoznao, ovako je rekao svojim slugama: 'Moj neprijatelj mi smještava u tome i tome. Pazite na tim mjestima i kad tako nađete, pustite da ga radi sve dok ne postavi zamke. Nakon toga se uzdignite, ali nemojte ga ubiti, već mu ga izrugajte i derite se na njega da bi vaši susluge kad prepoznaju neprijateljevo lukavstvo mogli biti pažljiviji u straži i oprezu.' Na sličan je način i u duhovnim stvarima. Pisma kojima se zaručnik i zaručnica, to jest Bog i dobra duša međusobno približavaju nisu ništa drugo doli molitve i uzdasi pobožnih; jer kao što stvarno pismo pokazuje sklonost i volju onoga koji ga pošilja, tako molitve pobožnih Božjem srcu i povezuju dušu s Bogom vezom ljubavi. Ali đavao ponekad sprječava srca ljudi tako da ne mole za ono što služi spasu duše ili je suprotno tjelesnom uživanju. On također sprječava da budu uslišani kad mole za druge grešnike jer ti grešnici za sebe ne mole za ono što služi duši za vječnu korist. Što su uzajamni razgovori kojima zaručnik i zaručnica postaju jedno srce i jedna duša drugo doli pokora i kajanje? No kod njih đavao ponekad podiže tako veliku buku da se međusobno ne čuju. To su zla nadahnuća koja srcu koje na plodan način želi vršiti pokoru šapće i govori mu: 'O, ti nježna dušo, teško je poduzeti ono na što nisi naviknuta i što je neobično. Mogu li svi biti savršeni? Dovoljno ti je biti kao mnogi drugi; što poduzimaš više? Zašto činiš što nitko ne čini? Ne možeš to trajno provoditi, svi će ti se rugati budeš li se previše ponižavao.' Takvim nadahnućima je duša prevarena i misli si: 'Teško je prekinuti ono na što si naviknut; zato ću ono što je prošlo ispovjediti, ali onda mi je dovoljno slijediti put većine; ne mogu biti savršen; Bog je svemoguć i ne bi nas otkupio da je htio da propadnemo.' Takvom bukom đavao sprječavao dušu tako da je Bog ne čuje; ne kao da Bog ne bi mogao čuti sve, već zato jer se Bog kad to čuje ne raduje kad se duša radije slaže sa svojim kušnjama nego s vlastitim razumom. Tjelesno sjedinjenje zaručnika i zaručnice predstavlja unutarnje sjedinjenje duše s Bogom kroz želju za nebeskim i čistu ljubav u kojima duša treba gorjeti svakog sata. Ali ta se ljubav sprečava na četiri načina. Prvo, đavao nadahnjuje dušu da učini nešto protiv Boga čime duša ako u tome uživa i malo se obazire privlači Božje neprijateljstvo. Drugo, đavao dušu nadahnjuje da učini nešto dobro da se ljudima pokaže ljubazna, a ponekad da radi časti i straha od svijeta propusti nešto dobro što bi mogla učiniti. Treće, đavao čini da duša zaboravi na dobro i osjećaju gađenje nad tim čime se narav otkida i postaje mrzovoljna. Četvrto, đavao uzbuđuje dušu brigom za svjetovne stvari ili radošću, preobilnom boli ili štetnim strahom. Time se sprječavaju pisma i molitve pravednih kao i uzajamni razgovori zaručnika i njegove zaručnice. No iako je đavao lukav, Bog je još mudriji i jači raskida neprijateljeve konope da bi poslana pisma mogla dospjeti zaručniku. Zamke se raskidaju nakon što Bog duši nadahne da želi samo dobro i da u srcu ima želju bježati od onoga što je zlo i činiti ono što se Bogu sviđa. Buka koju neprijatelj prouzrokuje se ometa kad duša skromno vrši pokoru i ima volju da ne padne natrag u grijehe koje je ispovjedila. Znaj da đavao ne nasrće samo na Božje neprijatelje vikom i galamom, već i Božje prijatelje kao što ćeš prepoznati na jednom primjeru. Pretpostavi da jedna djevica s jednim muškarcem vodi razgovor. Pred njom je zavjesa koju je muškarac vidio, ali djevica ne. Nakon što je razgovor završio, djevica je otvorila oči, ugledala zavjesu i bojažljivo si je mislila: 'Neka me Bog sačuva da nisam možda prevarena neprijateljevom zamkom.' Kad je muškarac vidio djevicu tužnu, odvukao je zavjesu i pokazao joj je cijelu istinu. Tako i savršeni ljudi primaju Božje nadahnuće; đavao ih onda buni obmanom da se ili uzdignu u iznenadnoj oholosti ili budu oboreni velikim strahom ili neurednom blagošću podnose grijehe drugih ili oslabe preobiljem radosti ili tuge. Na sličan način se dogodilo s tobom. Jer đavao je neke potaknuo da ti pišu da je onaj ratnik mrtav iako je još živio od čega si primila veliku bol. Ali Bog ti je pokazao njegovu duhovnu smrt tako da ti je ono što pisci lažno izvještavaju od Boga za utjehu pokazano istinitim. Istina je dakle kad se kaže da nevolje vode duhovnim dobrima. Jer kad prigodom laži koje si čula ne bi bila ožalošćena, ne bi ti bila pokazana tako velika snaga i ljepota duše. Zato je da bi mogla prepoznati tajnu Božju namjeru između tvoje duše i Boga bila izvjesna zavjesa kad je govorio kako zbog toga što se duša pokazala u obličju nekoga potrebnog pomoći, tako i zbog toga što se Bog u svakom svojem govoru pridržavao reći da ćeš u svoje vrijeme saznati je li mrtav ili živ. Nakon što ti je pokazana ljepota duše i njezin ukras čime duša mora biti opremljena za ulazak u nebo, zavjesa je uklonjena i pokazala se istina, naime da je onaj čovjek tjelesno živio, a duhovno bio mrtav i tko želi ući u svoju nebesku domovinu, mora se naoružati takvim vrlinama. Đavlova namjera je bila kušati te lažima i uznemiriti te da bi te kroz bol zbog oduzimanja tako vrijednog prijatelja odvukao od Božje ljubavi. Ali nakon što si rekla: 'Neka me Bog sačuva da ovo možda nije prevara' rekla i 'Bože, pomogni mi', zavjesa je uklonjena i pokazana ti je kako tjelesna, tako i duhovna istina. Gledaj, kako je i đavlu dozvoljeno ožalostiti pravedne da bi se njihova kruna mogla poveaćati.“ Sedamdeset i šesto poglavlje Djevičine riječi kćeri koje je podučavaju tko su Božji prijatelji i kako ih je malo u novije vrijeme ako se ispita svaki stalež, kako laike, tako i svećenike. Što je razlog zbog kojeg je bogati Bog volio siromaštvo i kako je izabrao siromašne, a ne bogate i s kojim ciljem su bogatstva dana Crkvi. Majka reče Kristovoj zaručnici: „Zašto si zabrinuta, kćeri moja?“ „Jer se“, onda odgovori, „bojim biti poslana otvrdnulima.“ Majka odvrati: „Po čemu prepoznaješ otvrdnule ili Božje prijatelje?“ I ona reče: „Ne znam ih razlikovati i ne usudim se suditi o bilo kome jer su mi prije pokazana dva čovjeka od kojih se jedan po ljudskoj prosudbi predstavljao vrlo poniznim i potpuno svetim, a drugi rasipničkim i častohlepnim. No ipak njihova namjera i volja nisu bili u suglasnosti s njihovim djelima što je silno preplašilo moj razum.“ Majka odgovori: „Dozvoljeno je suditi o zlu koje se javno pokazuje ako se ima namjera zle žaliti i popraviti. Ali o dvojbenome za što nije sigurno s kojom se namjerom događa je sigurno ne suditi. Zato ću ti pokazati koji su ljudi Božji prijatelji. Znaj tako da su Božji prijatelji oni koji se kad od Boga prime darove brinu za to da Bogu zahvale svakog sata, da ne žele ništa preobilno i da su s tim što im je dano zadovoljni. No gdje naći takve ljude? Potražimo najprije u zajednici. Tko bi tamo mogao reći: 'Dovoljno je; ne tražim ništa veće'? Potražimo među ratnicima i ostalom gospodom. Tko među njima misli ovako: 'Dobra koja posjedujem sam stekao nasljedstvom; od toga tražim svoje umjereno uzdržavanje prema mojem staležu kao što odgovara Bogu i ljudima, preostalo ću dodijeliti Bogu i siromasima. No kad bih saznao da su ova naslijeđena dobra zlo stečena, onda bi ih ili nadoknadio ili predao na savjet izabranih duhovnih Božjih slugu.' O, kćeri, takve misli su rijetke na zemlji. Potražimo i među kraljevima i vojskovođama tko od njih ustraje u hvalevrijednom stanju. Gdje je kralj koji je u svojem ponašanju kao Job, u svojoj poniznosti kao David, u revnosti za zakon kao Pinhas i kao Mojsije u blagosti i strpljivosti? Gdje je onaj vojskovođa koji upravlja kraljevom vojskom i podučava je ratu, ima povjerenje u Boga i strah kao Jošua, koji više traži korist svoga gospodara nego svoju kao Joab, koji voli revnost zakona i korist bližnjega kao Juda Makabejac? Takav vojskovođa je sličan jednorogu koji na čelu ima oštar rog i ispod njega dragocjen kamen. A što je drugo rog vojskovođe doli hrabro srce da se odvažno bori i udara neprijatelje vjere? Kamen pod vojskovođinim rogom je božanska ljubav koja ako ostaje neprestano u srcu ga čini okretnim i nepobjedivim u svim stvarima. No sad su vojskovođe sličniji obijesnim jarcima nego jednorozima; jer svugdje se bore za tijelo, ne za dušu niti za Boga. Razgledajmo kraljeve. Tko od njih ne opterećuje svoje podčinjene radi svoje oholosti? Tko odmjerava svoje stanje prema prihodima krune? Tko nadoknađuje ono što kruna nepravedno drži? Tko od njih se bavi drugim aktivnostima da bi vršio pravednost radi Boga? Kad bi u svijetu na vidjelo došli takvi kraljevi da bi Bog bio proslavljan! Tražimo dalje među svećenicima čija je obveza sa sobom nosi voljeti suzdržljivost, siromaštvo i pobožnost; zaista, ovi su isto zastranili s puta. Što drugo su svećenici doli siromasi i Božji primatelji milostinje? Trebaju živjeti od onoga što se prinosi Bogu da bi bilo to ponizniji i revniji za Boga što više bi se morali držati udaljeni od briga svijeta. Zato ih je prvo Crkva podigla iz nevolje i siromaštva da bi Bog bio njihova baština i da se ne bi mogli hvaliti svijetom i tijelom, već Bogom. Ali, moja kćeri, nije li mogao birati kraljeve i vojskovođe za apostole da bi se po njima Crkva obogatila zemaljskom baštinom? Mogao je. Ali bogati Bog je došao siromašan na svijet da bi primjerom dokazao kako je zemaljsko prolazno i da bi čovjek učio od siromaštva svog Gospodina i ne ga se sramio, već da bi se žurno mogao okrenuti istinskom i nebeskom bogatstvu. Zato se poslužio nadasve lijepim postavljanjem Crkve jednog siromašnog ribara i postavio ga je na njezino mjesto da bi živio od Gospodinova udjela, a ne od baštine u ovom svijetu. Crkva je tako svoje podrijetlo uzela iz tri dobre stvari: prvo od revnosti u vjeri; drugo, od siromaštva; treće, iz djelotvornosti vrlina i čuda. Te tri stvari su bile i kod svetog Petra. Posjedovao je revnost vjere kad je slobodnim glasom priznao svojeg Boga i nije oklijevao umrijeti za njega; imao je siromaštvo kad je išao uokolo i molio milostinju i prehranjivao se od rada svojih ruku. Ipak je bio bogat duhovnim dobrima što je veće kao kad je na primjer hromome kojem nije mogao dati ni zlata ni srebra učinio da može hodati što nijedan od vladara nije mogao. Nije li Petar koji je uskrisio jednog mrtvog mogao postići i novac da je htio? Naravno; ali odbacio je teret bogatstva da bi lako ušao u nebo i da bi kao gospodar ovaca ovcama dao primjer poniznosti jer su poniznosti i siromaštvo, duhovni kao i tjelesni, ulaz u nebo. Treće, imao je moć činiti čuda jer, odvojeno od njegovih većih čuda, Petrovom sjenom su bili izliječeni bolesni. Budući da je posjedovao savršenstvo vrlina koje se sastoji u tome da se zadovolji nužnim, tako je i njegov jezik postao ključ za nebo i njegovo je ime blagoslovljeno na nebu i na zemlji. Oni pak koji su svoje ime učinili slavnim i voljeli gnoj, to jest ono što je zemaljsko, na zemlji su prezreni i na strašan način su zapisani u knjizi božanske pravednosti. Bog je ipak htio dati prepoznati da siromaštvo Petra i drugih svetih nije bilo prisilno, već dobrovoljno. Zato je potaknuo srca mnogih da im bogato udjeljuju. Više su se hvalili siromaštvom nego trnjem bogatstva. Zato se što su više imali u izobilju siromaštva to bogatije umnožila i njihova pobožnost. Čemu čudo? Jer kako da Bog bude daleko onima koji su ga postavili za svoj dio svoju radost? Kako pak može onima koji žude za uživanjem svijeta Bog biti sladak? On je bio stranac u njihovim očima. U međuvremenu su s protekom vremena da bi Božji prijatelji mogli biti revniji i spremniji propovijedati Božju riječ i da bi se moglo znati kako nisu zla bogatstva, već njihova zloporaba, za Silvestra i ostalih Crkvi dana vremenita dobra koja su sveti muškarci dugo vremena koristili samo za uzdržavanje Crkve i Božju radost i siromahe. Znaj, Božji prijatelji su takvi koji se raduju Božjem određivanju. Ako ti i nisu poznati, poznati su mojem Sinu. Jer u krutom metalu se često nalazi zlato i iz krutog kremena se često izdvaja vatrena iskra. Zato idi sigurna; jer prvo treba vikati, a tek onda djelovati jer ni moj Sin dok je prebivao u tijelu nije istodobno obratio cijelu Judeju niti apostoli odjednom pogane, već se mora imati više vremena za dovršiti Božja djela.“ Sedamdeset i sedmo poglavlje Zaručničine riječi Kristu koje veličaju milosrđe koje joj je iskazao. Kristove riječi zaručnici koji potvrđuju to slatko milosrđe prema zaručnici i kako ju je odabrao za svoju posudu koju treba ispuniti vinom da bi se Božjim slugama po njezinu vinu dalo piti i o ljupkom i poniznom zaručničinom pitanju Kristu. „Čast bila svemogućem Bogu za sve što je stvorio. Ukras i služba bili mu naplaćeni za svu njegovu ljubav. Ja, nedostojna osoba koja sam od svoje mladosti na mnoge načine griješila protiv Tebe, svoga Boga, zahvaljujem Ti, moj najslađi Bože, najviše na tome što nitko nije tako pokvaren da bi mu Ti odbio svoje milosrđe ako ga od Tebe traži s ljubavlju i istinskom poniznošću i pritom odluči popraviti se. O, najdraži, najslađi Bože, svima koji čuju što si mu učinio je čudesno. Jer ako Ti se svidi, uspavljuješ moje tijelo, ali en tjelesnim snom, već duhovnim mirom. Kao da budiš moju dušu od sna da bi na duhovan način vidjela, čula i osjećala. O, Gospodine Bože, kako su slatke riječi Tvojih usta! Čini mi se da kad god čujem riječi Tvoga Duha, moja ih duša ih guta u sebe određenim osjećajem neizrecive slatkoće kao najdraže jelo koje kao da pada u srce moga tijela na veliku radost i neizrecivu utjehu. Izgleda čudesno da kad čujem Tvoje riječi postajem sita, ali i gladna; sita zato jer mi se onda ništa ne sviđa kao one riječi, a gladna jer se moja želja za Tobom stalno umnaža. Zato budi blagoslovljen moj Bože Isuse Kriste i daj mi, o Gospodine, svoju pomoć da mogu sve dane svoga života ispuniti kako se Tebi sviđa.“ Krist odgovori i reče: „Ja sam bez početka i kraja i sve je stvoreno po mojoj moći i uređeno po mojoj mudrosti; sve se također upravlja prema mojoj odluci, ništa mi nije nemoguće i zaista, sva moja djela uređena su s ljubavlju. Zato je vrlo tvrdo ono srce koje me želi voljeti niti me se bojati budući da sam oboje, naime hranitelj i sudac svih ljudi. Oni vrše volju đavla koji je moj krvnik i izdajica jer je svijetu ponudio tako poguban otrov da duša koja od toga kuša uz uživanje ne može živjeti, već mrtva tone u pakao da bi vječno živjela u jadu. Taj otrov je grijeh; on naravno mnogima dobro prija, ali na kraju na strašan način postaje gorak. Zaista, taj otrov iz đavolje ruke se svakim satom pije uz uživanje. Tko je ikad čuo nešto tako čudno ili još čudnije? Jer ljudima se pruža život, a oni pak biraju i slobodno prihvaćaju smrt. Ja pak, koji sam moćniji od svega, imam samilost prema njima u njihovoj bijedi i velikoj nevolji. Učinio sam kao bogat i ljubazan kralj koji je svojim pouzdanim slugama u posudi poslao dragocjeno vino i rekao: 'Ponudite vino i drugima osim sebi za piti jer je ljekovito; bolesnima opet vraća njihovo zdravlje, tužnima pruža utjehu, a zdravim ljudima hrabro srce.' Tako sam i ja svojim slugama poslao svoje riječi koje se uspoređuju s vrlo dobrim vinom i trebaju ih dati drugima jer su ljekovite. Pod posudom pak mislim na tebe koja čuješ moje riječi jer si učinila oboje, čula si riječi i navijestila ih dalje; ti si moja vlastita posuda koju punim kad mi se svidi i iz koje uzimam dok mi se sviđa. Zato će ti moj Duh pokazati kamo trebaš ići i što trebaš govoriti, kao i da se ne trebaš bojati nikoga osim mene. Moraš radosno ići kamo te budem poslao i odvažno reći što ti budem naložio jer mi se nitko ne može oduprijeti i bit ću kraj tebe.“ Na to reče zaručnica: „Ja“, reče, „koja sam čula ovaj glas sa suzama sam ovako odgovorila: O, moj Gospodine Bože, ja koja sam kao najmanji crv u Tvojoj vlasti Te molim da mi daš dopuštenje da Ti odgovorim.“ Glas odgovori i reče: „Znao sam tvoj odgovor prije nego što si pomislila na njega pa ipak ti dajem dopuštenje da govoriš.“ Na to zaručnica reče: „Pitam Te zašto Ti, o kralju sve slave i koji ulijevaš svu mudrost i izazivaš sve vrline i sam si vrlina, zašto želiš mene primiti za tu službu budući da sam svoje tijelo istrošila u grijehu, koja sam po mudrosti slična magarcu i nedostatna sam u vršenju vrlina? Najslađi Bože Isuse Kriste, ne srdi se što sam Te to pitala; jer Tebi se ne treba čuditi jer možeš sve što želiš; ali čudim se sebi jer sam Te u mnogome uvrijedila, a vrlo sam se malo popravila.“ Glas odgovori i reče: „Odgovorit ću ti kroz usporedbu. Bogatom i moćnom kralju su dali različite novčiće; kralj ih je nakon toga dao rastaliti i iz toga načiniti što mu se svidi, na primjer krune i prstenje iz zlatnih novčića, ključeve i posude za piće iz srebrnih novčića, kotao i tave iz bakrenih novčića i time se služio prema svojoj udobnosti i časti. Kao što se ne čudiš tome, jednako se tako manje trebaš čuditi da rado primam srca svojih prijatelja koja mi sami daju i iz njih činim što mi se sviđa. I ako poneki imaju veći, drugi pak manji razum, jedne koristim tako što mi poklanjanju svoje srce za jedno, a druge za drugo, ali sve na moju slavu i čast jer je srce pravednika novčić koji mi se veoma sviđa; i zato mogu nad onim što je moje raspolagati kako želim i budući da si moja, ne trebaš se čuditi tome što želim poduzeti s tobom. Samo budi postojana i nepokolebljiva u podnošenju i voljna učiniti sve što ću ti zapovjediti. Jer posvuda sam moćan da ti dam ono što trebaš.“ Sedamdeset i osmo poglavlje Sedamdeset i deveto poglavlje Osamdeseto poglavlje Osamdeset i prvo poglavlje Osamdeset i drugo poglavlje Osamdeset i treće poglavlje Osamdeset i četvrto poglavlje Krist razgovara sa zaručnicom i govori o tri muškarca koje je prevarila žena, jedan od njih se može usporediti s okrunjenim magarcem, drugi ima zečje srce, a treći sličnost s baziliskom. Zato žena uvijek treba biti podčinjena muškarcu. Sin reče: „Čita se o trojici koje je prevarila žena. Prvi je bio kralj kojeg je ljubavnica udarila u lice kad joj se nije nasmijao jer je bio toliko budalast da je nije obuzdao, niti se brinuo za svoju čast. Bio je za usporediti okrunjenom magarcu; magarcu zbog svoga budalaštva, okrunjenom zbog njegove časti. Drugi je bio Samson koji je, iako najjači, bio svladan od žene; imao je zečje srce jer nije mogao svladati jednu ženu. Treći je bio Salomon koji je bio sličan bazilisku čiji pogled ubija, ali je sam ubijen zrcalom. Tako je Salomon sve nadmašivao u mudrosti, ali lice žene ga je ubilo. Zato je nužno da žena bude podčinjena mužu.“ Osamdeset i peto poglavlje Krist razgovara s zaručnicom i govori su pred njim dva lista jedne knjige; na jednom je napisano trostruko milosrđe, na drugom pravednost; opominje je da se dok još ima vremena okrene milosrđu da poslije ne bi bila kažnjena pravednošću. Sin reče zaručnici: „Ja sam stvoritelj svih stvari. Pred sobom kao da imam dva lista. Na jednom je napisano milosrđe, na drugom pravednost. Tko se od grijeha okrene kajanju i odluči ih više ne počiniti, za njega milosrđe govori da će ga moj Duh zapaliti da čini dobra djela; tko se rado odvraća od ovih ispraznosti svijeta, njega moj Duh čini još gorljivijim; tko je štoviše spreman za mene umrijeti, njega će moj Duh tako daleko zapamtiti da će biti sav u meni i ja u njemu. Na drugom pak je listu napisana pravednost koja govori: 'Tko se sve dok ima vremena ne popravi i svjesno se odvrati od Boga, njega Otac neće braniti, niti će ga Sin pomilovati, niti Duh Sveti zapaliti.' Zato dok ima vremena marljivo razmotri list pravednosti jer svatko tko se spasi mora se očistiti vodom ili vatrom, to jest ili vodom male pokore u sadašnjem vremenu ili vatrom čistilišta u budućem sve dok se potpuno ne pročisti. Znaj i da ću jednom čovjeku kojeg poznaješ pokazao ova dva lista knjige milosrđa i pravednosti; ali on sad ismijava list mojeg milosrđa i ono što je lijevo, on smatra za desno i kao što se čaplja uzdiže nad ptice, on se želi uzdići nad ostale i zato se, ne bude li pazio, mora bojati da ne umre u podsmijehu i ne bude oduzet iz svijeta zajedno s pijancima i igračima.“ Tako se poslije i dogodilo; jer veselo je ustao od stola, ali su ga u noći ubili njegovi neprijatelji. Osamdeset i šesto poglavlje Majka Božja je govorila i rekla kako sliči cvijetu iz kojeg pčele izvlače slatkoću. Pčele su Božji sluge i izabranici koji iz nje dnevno izvlače slatkoću milosrđa i imaju duhovna krila i noge. Majka reče: „Ja sam Kraljica i Majka Milosrđa. Moj Sin, stvoritelj svih stvari, obuzet je tako slatkim osjećajem prema meni da mi je dao duhovni razum o svemu što je stvoreno. Zato sam vrlo slična cvijetu iz kojeg pčele prije svega izvlače slatkoću. Koliko god mnogo se iz njega skupi, u njemu ne ostaje ništa manje mnogo slatkoće. Tako svima mogu posredovati milosti i zadržavam još dovoljno. No i moji odabrani su slični pčelama kad su svom pobožnošću obuzeti za moju čast. Kao pčele imaju dvije noge, naime postojanu želju umnožiti moju čast; drugo, brižno rade i djelatni su koliko god mogu. Imaju i dva krila tako što se drže nedostojnima hvaliti me i poslušni su mi u svemu što se tiče moje časti. Imaju i žalac i umiru ukoliko ga izgube; to su nevolje svijeta koje im prije kraja života neće biti oduzete radi čuvanja vrlina; ali ja koja imam utjehe u izobilju ću ih tješiti.“ Osamdeset i sedmo poglavlje Osamdeset i osmo poglavlje Osamdeset i deveto poglavlje Devedeseto poglavlje Devedeset i prvo poglavlje Krist opominje zaručnicu da se treba četverostruko poniziti: pred moćnima svijeta, pred grešnicima, pred duhovnim Božjim prijateljima i pred siromasima svijeta. Sin reče zaručnici: „Trebaš se poniziti na četiri načina. Prvo pred moćnima svijeta jer je čovjek, otkad je prezreo pokoravati se Bogu, zavrijedio da se mora pokoravati ljudima. I budući da čovjek ne može biti bez vladara, mora se prigibati pred moćnima. Drugo, pred duhovnim siromasima, to jest pred grešnicima tako da moliš za njih i zahvaljuješ Bogu što možda nisi bila niti si sad kao oni. Treće, pred duhovnim bogatašima, to jest pred Božjim prijateljima tako da se smatraš nedostojnom služiti im i biti s njima u društvu. Četvrto, pred siromasima svijeta tako da im pomažeš, odijevaš ih i pereš im noge.“ Devedeset i drugo poglavlje Krist opominje zaručnicu da napreduje i ustraje u vrlinama tako da slijedi život svetih te tako postane njegova ruka; jer dokazuje da sveti postaju Kristova ruka. Sin reče: „Rekao sam ti prije da su moji prijatelji moja ruka. To je zaista istina jer u njima su Otac, Sin i Duh Sveti i moja majka zajedno s cijelom nebeskom vojskom. Božanstvo je kao srž bez koje nitko ne živi, kosti su moje čovještvo koje bilo jako da bi patilo; Duh Sveti je kao krv koja sve ispunja i obraduje; moja Majka je nasuprot tome kao meso u kojem su bili božanstvo i čovještvo i Duh Sveti; koža je cijela nebeska vojska. Kao što koža pokriva meso, tako moja majka premašuje sve svete u vrlinama. Jer koliko god anđeli bili čisti, ona je još čišća i koliko god ispunjeni Božjim Duhom proroci bili i koliko god mučenici bili mogli podnijeti, u mojoj je Majci Duh bio potpuniji i vatreniji i bila je više od mučenika; ako su se ispovjednici i suzdržavali od svega, moja Majka ipak ima savršenu suzdržljivost jer je u njoj bilo moje božanstvo zajedno s mojim čovještvom. Ako me dakle moji prijatelji imaju, u njima je moje božanstvo od kojeg duša živi; u njima je snaga mojeg čovještva po čemu postaju jaki sve do smrti i krv moga Duha po čemu je njihova volja pokretana prema svemu dobrom. Odmah nakon toga se njihovo meso ispuni mojoj krvlju i mesom ukoliko se ne žele zamrljati i uz pomoć moje milosti žele očuvati čistoću. Moja se koža povezala s njihovom ako oponašaju život i ponašanje mojih svetih. Zato se moji sveti s pravom nazivaju mojom rukom; i ti moraš s voljom koračati u dobru i nakon što ih budeš slijedila koliko možeš, postati njihov ud. Jer kao što ih povežem sa sobom vezom moga tijela, tako i ti moraš biti povezana s njima i sa mnom po tom mojem tijelu.“ Devedeset i treće poglavlje Krist razgovara s zaručnicom i nalaže joj tri stvari, naime: neka ne zahtjeva ništa osim hrane i odjeće; neka čezne za duhovnim samo prema Božjoj volji i neka se ne žalosti zbog ničega osim zbog svojih i tuđih grijeha. Također joj kazuje kako će oni koji u ovom životu svoje grijehe ne žele očistiti i popraviti strogošću pokore pred Božjim sudom biti vrlo oštro kažnjeni. Sin reče: „Nalažem ti tri stvari, naime: ne zahtijevaj ništa osim hrane i odjeće; drugo, čezni za duhovnim samo prema mojoj volji; treće, ne žalosti se zbog ničega osim zbog svojih i tuđih grijeha. Jer kad te dohvati bol, razmatraj strogoću mog suda. Možeš je razmotriti i naučiti je se bojati na onom čovjeku koji je već suđen. Kad je stupio u samostan, imao ne tri stvari na pameti, kako želi biti bez posla i imati svoje uzdržavanje bez brige i treće, mislio je: 'Ukoliko me zahvati tjelesna kušnja, nekom ću je se prilikom riješiti bez da se tjelesno miješam.' Zato je trostruko mučen; jer upravo jer je htio biti bez posla, riječima i udarcima je prisiljen na posao, drugo, podnosio je manjak tjelesne hrane i ogoljenost; treće, od svih je prezren i to tako jako da u požudi nije mogao imati prijatelje. Kad se približilo vrijeme da odabere poziv, mislio je ovako: 'Budući da u svijetu ipak neću moći živjeti bez rada, bolje je za mene biti u samostanu i raditi za Boga.' Zato je uz sudjelovanje takve volje k njemu došlo moje milosrđe zajedno s pravednošću da bi očišćen mogao dospjeti u vječnu slavu; jer nakon što je položio zavjet, odmah ga je pogodila teška bolest i bio je kušan takvom bolju da su mu oči izišle od boli, uši nisu ništa čule i svi su mu udovi zakazali jer je htio biti bez pritužbe i posla. Patio je i od veće ogoljenosti nego u svijetu i kad je imao ukusniju hranu, nije je mogao uživati, a kad je priroda zahtijevala, nije je imao. Tako se njegova priroda istrošila još prije smrti tako da je postao kao neprilična papuča. Nakon što je umro, došao je pred sud kao lopov jer je u redu htio biti po svojoj volji, a ne da bi pobožnije živio; ipak nije trebao biti osuđen kao lopov jer je ipak, iako je bio dijete i luđak u razumu i savjesti, svoju vjeru i nadu položio na mene, svoga Boga i zato je bio suđen prema milosrđu. No budući da njegov grijeh nije mogao potpuno biti očišćen tjelesnom mukom, njegova je duša još teško kažnjena u čistilištu kao kad bi se skinula koža i kosti stavilo pod prešu da i se srž mogla bolje istisnuti. Koliko će morati patiti oni čini se cijeli tok života provlači u grijehu, kojima se ne događa ništa neugodno niti to žele? Jao njima jer mi govore: 'Zašto je Bog umro ili čemu koristi njegova smrt?' Tako mi vraćaju što sam ih otkupio, što ih čuvam, dajem zdravlje i uzdržavanje. I zato ću od njih tražiti sud jer su slomili vjeru kojoj su se kod krštenja obvezali i jer dnevno griješe i preziru moje zapovijedi. Niti najmanje za što su u redu zaduženi neću ostaviti nekažnjeno.“ Objašnjenje Ovaj je brat imao jedan tajni grijeh koji nikad nije htio ispovjediti. Na Kristovu zapovijed mu je došla sveta Brigita i rekla: „Čini pažljivu pokoru; imaš nešto tajno u srcu i nećeš moći umrijeti sve dok to budeš držao zatvorenim.“ Onaj joj odgovori da nema ništa što nije priopćio pri svojoj pokori. A ona reče: „Ispitaj u kojoj si namjeri stupio u samostan i u kojoj si namjeri dosad živio u njemu i pronaći ćeš istinu u svojem srcu.“ Otvoren u suzama reče: „Blagoslovljen Bog koji mi te poslao. Kad si sad govorila o mojoj tajni, želim onima koji slušaju reći istinu. Imam nešto tajno u srcu što se nikad nisam usudio odati niti sam mogao jer kad god sam ispovijedao druge grijehe, moj je jezik bio kao vezan kad je došlo do ovog grijeha i spopao me preveliki strah tako da nisam priznao skrivenu muku moga srca. Kad god sam ispovjedio srce, uvijek sam našao novi završetak za svoje riječi tako što sam rekao: 'O, oče, priznajem vam krivnju za sve što sam rekao i za ono što nisam rekao.' pri čemu sam mislio da će tim završetkom svi moji tajni grijesi biti oprošteni. A sad bih, ženo, ukoliko se Bogu sviđa, cijelom svijetu rado rekao što sam u svome srcu tako dugo tajio.“ Kad je pozvan ispovjednik, pod suzama je potpuni iznio sve one grijehe i umro je još te iste noći. Devedeset i četvrto poglavlje Krist podučava zaručnicu lijepe molitve koje treba reći kad se oblači, kad ide k stolu i spavati. Također je opominje u svoj odjeći treba biti ponizna, a u svojim udovima časna i jednostavna. Sin Božji je razgovarao s zaručnicom i reče: „Vanjska ljepota predstavlja unutarnju koju čovjek treba imati. Zato kad stavljaš kapu ili veo kojim obuhvaćaš kosu, trebaš govoriti: O, Gospodine Bože, hvala Ti što si me nosio u mojem grijehu i budući da Te zbog svoje neumjerenosti nisam dostojna vidjeti, pokrivam svoju kosu.“ I Gospodin k tome doda: „Bludnost mi se tako gnuša da po meni djevica koja ima samo volju zastraniti nije čista djevica osim ako tu volju ne popravi pokorom. –Kad pokrivaš čelo, trebaš govoriti: O, Gospodine Bože, koji si stvorio sve i učinio čovjeka divnijeg od svega na svoju sliku, smiluj mi se! I budući da nisam čuvala ljepotu svoga lica na Tvoju čast, prekrivam svoje čelo. –Kad obuvaš cipele, govori ovako: Blagoslovljen Ti, Bože moj, koji mi zapovijedaš da imam cipele da bih bila jaka i da ne bih bila mlitava u Tvojoj službi; utješi me dakle da bih mogla putovati u Tvojim zapovijedima. Neka i u preostaloj tvojoj odjeći vlada poniznost i u svim tvojim udovima skromna čestitost. –Kad ideš za stol, govori ovako: O, Gospodine Bože, kad bi Ti, kao što možeš, htio da opstajem bez hrane, rado bih molila za to; ali budući da mi zapovijedaš skromno si uzimati hranu, molim Te, daj mi umjerenost u hrani da bih po Tvojoj milosti mogla jesti prema potrebi prirode, a ne kao što zahtijeva požuda mog mesa. –Kad kreneš spavati, trebaš reći: Blagoslovljen Ti, Bože, koji uređuješ izmjenu vremena nama za olakšanje i za utjehu tijela i duše; molim Te, daj mojem tijelu mir u ovoj noći i sačuvaj me neozlijeđenu od neprijateljeve moći i prevare.“ Devedeset i peto poglavlje Krist razgovara sa zaručnicom i objašnjava joj kako nepravedni vode svoje oružje i od čega se sastoji; kad se hvale grijehom s voljom da ustraju u njemu, bit će uklonjeni mačem strogoće božanske pravednosti. Sin Božji reče: „Ja sam kao kralj koji je izazvan na borbu. Đavao sa svojom vojskom stoji protiv mene. No ja sam u svojim namjerama i nakanama tako nepromjenjiv da bi se nebo i zemlja zajedno sa svim što je na njima i ispod njih srušili prije nego bih obrisao samo jednu točku pravednosti, dok je đavao tako jako obuzet ponosom da bi više volio da postoji toliko paklova kao i sunčevih zrnaca nego se poniziti. Neki od neprijatelja se već približavaju sudu i među nama udaljenost nije veća od dvije stope. Njihova zastava je podignuta, štit već na ruci, ruka za mačem iako još nije povučen. Ali moja strpljivost je tako velika da ne udaram ukoliko oni ne udare prvi. Na njihovoj zastavi piše: proždrljivost, pohlepa i požuda. Njihova kaciga je tvrdoća njihova srca jer se ne obaziru na kaznu pakla i ne promišljaju kako mi je grijeh odvratan. Otvori kacige su požuda tijela i volja da se svide svijetu; tako trče uokolo i vide što se ne smije vidjeti. Njihov štit je lažna vjera kojoj opravdavaju grijehe koje pripisuju slabosti tijela; zato preziru zbog grijeha moliti za oproštenje. Njihov mač je volja da ustraju u grijehu; još nije povučen jer njihova zloba još nije ispunjena; no bit će povučen kad budu imali volju griješiti tako dugo koliko žive i udaraju njime kad se hvale grijehom i žele ostati u stanju grijeha. Kad se tako njihova zloba ispuni, jedan glas u mojoj vojsci će povikati i reći: 'Sad udarite!' I onda će ih mač moje strogoće razoriti i svaki koji je tako naoružan će podlijeći kazni. Njihove duše će prigrabiti đavoli koji kao ptice grabljivice traže duše da ih bez prestanka rastrgavaju.“ Devedeset i šesto poglavlje Zaručnik objašnjava zaručnici što znači međuprostor od dvije stope i izvlačenje mača o čemu je govorio prethodnom poglavlju. Sin reče: „Prije sam ti rekao kako je između mene i neprijatelja udaljenost od samo dvije stope. Jedna od dviju stopa je nagrada za ona dobra djela koja su učinili za mene. Zato će se od ovog dana nadalje sramota umnažati, njihovo uživanje će postati gorkije, njihova radost će se oduzeti, a nevolje i boli će rasti. Druga stopa je njihova zloba koja još nije ispunjena, već kako se njeguje kazati da kad se nešto napuni, pukne, tako će i njih, kad im se tijelo i duša odvoje, sudac prokleti. Mač je pak volja griješiti. Zato je napola izvučen; jer kad se čast smanji i slijede odurnosti, jače se uplaši i zapali za grijeh. Sreća i čast im ne daju da mnogo razmišljaju o grijehu. No da bi ostvarili svoju požudu, sad žele živjeti dulje i još lakše griješe. Jao njima jer ako se ne poprave, već im se približava njihova propast.“ Devedeset i sedmo poglavlje Krist razgovara sa zaručnicom o određenom prelatu i poručuje mu da ako po oholosti, po požudi i po svjetovnom zapletima izgubi toplinu pobožnosti i svetog razmatranja, ali se pred Bogom i bližnjim savršeno ponizi, opet će primiti božansku toplinu i božansko svijetlo tako da osjeti božansku slatkoću. Sin je po zaručnici razgovarao s određenim prelatom i reče mu: „Ti si sličan mlinskom kolu koje je nepokretno; dok čvrsto stoji i ne miče se, zrna u mlinu se ne mrve. Kolo predstavlja tvoju volju koja treba biti pokretna, ali ne prema tvojim željama i zahtjevima, već prema mojim; također se potpuno trebaš prepustiti u moje ruke. No ovo kolo je previše prema mojoj volji jer voda zemaljskog razmišljanja previše obuzima. Razmatranje mojih djela i mojih patnji je kao mrtvo u tvojem srcu, zato ti duševna hrana ne prija i nije po tvojem ukusu. Zato silom otvori začepljeni vodotok da bi voda otjecala i njezinim otjecanjem kolo došlo u pokret i zrna se lako mrvila. Prepreka koja zaustavlja vodu je oholost srca i ambicija čime se milost Duha Svetoga začepljuje i sve dobro čime duša treba donijeti plod se sprječava. Dohvati zato istinsku poniznost u svojem srcu; jer s njome će se slatkoća moga Duha uliti u tvoju dušu, a zemaljsko razmišljanje će isteći. Po njoj će se i tvoja volja pokrenuti i biti savršena prema mojoj volji. I onda ćeš početi svoja djela odvajati kao zrnje i smatrati moja za velika. Istinska poniznost je ne brinuti se za naklonost ljudi i njihove prigovore, doputovati na moj put koji je zaboravljen i zanemaren, ne tražiti izobilje i ravnati se prema jednostavnome. Voliš li taj put, onda ti je duhovno ukusno, onda će moje patnje i put mojih sveti postati sladak tvojem srcu. Onda ćeš spoznati koliko si dužnik duša koje si preuzeo upravljati. Budući da si se popeo na visinu kola dvjema nogama, to jest moći i čašću, tako je iz moći došla pohlepa, a iz časti oholost. Zato se spusti, ponizi se u srcu i moli ponizne da mole za tebe. Jer poslat ću ti svoju pravednost kao vrlo divlju rijeku i od tebe zahtijevati od tebe zadnji novčić , naime: račun o tvojoj sklonosti, o tvojim mislima, o tvojim govorima i djelima kao i dušama koje sam povjerio tvojoj brizi i koje sam sam otkupio svojoj krvlju.“ Devedeset i osmo poglavlje Krist razgovara sa zaručnicom i govori da grešnici i mlitavci moraju biti pogođeni s četiri strijele, to jest četiri kazne da bi ponizno bili privedeni natrag na kajanje i popravljanje života. Sin reče: „Želim svojim prijateljima dati četiri strijele. Njima prvo moraju gađati onoga koji je slijep na jedno oko; drugo, na onoga koji je hrom na jednu nogu; treće, na onoga koji je gluh na jedno uho; četvrto, na onoga koji leži oboren na zemlji. Slijep na jedno oko je onaj koji vidi, ali ne uvažava Božje zapovijedi i djela mojih svetih, a jedno oko ima na radostima svijeta i želi ih. Takav mora biti pogođen na način da mu se kaže: ‘Sličiš Luciferu koji je gledao najvišu Božju ljepotu, ali je budući da je bez prava želio što nije smio, pao u pakao kamo ćeš i ti ići ako se ne urazumiš po tome da spoznaš Božje propise i uvidiš kako je sve u svijetu prolazno. Zato je najbolje da se čvrsto držiš onoga što je sigurno i da pustiš prolazno da ne bi išao u pakao.’ Hrom na jednu nogu je onaj koji osjeća kajanje i žao mu je zbog počinjenih grijeha, ali se ipak trudi postići zemaljsku korist i dobitak koji pripadaju svijetu. Njega se treba gađati tako da mu se kaže: 'Trudiš se za korist tijela koje će uskoro jesti crvi; zato na plodan način radi za svoju dušu koja treba vječno živjeti.' Gluh na jedno uho je onaj koji želi čuti moje i riječi mojih svetih, ali drugo uho ima otvoreno za lakoumno brbljanje i za ono što se tiče svijeta. Zato mu se treba reći: 'Sličan si Judi koji je jednim uhom slušao Božje riječi koje su na drugo opet izašle. Što mu je dakle koristio govor koji je čuo? Zato zatvori svoje uši za nepromišljeno slušanje da bi mogao dospjeti do pjesme anđela.' Onaj koji potpuno leži oboren na zemlji je onaj koji se zapleo u zemaljsko, ali ipak želi misli na to i želi znati put na kojem se može popraviti. Tom čovjeku treba ovako reći: 'Tvoje vrijeme je kratko kao trenutak; no kazna pakla i slava svetih je vječna. Da bi mogao doći k pravom životu, neka ti ne bude mučno na sebe uzeti nešto teško i gorko; jer kao što je Bog ljubazan, tako je i pravedan.' Tko je pogođen tako da strijela krvavo izlazi iz srca, to jest tko osjeća iskreno kajanje i tko uhvati nakanu popravka, njemu ću uliti ulje svoje milosti pomoću koje će svi njegovi udovi ozdraviti.“ Devedeset i deveto poglavlje Krist razgovara sa zaručnicom i žali se zbog Židova koji su ga razapeli kao i zbog kršćana koji su prezreli njega i njegovu pravednost i ljubav tako što namjerno i svjesno griješe protiv njegovih zapovijedi i preziru osude Crkve o ekskomunikaciji pod izlikom da je Bog milosrdan; zato im prijeti gnjevom i bijesom svoje pravednosti. Majka reče: „Kako li je mnogo moj Sin patio one noći kad mu se približio i poljubio ga izdajica Juda kojem se sagnuo, jer Juda je bio malen rastom, i rekao: 'Prijatelju, zašto si došao?' I odmah su ga neki ščepali, drugi su ga vukli za kosu, drugi su ga uprljali pljuvačkom.“ Potom je govorio Sin i reče: „Smatraju me za crva koji kao mrtav leži u zimi, na kojeg prolaznici pljuju po čijim leđima gaze. Taj su me dan Židovi sa mnom postupali kao s crvom jer su me smatrali najpokvarenijim, najnevrjednijim. Tako me preziru i kršćani jer sve što sam iz ljubavi za njih učinio i podnio smatraju ispraznim. Kao da gaze po mojim leđima kad se više boje i časte ljude nego mene, svoga Boga, kad se ne uopće ne obaziru na moju pravednost i u svojoj samovolji propisuju vrijeme i mjeru mojem milosrđu. Također, kao da me udaraju po zubima kad, nakon što su čuli moje zapovijedi i patnje, govore: 'Činimo u sadašnjosti što nam se sviđa; zbog toga nećemo ništa manje imati nebo; jer da nas je Bog upropastiti ili kazniti za vječnost, ne bi nas otkupio na tako gorak način.' No oni će osjetiti moju pravednost; jer kao što ni najmanje dobro ne ostaje neuzvraćeno, tako niti najmanje zlo neće ostati nekažnjeno. Preziru me i gaze po meni kad ne uvažavaju osudu Crkve, naime ekskomunikaciju. Kao što se ekskomunicirane javno izbjegava, tako će oni biti odvojeni od mene jer kazna ekskomunikacije ako je se poznaje i prezire teže škodi od tjelesnog mača. Zato ću ja, koji izgledam kao crv, sad po svojoj strašnoj pravednosti opet postati živ i doći ću tako strašno da će oni koji će vidjeti govoriti brdima: 'Padnite na nas pred Božjim gnjevom.'“ Stoto poglavlje Krist razgovara sa zaručnicom i kaže joj da je ona kao svirala Duha Svetoga kroz koju on stvara ljupku glazbu na svoju čast i na korist narodima. Zato je izvana želi posrebriti dobrim ponašanjem i mudrošću, a iznutra posrebriti istinskom poniznošću i čistoćom srca. Sin reče zaručnici: „Trebaš biti kao svirala na kojoj svirač stvara ljupku glazbu. Vlasnik svirale je posrebruje izvana da bi se činila dragocjenom, a iznutra je pozlaćuje dugotrajnim zlatom. Tako i ti trebaš biti posrebrena dobrim ponašanjem i ljudskom mudrošću da bi mogla uvidjeti što si dužna Bogu i svojem bližnjem i što koristi tvojem tijelu za vječni spas. Iznutra pak trebaš biti pozlaćena poniznošću tako da se ne želiš svidjeti nikome doli meni i da se ne bojiš zbog mene biti neugodna ljudima. Svirač dalje čini tri stvari na svojoj svirali: prvo je ovija u fino platno da se ne uprlja; drugo, radi kutiju u kojoj je može čuvati; treće, na kutiju stavlja bravu tako da je lopov ne može ukrasti. Tako se i ti trebaš uviti u čistoću tako da se ne uprljaš osjetilnom požudom i veseljem. Umjesto toga rado radi i brini se da budeš sama druženje sa zlim ljudima kvari dobre običaje. Brava je marljivi nadzor tvojih osjetila i svega unutrašnjeg tako da kod svih svojih radnji vodiš računa da te đavlova zloba ne opčini. Ključ pak je Duh Sveti; on treba otvoriti tvoje srce prema tome kako mi se sviđa na moju čast i na korist ljudima.“ Sto i prvo poglavlje Majka Božja govori i kaže kako je srce njezina Sina vrlo ljupko, čisto i slatko i tako preplavljeno ljubavlju da kad bi grešnik stajao na vratima, ali bi ga pozvao s voljom da se popravi, odmah bi bio oslobođen. K srcu Boga se dospijeva poniznošću istinskog kajanja i pobožnim i čestim razmatranjem njegovih muka. Majka Božja reče: „Srce mojeg Sina je nadasve ljupko kao med i vrlo čisto kao najčišći izvor iz kojeg proizlazi sve što je kreposno i dobro. On je i najslađi. Jer što je za razumnog čovjeka slađe od toga da razmatra ljubav mojeg Sina pri stvaranju i otkupljenju, pri njegovu radu, podučavanju, u njegovoj ljubaznosti i njegovoj strpljivosti? Njegova ljubav ne otječe kao voda, već je postojano trajna jer njegova ljubav ostaje kod ljudi sve do posljednjeg trenutka tako da kad bi grešnik već stajao na vratima propasti, ali bi mu još od tamo povikao s voljom da se popravi, on bi ga oslobodio. Za dospjeti k Božjem srcu su dalje dva puta. Prvi je poniznost istinskog kajanja i ono uvodi čovjeka u Božje srce i duhovni razgovor; drugi je razmatranje muka mojeg Sina koje iz čovječjeg srca izvlači tvrdoću i čini da radosno ide prema Božjem srcu.“ Sto i drugo poglavlje Sto i treće poglavlje Dok je Kristova zaručnica molila, vidjela je u ukazanju kako se sveti Dionizije molio Djevici Mariji za Francusku. Dok sam molila, vidjela sam kako se sveti Dionizije molio Djevici Mariji i reče: „Kraljice Milosrđa, ti si ta kojoj je dano sve milosrđe i ti si postala Majka Božja na spas siromašnih; smiluj se zato Francuskoj, tvojem i mojem kraljevstvu, i to tvojem jer te njegovi stanovnici časte u svojoj mjeri, a mojem jer sam njihov zaštitnik i imaju povjerenje u mene. Ti vidiš kako mnoge duše svakog sata stoje u opasnosti, kako su ljudska tijela obarana kao životinje i kako, što je gore, duše kao snijeg padaju u pakao. Tješi ih zato i moli za njih jer si njihova gospođa i pomoćnica sviju.“ Majka Božja odgovori: „Idi mojem Sinu i daj da radi ove koja ovdje stoji čujemo što će odgovoriti.“ Sto i četvrto poglavlje Sto i peto poglavlje Krist razgovara sa zaručnicom i kaže joj način na koji treba uspostaviti mir između kraljeva Francuske i Engleske. Ne budu li se kraljevi obazreli, bit će vrlo teško kažnjeni. Sin reče: „Ja sam kralj kojeg se treba bojati i častiti ga. Zato ću im zbog molitava moje Majke postavi svoje riječi. Ja sam pravi mir i gdje je mir, ja sam sigurno tamo. Žele li oba kralja Francuske i Engleske imati mir, dat ću im trajan mir. No ne može se imati pravi mir ukoliko se ne voli istinu i pravednost. Budući da jedan od kraljeva ima pravo, sviđa mi se da se mir sklopi ženidbom i da kraljevstvo tako dospije zakonitim baštinicima. Drugo, želim da budu jedno srce i jedna duša u širenju kršćanske vjere gdje se to u prikladno vrijeme može dogoditi na moju čast. Treće, trebaju dokinuti nepodnošljive poreze i odustati od svojih varljivih ideja i voljeti duše svojih podređenih. Ukoliko kralj koji sad ima pravo ne želi poslušati, neka vrlo sigurno zna da u svojim djelima neće imati sreće, već će svoj život završiti u bolima i svoje kraljevstvo ostaviti u mukama. Njegov sin i generacija nalazit će se u gnjevu, sramoti i zbrci tako da će se svi čuditi. Ali bude li kralj koji je u pravu htio slijediti, pomoći ću mu i boriti se za njega. No ne posluša li, neće postići svoju želju nego još i izgubiti što je već primio. Jer radostan početak će zamračiti bolan svršetak. Žele li ljudi u kraljevstvu Francuske dohvatiti istinsku poniznost, kraljevstvo će dospjeti zakonitim baštinicima i dobru miru.“ Sto i šesto poglavlje Krist kaže zaručnici da se ne treba bojati u poslušnosti prema duhovnom ocu prekinuti post jer to nije grijeh. Također je opominje da bude postojana i kušnjama pruža neprestani otpor i da ima čvrstu volju da ustraje u dobru po uzoru na Djevicu Mariju, Davida i Abrahama. Sin reče: „Zašto se bojiš? Kad bijela i četiri puta dnevno, ne bi ti se uračunalo u grijeh kad bi ti učinila s dozvolom onoga koga si obvezna slušati. Zato budi postojana. Trebaš biti kao ratnik koji u ratu ranjen od mnogih rana neprijatelju vraća još mnogo gore rane i to je revniji za borbu što ga neprijatelji jače napadaju. Također trebaš udariti neprijatelja, biti postojana i imati razumnu volju ustrajati u dobru. Đavla obaraš onda kad ne prihvatiš kušnje, već se hrabro odupireš, to jest kad oholosti suprotstaviš poniznost, a proždrljivosti suzdržljivost. Postojana si kad u nevolji ne mrmljaš protiv Boga, već sve veselo podnosiš, sve pripisuješ svojim grijesima i zahvaljuješ Bogu. Tvoja volja je razumna onda kad ne želiš nagradu osim prema mojoj volji i kad se potpuno prepustiš mojim rukama. Prvo od ove tri stvari, udariti neprijatelja, Lucifer nije imao jer je odmah prihvatio svoju namjeru; zato je nepovratno pao i kako nije imao nikoga tko bi ga potaknuo na njegovo zlo, tako nema ni nikoga da mu vrati izgubljeno. Drugo, postojanost Juda nije imao, već je očajavao i objesio se; treće, dobru volju, Pilat nije imao jer je imao revnu želju svidjeti se Židovima i bio je zabrinut samo za svoju čast umjesto da me oslobodi. Ali prvo, udariti neprijatelja, imala je moja Majka koja koliko god je kušnji imala, toliko je pružala i suprotstavljala otpor; drugo je imao David koji je u protivnostima bio strpljiv i u svojem padu nije stupio u očaj; treće, savršenu volju, imao je Abraham koji nije samo napustio svoju domovinu, već je htio žrtvovati i svojeg jedinorođenog sina. Njih i ti slijedi prema svojim snagama.“ Sto i sedmo poglavlje Sto i osmo poglavlje Sto deveto poglavlje Marija kaže da duhovni čovjek, nakon što se kroz napor i rad pokore, ljubavi i strpljivosti obrati, mora do kraja iskupiti prijašnje izgubljeno vrijeme da Bogu ne bi ponudio prazan orah. Marija reče: „Kad se gospodaru prikazuju orasi, ponekad su neki od njih prazni. Da bi ih se gospodaru učinilo prijatnijima, moraju se ispuniti. Tako je i s duhovnim djelima. Mnogi ostvaruju više dobrih djela da bi radi njih umanjili svoj grijeh da ne bi išli u pakao. Ali prije i za vrijeme tih dobrih djela je bilo mnogih vremena koja su bila prazna dobrim djelima i koja se sva moraju ispuniti dok je vrijeme za raditi, a kad nije, kajanje i ljubav nadoknađuju sve. Tako je Marija Magdalena Gospodinu prikazala svoje orahe, to jest svoja dobra djela. Među tim orasima su poneki bili prazni budući da je mnogo vremena koristila za griješenje, ali ih je s vremenom opet nadoknadila strpljivošću i naporom. I Ivan Krstitelj je Bogu prikazao pune orahe budući da je Bogu služio od mladosti i prikazao mu sve svoje vrijeme. Apostoli kao da su Bogu prikazali napola pune orahe budući da su prije svojeg obraćenja imali mnogo nesavršena vremena. Ali ja koja sam Majka Božja sam prinijela pune orahe koji su bili slađi od meda jer sam od mladosti bila ispunjena milošću i ostala sam očuvana u milosti. Zato kažem da iako će čovjeku grijesi biti otpušteni, prijašnja neplodna vremena se ipak sve dok čovjek ima vremena iskupiti strpljivošću i radom ljubavi.“ Sto deseto poglavlje Krist podučava zaručnicu koja je razlika između dobrog duha i đavlove obmane i kako oboma treba odgovoriti. Sin reče: „Kako treba prepoznati moj duh kad postoje dva duha, jedan dobar i jedan zao? Reći ću ti. Moj duh je topao o čini dvije dobre stvari. Prvo, izaziva da se ne žudi za ničim osim na Bogom; drugo, daje najvišu poniznost i preziranje svijeta. Zao duh je nasuprot tome hladan i vruć. Hladan jer sve što ima veze s Bogom čini gorkim; vruć je zato jer čovjeku ulijeva sklonost prema požudi tijela i oholosti svijeta i potpiruje žudnju za vlastitu hvalu. Zato dolazi blago kao prijatelj, ali je kao zajedljiv pas. Dolazi kao sladak tješitelj, ali je najgori postavljač zamki. Zato dođe li, reci mu ovako: 'Ne želim te jer je tvoj kraj zao.' Dođe li dobar duh, trebaš mu reći: 'Dođi, Gospodine, kao vatra i zapali moje srce jer premda Te nisam vrijedan imati Te, ipak Te trebam radi svojeg dijela, dok Ti zbog mene nećeš biti bolji i ne trebaš moje, već ću po Tebi biti bolji i bez Tebe sam ništa.'“ Sto jedanaesto poglavlje Sto dvanaesto poglavlje Krist razgovara sa zaručnicom i govori da se brižno čuva od poroka oholosti da se ne bi uzvisila ljepotom svojih udova ili dobrima obitelji; oholi se uspoređuje s leptirom koji ima široka krila, ali nema tijelo. Sin reče zaručnici: „Ne daj se uznemiravati oholosti ljudi; jer ubrzo će proći. Postoji vrsta kukaca koji se zovu leptiri. Oni imaju široka krila, ali nemaju tijelo, nadalje raznolike boje, na kraju zbog lakoće svoga tijela lete visoko, ali kad se uzdignu u zrak, brzo padaju na prvi najbolji predmet koji je u blizini bio to kamen ili drvo jer u tijelu imaju samo malu snagu. Ta vrsta kukaca predstavlja ohole koji imaju široka krila i malo tijelo; njihovo se srce po oholosti napuhava kao koža po napuhanom vjetru; također vjeruju da sve imaju zbog svojih zasluga, stavljaju se ispred drugih, smatraju se vrjednijima od ostalih i kad bi mogli, proširili bi svoje ime po cijelom svijetu. No budući da je njihov život kratak kao trenutak, padaju kad na to ne misle. Drugo, oholi imaju različite boje kao leptir; jer ponosni su na ljepotu udova, dobra, obitelj i mijenjaju svoje stanje na svako nadahnuće oholosti, ali kad umru, nisu ništa drugo doli zemlja. Treće, kad se popnu na najviši stupanj ponosa, oholi na opasan način u jednom trenutku padaju u smrt. Zato se čuvaj oholosti jer odvraća lice Božje od ljudi i moja milost ne ulazi onome koga je obuzela oholost.“ Sto trinaesto poglavlje Sto četrnaesto poglavlje Sto petnaesto poglavlje Sto šesnaesto poglavlje Krist se žali zaručnici na podane i Židove, ali posebice na zle kršćane zato jer svete sakramente ne primaju pobožno i čisto kako priliči i jer zanemaruju stvaranje, otkupljenje i božansku utjehu. Sin reče: „Razgovaram s tobom kroz usporedbu o tri čovjeka. Prvi govori: 'Ne vjerujem niti da si čovjek, niti da si Bog.' Jedan takav je poganin. Drugi, to jest Židov, vjeruje da sam Bog, ali ne da sam čovjek. Treći, naime kršćanin, vjeruje da sam čovjek i Bog, ali ne vjeruje mojim riječima. No ja sam onaj o kojem se čuo Očev glas: 'Ovo je Sin moj ljubljeni i tako dalje.' Zato se žalim od strane svojeg božanstva da što me ljudi ne žele slušati. Ja sam povikao i rekao: 'Ja sam početak, vjerujete li u mene, imat ćete život vječni.' Ali prezreli su riječi. Vidjeli su moć moga božanstva kad sam probudio mrtve i mnogo drugog, no ipak nisu na to pazili. Žalim se i od strane svojeg čovještva jer se nitko ne brine za ono što sam odredio u svetoj Crkvi. U Crkvi sam naime postavio sedam posuda po kojima se svi trebaju očistiti. Odredio sam krštenje za čišćenje istočnog grijeha, potvrdu na znak božanske pomirbe, sveto ulje za jačanje protiv smrti, pokoru za oproštenje svih grijeha, svete riječi da bi njima posvetili i uspostavili sakramenti, svećeništvo za štovanje, spoznaju i sjećanje na božansku ljubav, brak za sjedinjenje srdaca. Njih se treba primati s poniznošću, zaštititi čistoćom i dijeliti bez pohlepe. Ali sad ih se prima s ohološću, čuva ih se u nečistim posudama i dijeli s pohlepom. Žalim se i na to da ako me čovjek nakon što sam se radi spasa ljudi rodio i umro ne voli zato što sam ga stvorio, barem ne voli zbog toga što sam ga otkupio. No sad me ljudi odbacuju iz svojeg srca kao gubavca i gnušaju me se kao nečisti dronjak. Žalim se i od strane svojeg božanstva što ljudi odbacuju utjehu tog božanstva i ne obaziru se na njegovu ljubav.“ Sto sedamnaesto poglavlje Zaručnica je čula kako Bog sam žuri ususret onima koji istinski žude za njim i tješi ih kao ljubazni otac i ono što je teško im čini lakim. Dok je netko moli Očenaš, zaručnica kako Duh govori: „Prijatelju, odgovaram od strane božanstva da ćeš sa svojim Ocem imati baštinu; od strane čovještva pak da ćeš biti moj hram; treće, od strane Duha Svetoga da nećeš imati kušnji nego što možeš nositi. Jer Otac će te štititi, čovještvo će ti pomagati, a Duh te zapaliti. Kao što majka kad čuje sinov glas mu radosno žuri u susret i kao što otac kad svojeg sina kako radi mu priskače usred puta priskače i olakšava mu teret, tako i ja trčim svojim prijateljima ususret, činim im sve što je teško lakim i dajem im da mogu veselo nositi. I kao što netko tko vidi nešto prijatno ne nalazi utjehu ako tome ne dođe bliže, tako se ja približavam onima koji žude za mnom.“ Dodatak Ovaj redovnik je u svećenikovim rukama u trenutku podizanja tijela Kristova vidio našeg Gospodina Isusa Krista u obličju djeteta kako mu govori: „Ja sam Sin Božji i Sin Djevice.“ Predvidio je način i vrijeme svoje smrti u godinu o čemu se može čitati u mnogo poglavlja u legendi svete Brigite. Redovnikovo se zvao Gerekinus. Sto osamnaesto poglavlje Krist razgovara sa zaručnicom i govori da Otac k sebi vuče one i usavršava njihovu dobru volju na dobro kod kojih vidi da zlu volju radosno i sa željom da se poprave pretvaraju u dobru. Sin reče: „Tko mi se želi pridružiti, mora svoju volju okrenuti prema meni i pokajati se za ono što je počinio. Onda će ga moj Otac povući k savršenstvu. Jer Otac vuče onoga koji svoju zlu volju pretvara u dobru i želi popraviti ono što je počinio. Ali kako Otac vuče? Sigurno tako što dobru volju usavršava u dobro. Jer kad sklonost ne bi bila dobra, Otac ne bi imao ništa za vući. No za neke sam tako hladan da im se moj put nikako ne bi svidio. Za druge pak sam tako vruć da kad moraju učiniti nešto dobro, izgledaju kao da su u vatri. Drugima sam tako sladak da ne žele ništa osim mene. Njima ću dati radost koja nikad neće prestati.“ Sto devetnaesto poglavlje Majka nabraja sedam dobara koja su u Kristu i sedam suprotnosti kojima mu ljudi uzvraćaju. Majka reče: „Moj sin ima sedmerostruku slavu. On je najmoćniji i kao vatra koja razara sve; drugo, najmudriji čiju mudrost nitko ne može obuhvatiti ništa više kao ni iscrpiti more; treće, najjači kao nepomičan brijeg; četvrto, ima najveću vrlinu kao pčelinjak; peto, najljepši je i sjaji kao sunce; šesto, najpravedniji kao kralj koji protiv svoje pravednosti ne štedi nijednog čovjeka; sedmo, najljubazniji kao gospodar koji se sam predaje za život svojih slugu. Nasuprot tome, podnio je sedam teških stvari; jer zbog moći je postao kao crv; zbog mudrosti je smatran najbudalastijeg; zbog snage je povezan kao dijete u pelene; zbog ljepote je smatran gubavcem; zbog vrline je stajao gol i vezan; zbog pravednosti je smatran lažljivcem; zbog svoje dobrote je umro.“ Sto dvadeseto poglavlje Krist govori zaručnici da postoje dvije vrste uživanja, duhovno i tjelesno. Duhovno uživanje postoji kad se duša raduje Božjim dobročinstvima; tjelesna kad se kod željenih potreba uzme okrjepa. Sin govori: „Između mene i njega se nalazi nešto kao membrana koja ga sprječava uživati u mojoj duši jer mu nešto drugo pravi radost.“ A zaručnica koja je to čula reče Gospodinu: „Hoće li ikad imati uživanje?“ Gospodin odgovori: „Postoje dva uživanja, jedno duhovno i jedno tjelesno. Tjelesno ili prirodno uživanje se događa kad se nakon željenih potreba uzme okrjepa pri čemu čovjek treba misliti ovako: 'O, Gospodine, budući da si zapovjedio da se okrijepimo samo za nuždu, bila Ti hvala; daj mi milost da mi se pod užitak ne ušulja grijeh.' Ali kad se uspne radost nad vremenitim dobrima, čovjek treba misliti ovako: 'O, Gospodine, sve zemaljsko je samo zemlja i prolazno, zato mi daj da to tako koristim da ti o svemu mogu znati položiti račun.' Duhovna radost se događa kad se duša raduje Božjim dobročinstvima i vremenito koristi protiv volje i time se bavi samo radi nužde. Membrana se raskida kad je Bog duši sladak i kad je njegov strah stalno u srcu.“ Sto dvadeset i prvo poglavlje Kako što redovnika ne čini odijelo, već vrlina poslušnosti i slijeđenja pravila i kako istinsko kajanje srca s namjerom popravljanja otima dušu iz đavolje ruke. Đavao se pojavio i reče: „Gledaj, redovnik mi je pobjegao i ostala je samo njegova slika.“ A Gospodin mu reče: „Objasni što misliš.“ Đavao reče: „Iako neradno, učinit ću to. Istinski redovnik je sam svoj čuvar; njegova odijelo je poslušnost i promatranje svojih zavjeta jer kao što se tijelo pokriva haljinom, tako duša vrlinama. Vanjsko odijelo tako ne koristi ništa ako se ne čuva unutarnje jer redovnika ne čini odijelo, već vrlina. Ovaj redovnik mi je pobjegao jer je mislio ovako: 'Prepoznajem svoj grijeh i od sad ću se popraviti i s Božjom milošću neću nikad više griješiti.' Po toj volji je razdvojen od mene i sad je Tvoj.“ Njemu odvrati Gospodin: „Kako sad još preostaje slika?“ A đavao reče: „Ako ne dovede u sjećanje počinjene grijehe i ako nad njima ne osjeti kako bi trebalo savršeno kajanje.“ Objašnjenje Ovaj redovnik je u svećenikovim rukama u trenutku podizanja tijela Kristova vidio našeg Gospodina Isusa Krista u obličju djeteta kako mu govori: „Ja sam Sin Božji i Sin Djevice.“ Predvidio je način i vrijeme svoje smrti u godinu o čemu se može čitati u mnogim poglavlja u legendi svete Brigite. Redovnikovo se zvao Gerekinus. Vodio je i vrlo suzdržan život. Kad je trebao umrijeti, ugledao je zlatno pismo koje je sadržavalo tri slova P, O i T od zlata. To je ispričao svojoj braći i reče: „Dođi, Petre, požurite. Olaf i Thordo.“ Nakon što ih je pozvao, preminuo je.Tri pozvana su umrli u jednom tjednu i slijedili su ga. O istom bratu je govor i u pedeset i petom poglavlju dodanim objavama gdje se govori: „Jedan redovnik sveta žitova ovog samostana Alvastre i tako dalje.“ Sto dvadeset i drugo poglavlje Kako život jednog raspuštenog i mlačnog čovjeka sliči uskom i opasnom mostu s kojeg će ga neprijatelj đavao, ukoliko se brzo ne obrati i ne skoči u brod pokore i vrlina, strovaliti u dubinu ponora. „Ono je moj smrtni neprijatelj jer me ismijava i izruguje. Ispunjava svu svoju volju i svu svoju žudnju kako može. On je kao onaj koji se nalazi na uskom mostu na čijoj lijevoj strani vrlo veliki ponor iz kojeg se nitko tko u njega upadne ne vraća. Na njegovoj desnoj strani stoji brod na kojem će, ukoliko uskoči na njega, mučno uteći, ali imati nadu života. Taj most je njegov tužan i kratak život u kojem ne stoji kao muževan čovjek koji se bori, niti kao putnik koji dan za danom kroči i napreduje na putu, već leži lijenčina i želi piti iz vode požude. Predstoje mu dvije sudbine. Ako ustane s mosta, ili će pasti u ponor, to jest u dubinu pakla ukoliko se okrene lijevo, to jest djelima tijela, ili će, ako skoči u brod, mučno uteći ukoliko usvoji strogost svete Crkve i njezinu poduku; iako mu je teško, time će se spasiti. Zato neka se što prije okrene da ga neprijatelj ne bi strovalio s mosta jer će onda zvati, ali neće biti uslišan već će biti kažnjen za vječnost.“ Dodatak Kad je ovaj vidio da se kralj promijenio i da ne može više na uobičajen način kod njega biti saslušan, razvio je zlu volju prema gospođi Brigiti i izlio je na nju visoko s jednog prozora dok je išla jednom uskom ulicom vodu. Ona je rekla onima koji su tamo stajali: „Neka ga Bog poštedi i ne naplati mu na budućem svijetu.“ Na to se Krist pojavio gospođi Brigiti pod misom i reče: „Onaj čovjek koji je iz zlobe s prozora nad tebe izlio vodu žeđa za krvlju. Prolio je krv; on želi zemlju, a ne mene; govori smiono protiv mene; časti svoje tijelo, umjesto tijelo mene njegova Boga i isključio me iz svojeg srca. Neka se čuva da ne umre u svojoj krvi.“ Nakon toga je ovaj čovjek živio još kratko vrijeme i umro je od isteka krvi iz nosa kao što mu je bilo prorečeno. Sto dvadeset i treće poglavlje Krist brani svoju zaručnicu Brigitu to jest dušu obraćenu od svijeta duhovnom životu koju su otac i majka, sestra i brat pokušali odvratiti od ljubavi prema njemu i od djevičanskog braka. Sin reče zaručnici: „Ja sam kao zaručnik koji se zaručio sa zaručnicom koju otac i majka, sestra i brat traže natrag. Otac govori: 'Vrati natrag mi moju kćer; rođena je od moje krvi.' Majka govori: 'Vrati mi natrag moju kćer; ona je hranjena mojim mlijekom.' Sestra govori: 'Vrati mi natrag moju sestru jer je odgojena sa mnom.' Brat govori: 'Vrati mi opet moju sestru jer je moram voditi.' Zaručnik im odgovara: 'O, oče, ako je rođena od tvoje krvi, sad mora biti ispunjena mojoj krvlju. O, majko, ako si je hranila svojim mlijekom, sad je želim hraniti svojom nasladom. O, sestro, ako je othranjena na tvoj način, sad će slijediti moj način. O, brate, ako je do sad upravljao, sad je moja dužnost da je upravljam.' Tako je bilo s tobom; jer kad te otac, to jest požuda tijela zahtijeva natrag, moja je dužnost ispuniti te svojom ljubavlju; ako te majka, to jest briga za svijet želi zadržati, pripada mi te nahraniti mlijekom svoje utjehe; ako te sestra, to jest navika svjetovnog ophođenja zahtjeva natrag, dužna si naprotiv njegovati moje ophođenje; ako te brat opet zahtjeva, to jest vlastita volja, obvezana si činiti moju.“ Sto dvadeset i četvrto poglavlje Kako blažena Agneza Kristovoj zaručnici stavlja krunu sa sedam dragulja, naime strpljivost u muci i tako dalje. Agneza je razgovarala s zaručnicom i reče: „Dođi ovamo, kćeri moja i stavi si krunu koja je izrađena od sedam dragocjenih kamena. Što je drugo ta kruna doli dokaz strpljivosti koja je taljena u muci i koju je Bog ukrasio? Prvi kamen te krune je jaspis; njega ti je stavio onaj koji ti je podrugljivo govorio i rekao da ne zna po kojem duhu govoriš i da bi ti bolje koristilo da predeš kao i ostale žene umjesto da raspravljaš o pismima. Kao što jaspis oštri lice i zapaljuje radost srca, tako i Bog iz muke zapaljuje radost u srcu, rasvjetljuje razum za duhovno i ubija u duši neuredne pokrete. Drugi kamen je safir. Njega ti je stavio onaj koji ti je u lice govorio prijateljski, a iza leđa ti je sjekao čast. Kao što je safir nebeske boje i udove drži u zdravlju, tako zloba ljudi kuša pravednika tako da postaje nebeski i čuva udove duše da se ne bi uzdigla u oholosti. Treći kamen je smaragd. Toga ti je unio onaj koji je rekao: 'Pričala si stvari koje nisi niti mislila, niti zaista rekla.' Kao što je smaragd po sebi slomljiv, ali ipak lijep i po boji zelen, tako će i laž ubrzo postati ništavnom, ali čini dušu pomoću nagrade lijepom. Četvrti kamen je biser. Njega ti je stavio onaj koji je u tvojoj prisutnosti ogovarao Božjeg prijatelja ogovaranjem zbog kojeg ti je bilo više žao nego da je bilo o tebi. Kao što je biser bijel i lijep i blaži patnje srca, tako bol ljubavi uvodi Boga u srce i smiruje strasti gnjeva i nestrpljivosti. Peti kamen je topaz. Njega je unio onaj koji ti je rekao gorke stvari zbog čega si ga blagoslovila. Kao što je topaz žute boje i čuva čistoću i ljepotu, tako Bogu ništa nije ljepše i prijatnije kad ljubimo onoga koji nas je ozlijedio i kad molimo za svoje progonitelje. Šesti kamen je dijamant. Njega ti je unio onaj koji te tjelesno oštetio što si strpljivo podnijela i zbog čega ga nisi htjela obeščastiti. Kao što se dijamant ne da slomiti udarcima, već samo jarčevom krvi, tako se Bogu sviđa kad čovjek zaboravi tjelesnu štetu i radi Boga uvijek razmišlja o tome što je Bog učinio za čovjeka. Sedmi kamen je prozirac (krizolit? carbuncle). Njega ti je unio onaj koji ti je donio lažne vijesti da ti je sin Karlo umro što si strpljivo prihvatila tako što si svoju volju povjerila Bogu. Kao što prozirac svijetli u kući i vrlo je lijep na prstenu, tako i čovjek koji pri gubitku vrlo dragocjene stvari ostane strpljiv privlači Boga da ga voli; svijetli pred licem svetih i lijep je kao vrlo dragocjen kamen. Zato ostani postojana, kćeri moja, jer su za proširenje tvoje krune potrebni još poneki kameni. I Abraham i Job su postali bolje i više poznati ili slavniji po kušnjama, a Ivan svetiji po svjedočenju istine.“ Sto dvadeset i peto poglavlje Sto dvadeset i šesto poglavlje Sto dvadeest i sedmo poglavlje Sto dvadeset i osmo poglavlje Odgovor djevičanske Majke Sinovoj zaručnici koja je molila za jednog starog pustinjaka koji je bio u dvojbi je li Bogu prijatnije da uživa slatkoću duhovne utjehe tako da nikad ne izađe iz pustinje ili treba li povremeno izlaziti da bi izgrađivao duše bližnjih. Majka reče: „Razgovaraj s onim svećenikom, starim pustinjakom, mojim prijateljem koji kao protiv svoje volje i mira svoje duše prisiljen vjerom i pobožnošću svojih bližnjih ponekad napušta ćeliju samoće i mir razmatranja i pokrenut ljubavlju izlazi iz svoje samoće ljudima da bi im pružio duhovnu utjehu i po njegovu su se uzoru i spasonosnu savjetu mnoge duše obratile Bogu, a već obraćeni su napredovali k višim stupnjevima u vrlinama. Pri đavlovu lukavstvu i obmani te u poniznoj dvojbi u poniznosti pitao za savjet i molio da moliš za njega, naime: sviđa li se Bogu više da sam uživa u slatkoći razmatranja ili je Bogu prijatnija spomenuta ljubav prema svojem bližnjem. Reci mu od moje strane kako se Bogu svakako više sviđa kad kao što je spomenuto povremeno odlazi vršiti bližnjima takva djela ljubavi, kad s njima dijeli snage i milosti koje od Boga ima za sebe da bi se po tome sami obratili da revnije pristaju uz Boga i imaju udjela u njegovoj slavi nego da samo uživa u svojoj unutarnjoj utjesi i ćeliji svoje samoće. Reci mu i da će iz takve ljubavi imati veću nagradu na nebu ukoliko samo da bi vršio takvu ljubav, uvijek ide u skladu sa savjetom i voljom svog starijeg duhovnog oca. Reci mu dalje kako želim da svojoj duhovnoj djeci primi sve pustinjake i sve redovnice i osamljenike koji su bili sinovi mojeg prijatelja, onog već preminulog pustinjaka, da ih upravlja pod svojim savjetom. Treba ih sve voditi na duhovan i krepostan način svojim ljubaznim savjetom kao što ih je onaj u svojem dugom životu vodio i upravljao; jer tako se sviđa Bogu. I ako ga prihvate za duhovnog oca i budu li u poslušni u duhovnom i pustinjačkom životu, on će im biti otac, a ja majka. No ako ga netko ne bi primio za duhovna oca niti mu htio biti poslušan, onda će za takvog jednog neposlušnog biti bolje da odmah napusti njihovo društvo nego da dulje prebiva među njima. Ipak, moj spomenuti prijatelj treba ići k njima i vratiti se u svoju ćeliju onoliko često koliko mu se čini da je dobro, ali ipak uvijek po savjetu i volji svojeg starijeg oca.“ Sto dvadeset i deveto poglavlje Sto trideseto poglavlje Sedam godina nakon što je zaručnica imala viđenje o sedam životinja o kojima je riječ u sto dvadeset i petom poglavlju ove knjige, pojavio joj se Krist i objasnio joj kako slijedi nešto što je još nedostajalo objasniti u spomenutom viđenju. Sin reče: „Prije sam ti rekao za sedam životinja od kojih je jedna bila kao slon koji je još stoji prislonjen na stablo i ne vidi niti trulež stabla, niti se obazire na kratkoću vremena zbog čega će se srušiti sa stablom ako vjeruje da čvrsto stoji. Zidovi njegove crkve će uništiti vatra i voda tako da neće biti nikoga da ih ponovno sagradi jer su ih izgradili bezbožnici; zemlja će biti opustošena; stanovnici će si željeti smrt; ali ona će bježati od njih i zli će vladati nad pravednima. To se sve tako i ispunilo. Znaj i kako je druga životinja koja je bila ohola zbog kamena čistoće sad primila rogove jednog janjeta; zato je želim podučiti kako treba skakati preko zidova i kako stajati u časti. Jer sviđa mi se poniznost te životinje i zato mu reci da se njegova crkva već popela na najvišu stepenicu i dugo je stajala u oholosti. Zato sam treba raditi na tome da svećenstvo živi u većoj suzdržljivosti, smanji neumjerenost u piću, odloži pohlepu i primi strah, inače će nevoljama biti poniženo i njegov pad će biti tako težak i velik će se za njega čuti i u drugim zemljama.“ Nakon smrti spomenutog biskupa i izbora njegova nasljednika, Gospodin je razgovarao sa mnom i reče: „Znaj da je ovaj biskup, nasljednik prvog spomenutog biskupa, koji se sad uzdigao na biskupsku čast bio jedan od pet slugu koje kralj nije htio slušati ako ne bi primili jasnije oči. Taj se biskup sad uzdigao, ali treba dobro pripaziti i pri mojem će sudu vidjeti kako se uzdigao. Upozoravam ga o Joabovu padu. Taj je bio pun mržnje prema onima koji su bili bolji od njega; oslanjao se na svoje vlastite savjete; njegova odvažnost je bila velika i zato se uobrazio iznad svojih snaga i davao je prednost svojem odabraniku umjesto onome kojeg je odabrao Bog. Jedan savjet je koristan za tog biskupa, naime da svojoj pameti postavi mjeru i uvijek pazi ne na ono što može, već što priliči.“ Kad je bio u dvojbi je li korisno u svrhu oprosta svojih grijeha ići u Rim, pitao me i dok sam molila, odgovori mi Majka Božja i reče: „Ako ovaj biskup u svojem srcu misli da mu je potrebna pomoć svetih, onda može doći u Rim na oprost; jer doći će vrijeme kad će mu to biti korisno. Također treba paziti da se pticama grabljivicama koje su već prodrle odrežu kandže da ne bi mogle nastanjivati najviše vrhove stijena jer će onda više štetiti zajednici naroda, a ni on sam neće ostati slobodan od nevolja. Zato trebaš znati da životinja o kojoj sam ti govorila da se boji kad vidi svoju sjenu i svoju korist vidi u bijegu označava onoga koji ima revnost za spas duša, koji ne gubi hrabrost zbog govorenja suparnika, niti se govorima ulizica daju zavesti na oholost, koji je također spreman umirući izaći iz svijeta, ali i spreman ako mi se svidi živjeti radi moje časti. Zato ću mu požuriti ususret usred puta kao otac svojem sinu i izvući ću ga iz njegova zatvora kao milosrdni sudac da ne bi vidio buduće zlo. Onaj pak koji ustraje u svojoj gubi, umrijet će s onima koji su si napunili trbuh i bit će pokopan suđen s gubavima i neće sjediti kod onih koji sude svijet.“ Sto trideset i prvo poglavlje Još jedna objava o slavi anđela koja se dogodila na brdu Gargano. Gospođa Brigita je na brdu Gargano vidjela mnoštvo anđela koji su pjevali i govorili: „Blagoslovljen Ti, naš Bože, koji jesi, bit ćeš i bio si bez početka i bez kraja. Ti si nas duhove stvorio na Tvoju službu kao i na utjehu i zaštitu ljudi. Ali tako smo poslani koristiti ljudima da nam nikad ne nedostaje Tvoja slatkoća, Tvoja utjeha i Tvoj pogled. No budući da ljudima činimo kao nepoznati, na ovom si mjestu htio pokazati svoj blagoslov i naše dostojanstvo koje si nam dao i da bi čovjek mogao naučiti voljeti Te i željeti našu pomoć. Ali sad ovo mjesto koje je dugo bilo držano u častima mnogi preziru i stanovnici zemlje se više približavaju nečistim dusima nego nama jer s većom revnosti slijede njihova nadahnuća.“ Gospođa odgovori: „O, Gospodine, moj stvoritelju i otkupitelju, pomogni im da odustanu od grijeha i cijelim srcem zahtijevaju Tebe.“ Na to joj Gospodin reče: „Naviknuti su na prljavštinu i daju se odgojiti samo udarcima. Kad bi se bar prepoznali u stezi i došli k prisebnosti!“ Ovdje počinju objave svete Brigite svećenicima i papama. Sto trideset i drugo poglavlje Krist govori o pet dobrih darova koje je dao svećenicima i o pet suprotstavljenih stvari koje čine zli svećenici. „Ja sam kao čovjek koji želi napustiti svijet i najbolje što ima predati svojem najdražem prijatelju. Tako sam ja svećenicima koje sam izabrao ispred svih anđela i ljudi povjerio ono što mi je najdragocjenije kad sam otišao sa svijeta i dao sam im pet darova. Prvo, svoju vjeru; drugi, oba ključa za nebo i pakao; treće, iz neprijatelja učiniti anđela; četvrto, da mogu posvetiti moje tijelo što ne može nijedan od anđela; peto, da svojim rukama doticati moje najčišće tijelo. Ali sad sa mnom postupaju kao Židovi koji su poricali da sam uskrisio Lazara, već su proširili glasinu da namjeravam biti kralj, odbijam porez i želim opet podići hram u tri dana. Tako i svećenici ne govore o mojem čudesnu životu niti podučavaju moj nauk, već ljubav svijeta, propovijedaju svoju požudu i ono što sam učinio za njih smatraju ničim. Drugo, izgubili su ključ kojim bi bijednima trebali otvoriti nebo; ali onaj kojim se otvara pakao vole i drže ga spremljenog u finom platnu. Treće, čine nepravednika iz pravednika, đavla iz jednostavnoga, ranjena iz zdrava jer svatko tko im pristupi s tri rane, od njih će primiti četvrtu; dođe li k njima s četiri, napušta ih s petom; jer nakon što grešnik vidi loš primjer svećenika, ohrabruje se griješiti i počinje hvaliti grijehom koji je prije smatrao sramotnim. Zato će biti prokleti više nego ostali jer svojim životom jer se svojim životom upropaštavaju i svojim primjerom ozljeđuju druge. Četvrto, svojim me ustima prodaju umjesto da me svetkuju. Gori su od Jude. Juda je prepoznao svoj grijeh i pokajao se zbog njega iako na neplodan način; nazivaju se pravednima i prave se kao da jesu. Juda je grešnički novac donio natrag kupcima; ovi pak ga koriste za svoje potrebe. Juda me prodao prije nego što sam otkupio svijet; ovi nakon što sam otkupio svijet ne suosjećaju s mojom krvi koje više vrišti za osvetom nego Abelova. Juda me prodao samo zbog novca; ovi to čine za svaku nagradu jer k meni dolaze samo onda kad se nadaju nekoj koristi. Peto, postupaju sa mnom kao Židovi. Što su ovi učinili? Položili su me na drvo; ovi me pak polažu na prešu i pritišću me svom silom. Možeš pitati kako kad moje božanstvo ne može patiti i kad na Boga ne može pasti nikakva protivnost i nikakva bol. Svećenici mi zbog volje koju imaju da ustraju u grijehu ne čine ništa manje tako jako gorku muku i protivnost nego kao kad bi me kad bi bilo moguće položili pod prešu; jer imaju dva grijeha: razvratnost i pohlepu i polažu me između njih; jer izvrše li pokoru zbog toga, jedva da su izvršili svoju službu opet imaju volju griješiti čime me pritišću kao preša. Uzdržavaju proklete žene i dovode ih na sigurna mjesta da zadovolje svoju požudu i odbiju me. Dodvoravaju im se i uživaju u tome; mene pak, od kojeg jesu, ne žele vidjeti. Gledajte, moji prijatelji, kakvi su svećenici; gledajte, moji anđeli, kakvi su oni kojima vi služite. Da ležim pred vama kao što na oltaru ležim pred njima, nitko od vas me se ne bi usudio dotaknuti, već biste se prestrašili. No oni me izdaju kao kradljivci i izdajice, dotiču me kao bludnice, prljaviji su od pakline, ne srame se približiti se meni koji sam Bog i Gospodar slave. Zato će se dogoditi ono što se reklo Izraelu: sedmerostruko ću umnožit vašu kaznu i isto tako će zaista tih sedam muka doći nad svećenike.“ Sto trideset i treće poglavlje Sto trideset i četvrto poglavlje Krist kaže kako je svećenike poštovao ispred svih ljudi i anđela, a oni ga srde prije ostalih; njihovo prokletstvo je otkriveno na vječno prokletoj duši jednog svećenika. Marija govori: „Sjeti se muke moga Sina; on upravo dolazi ovamo.“ I gledaj, pojavio se sveti Ivan Krstitelj i reče blaženoj Djevici Mariji: „U tisuću godina Božji gnjev nad svijetom nije bio tako velik.“ I dok je Sin bio došao, reče zaručnici: „Kod mene je jedan sad od početka i koliko god vremena bilo kod vas, ona su meni samo kao jedan sat. Prije sam ti govorio o svećenicima kako sam ih odabrao između svih anđela i ljudi; ali sad su mi prije drugih prvenstveno nepodnošljivi.“ I gledaj, pojavili su se đavoli; imao su dušu u rukama i međusobno su govorili: „Gledajte, tamo je borac!“ Sudac odgovori: „Iako oni koji su tjelesni ne čuju ono što je duhovno i tjelesne oči ne mogu vidjeti ono što duhovno, ipak radi ove koja je ovdje prisutna i kojoj otvaram oči razuma trebate reći s kojim pravom imate ovu dušu.“ Ono odgovore: „Naše pravo i njezin prekršaj su deveterostruki. Trostruko je bila pod nama, trostruko jednaka nama i trostruko iznad nas. Prvo pravo je što je izvana bila dobra, a iznutra zla, drugo što je ponekad bila napunjena pohlepom i proždrljivošću, ali se ponekad suzdržavala radi koristi tijela ili njegove slabosti i treće što je ponekad bila stroga u riječima i djelima dok je njezina zloba u toj strogoći gledala samo svoj dobitak. Mi to ipak nemamo jer smo izvana isto kao i iznutra, uvijek strogi u zlobi, uvijek željni zla. Trostruko je bila jednaka nama koji smo trostruko pali: ohološću, pohlepom i zavisti; to troje je i ona imala. Trostruko je bila iznad nas i veća u zlobi nego mi, ona koja je bila svećenik i koja je ophodila Tvojim tijelom. Prvo jer nije čuvala svoja usta kojima je trebala govoriti Tvoje riječi, već je Tvoje riječi iznosila kao da pas laje. I kad je govorila Tvoje riječi, bojali smo se kao onaj koji čuje neki strašni zvuk; odjednom uplašeni, povukli smo se od nje. Ali ona je ostala stajati bez straha i srama. Drugo, nije čuvala svoje ruke kojima je doticala Tvoje najčišće tijelo, već ih je prljala svakim uživanjem. I kad je svojim rukama doticala Tvoje tijelo koje je nakon izgovaranja riječi bilo isto ono koje se nalazilo u Djevičinu tijelu i koje je razapeto, bojali smo se kao čovjek koji se od straha trese po cijelom tijelu, ali ne iz unutarnje ljubavi, već iz straha od Tvoje moći i veličine Tvoje snage. Ona pak je stajala nepreplašena i nije se brinula ni zbog čega. I kad Te prinijela na svoja usta koja su bila kao posuda uprljana svakom prljavštinom, bili smo kao ljudi čije snage su se izgubile i kao onaj kojem nedostaje svaka snaga i kao mrtvi od straha, iako smo besmrtni; no ona se nije bojala i nije se zaprepastila od doticanja Tebe. Budući da gospodaru slave ipak ne priliči ući u tako sramotnu posudu, Ti si odstupio svojim božanstvom i čovještvom i dok je ostala sama, mi koji smo dugo vremena bili otišli smo se vratili. U svemu tome nas nadilazi u zlobi i zato je posjedujemo s pravom. Budući da si Ti pravedan sudac, izraci nam osudu nad njom.“ Sudac odgovori: „Čujem što tražite; ti pak, bijedna dušo, govori tako da ova čuje kakvu si volju imala pri svojem kraju dok si još bila u užitku svojeg razuma i snage svoga tijela?“ Ona odgovori: „Moja je volja bila neprestano griješiti i nikad od toga ne odustati; no budući da sam znala da neću stalno živjeti, namjeravala sam griješiti sve do zadnjeg časa i u takvoj namjeri se dogodilo moje odvajanje od tijela.“ Na to sudac reče: „Tvoja savjest je tvoj sudac. Zato u svojoj savjesti reci kakvu osudu zaslužuješ?“ Duša odgovori: „Moja osuda je najgorkija i najgora muka koja će trajati bez kraja i bez sveg milosrđa.“ Potom su đavoli nakon što su čuli njezinu presudu pošli s njom. Na to Gospodin reče: „Gledaj, zaručnice, što moji svećenici rade; izabrao sam ih ispred svih anđela i ljudi i poštovao iznad svih; ali oni me srde ispred svih Židova i pogana i ispred svih đavola najviše.“ Sto trideset i peto poglavlje Krist pokazuje kakvu je ljubav iskazao svećenicima. No oni su nezahvalni i kao preljubnica preziru Krista tako da vole tri druga ljubavnika, svijet, tijelo i đavla. To objašnjava na duši nedavno umrlog svećenika koji je vječno proklet. „Ja sam kao zaručnik koji svoju zaručnicu svom ljubavlju uvodi u svoju kuću. Tako sam svećenike sjedinio sa svojim tijelom da bi oni mogli biti u meni i ja u njima. Ali oni mi čine kao preljubnica koja svojem suprugu govori: 'Tvoje riječi mi se ne sviđaju, tvoje bogatstvo je isprazno, tvoje radovanje kao otrov.' Njoj muž blago odgovori: 'Moja zaručnice, poslušaj me radije čekaj; jer tvoje riječi trebaju biti moje i moja volja tvoja, moje bogatstvo tvoje i tvoje radovanje moje.' Ali ona uopće ne želi slušati i ide onoj trojici. I nakon što je otišla toliko daleko da se zaručnika više nije vidjelo, reče prvi od njih, svijet: 'Ovdje se putovi razilaze; ja je ne mogu dalje slijediti, zato želim imati cijelo njezino bogatstvo.' Drugi, naime tijelo, reče: 'Ja sam smrtno i bit ću hrana crvi, a ona je besmrtna, zato ću je ovdje napustiti.' Treći, to jest đavao, reče: 'Ja sam besmrtan i bit ću bez kraja; budući da je htjela biti bez svojeg muža, slijedit će me bez prestanka.' Jednako tako mi čine oni prokleti svećenici. Trebaju biti moj ud i tako se isticati od ostalih kao prst na ruci; ali oni su zlobniji od đavla i zato će dublje potonuti u paklu ako se ne poprave. Zovem ih kao zaručnik. Sve što mogu činim za njih; ali što više ih zovem, to se više udaljuju. Moje riječi im se ne sviđaju, moje bogatstvo im je na teret, gnušaju se mojih slatkih riječi kao otrova. Slijedim ih i opominjem kao otac koji voli, nosim ih kao dobar gospodar, ugađam im poklonima kao dobar zaručnik; ali što više zovem, to se više odvraćaju. Tri prijatelja vole više od mene, to jest svijet i tijelo; zato će ih treći, đavao, primiti i nikad više pustiti. Zato jao njima što su ikad postali svećenici i moji udovi. Svećenik koji je upravo umro je trostruko griješio: prvo, ohološću jer se odijevao kao biskup; drugo, dao je da ga hvale zbog njegove mudrosti; treće, okretao je svoju volju svemu što je htio i sviđalo tijelu. Suzdržavao se radi zdravlja tijela i činio je što mu se sviđalo, samo ne moju volju. Ali što mu je to sad koristilo? Zato je za svoju oholost preda mnom kao napola raspadnut i smrdljiv čovjek, pun čireva i raspadnuta mesa. Umjesto hvale će od mene i ljudi biti zaboravljen. Umjesto njegove vlastite volje crvi obuzimaju njegovo tijelo, a dušu đavoli koji je neprestano muče. Gledaj što ti bijednici vole i što čine! Gdje su sad njegovi prijatelji, gdje njegova dobra, gdje čast i slava? Umjesto svega toga imat će samo vječnu sramotu. Kupuju nešto malo, naime svjetovnu čast i odustaju od velikog, naime vječne radosti. Jao takvima što su se ikad rodili jer padaju dublje u pakao nego bilo tko drugi.“ Pobožna službenica Kristova gospođa Brigita svetog pamćenja je slijedeće objave imala u božanski nadahnutom viđenju dok je bila u molitvi. One su poslane papama Klementu VI., Inocentu VI., Urbanu V. i Grguru XI. Bave se povratkom apostolske stolice i rimske kurije u Rimi reformacijom Crkve po zapovijedi svemogućeg Boga. Sto trideset i šesto poglavlje Dvije godine prije jubileja Krist daje zaručnici riječi sadržane ovdje i zapovijeda joj da ih pošalje papi Klementu da bi uspostavio mir između kraljeva Francuske i Engleske i došao u Italiju proglasiti godinu jubileja. Uvaženi gospodin Hemming, biskup Åboa i brat Petar, nadstojnik cistercitskog samostana u Alvastri u kraljevini Švedskoj. Sin Božji je razgovarao sa zaručnicom i reče: „Napiši ove riječi od mene papi Klementu: 'Uzvisio sam te i dao da se uzdigneš kroz sve položaje časti. Podigni se uspostavi mir između kraljeva Francuske i Engleske koji su kao opasne zvijeri, izdajice duša. Zatim dođi u Italiju i propovijedaj riječ ondje i proglasi godinu spasenja i božanske ljubavi! Pogledaj ulice popločene krvlju mojih svetih i dat ću ti vječnu nagradu. Sjeti se prošlih vremena kad si imao drskost izazvati me na gnjev, a ja sam šutio, kad si činio što si htio i nisi smio, a ja sam bio strpljiv kao da ne čujem. Zaista, moje vrijeme se približava i od tebe ću zahtijevati račun za nemar i drskost. Na isti način kao što sam dopustio da se uzdigneš kroz položaje, sići ćeš kroz druge položaje što ćeš istinski iskusiti u duši i tijelu ako ne poslušaš moju riječ. Tvoj razmetljiv jezik bit će tih. Ime kojim si zvan na zemlji bit će držano u zaboravu i sramoti preda mnom i mojim svetima. Zahtijevat ću od tebe i račun o tome kako si se nevrijedno dizao kroz položaje, iako je bilo s mojom dozvolom što ja, Bog, znam bolje nego što se tvoja nemarna savjest može sjetiti. Zahtijevat ću od tebe račun s obzirom na tvoju ravnodušnost i ponovnom uspostavljanju mira između kraljeva i tvom povlaštenom postupku s jednom od dvije strane. Nadalje, neće se zaboraviti kako su pohlepa i častohleplje cvjetali i povećali se u Crkvi u tvoje vrijeme ili kako si mogao reformirati i ispravno postaviti mnogo stvari, ali si ti, ljubitelj tijela, bio nevoljan. Ustani zato prije nego što dođe tvoj brzo dolazeći zadnji čas i ugasi nemarnost svoje prošlosti time da budeš revan u svojem gotovo zadnjem času! Ukoliko si u dvojbi kojem duhu pripadaju ove riječi, to kraljevstvo i ta osoba u kojima su učinjeni zapanjenost i čuda su dobro poznati. Pravednost i milosrđe o kojima govorim se približavaju svugdje na zemlji. Tvoja savjest ti govori da je moje uvjeravanje razumno i moj prijedlog dobrotvoran. Da te nije spasilo moje strpljenje, bio bi se trebao spustiti niže nego svi tvoji prethodnici. Ispitaj onda knjigu svoje savjesti i pogledaj govorim li istinu!'“ Kristove riječi zaručnici u kojima spominje papu Inocenta VI. koji je bio papa nakon Klementa. Sin je razgovarao sa zaručnicom i reče: „Ovaj papa Inocent je od bolje rude nego njegov prethodnik i materijal koji je podoban primiti najbolje boje. Ali zloba ljudi traži da uskoro bude uzet iz njihove sredine; njegova dobra volja bit će mu uračunata u krunu i povećanje slave. No kad bi poslušao moje riječi knjige koje su ti dane, postao bi još bolji i oni koji bi mu prenijeli riječi bi bili okrunjeni na još uzvišeniji način.“ Sto trideset i sedmo poglavlje Objava koja dotiče papu Urbana i koju je zaručnici imala u Rimu po pitanju potvrde pravila Reda Otkupitelja, kao i o oprostima svetog Petra u lancima koje je Krist dao samostanu svete Djevice u Vadsteni. Sin Božji reče zaručnici: „Onaj tko ima klupko od konca u kojem se nalazi najbolje zlato, ne prestaje odmatati sve dok ne pronađe zlato. Nakon što ga je pronašao, njegov vlasnik se njime služi na svoju čast i potrebu. Tako je ovaj papa Urban zlato koje je oblikovano za dobro; ali okružen je brigama svijeta. Zato idi i reci mu od moje strane: 'Tvoje vrijeme je kratko, ustani i pazi kako se mogu spasiti duše koje su ti povjerene. Predao sam ti pravilo reda koji se treba osnovati i započeti u mjestu Vadstena u Švedskoj. Proizašlo je iz mojih usta. Sad ne želim samo da ga samo potvrdiš svojim autoritetom, već i svojim blagoslovom jer ti si moj namjernik na zemlji. Diktirao sam ga i opremio duhovnim mirazom tako odobrio oproste koje ima crkva svetog Petra u lancima. Zato ti pred ljudima potvrdi ono što je potvrđeno pred mojom nebeskom vojskom. Želiš li znak da ja ovo govorim, to sam ti već dao vidjeti jer kad si prvi put čuo moje riječi, tvoja se duša kod dolaska mojeg glasnika na duhovan način utješila. Želiš li ipak daljnji znak, bit će ti dan, ali ne kao Joni, proroku.' Tebi pak će, moja zaručnice, kojoj sam iskazao spomenutu milost, ukoliko¸bez prethodnog davanja novca nećeš moći postići bulu i papinu milost, niti pečat potvrde za spomenuti oprost, moja milost biti dovoljna. Jer čuvat ću i potvrditi svoju riječ i svi moji sveti bit će ti svjedoci, moja Majka bit će pečat, moj Otac jamac, a moj Duh tješitelj onih koji dođu u tvoj samostan.“ Sto trideset i osmo poglavlje Ovo je objava koju je Kristova zaručnica imala o istom papi Urbanu u Rimu prije nego što se on godine Gospodnje 1370. vratio u Avignon. Sama mu ju je predala u Montefiasconeu. Dok je spomenuta osoba noću bdjela u molitvi, učinilo joj se kao da govori glas koji izlazi iz sjajnog kruga kao iz sunca. Taj joj je glas rekao slijedeće riječi: „Ja sam Majka Boga jer mu se tako svidjelo; ja sam i Majka sviju koji su gore u sreći. Iako djeca po svojoj volji imaju ono što im treba, ipak im se na umnažanje njihove radosti poveća veselje ako vide lice svoje majke radosno. Tako se Bogu sviđa sve na nebeskom dvoru ispuniti radošću i klicanjem nad čistoćom mojeg djevičanstva, nad ljepotom mojih vrlina, iako po moći istog božanstva na neshvatljiv način imaju sve dobro. Ja sam i majka sviju koji se nalaze u čistilištu jer sve kazne koje im pripadaju i koje moraju podnositi da bi se očistili od svojih grijeha se zbog moje molitve do neke mjere smanjuju; jer Bogu se tako sviđa da se neke od kazna koje im po strogosti božanske pravednosti pripadaju smanje. Ja sam Majka sve pravednosti koja je u svijetu. Tu pravednost je moj Sin najsavršenije volio. Kao što je majčina ruka uvijek spremna suprotstaviti se opasnostima srca svoga sina ako ga netko želi ozlijediti, tako sam i ja neprestano spremna pravednike koji su u svijetu braniti i osloboditi od svake duhovne opasnosti. Ja kao da sam i Majka svih grešnika koji se žele popraviti i koji imaju volju da ne griješe dalje protiv Boga; također sam voljna i grešnika uzeti pod zaštitu kao ljubazna majka kad vidi kako neprijatelji prodiru na njezina sina najoštrijim mačevima. Ne bi li se ona u takvom slučaju hrabro suprotstavila opasnostima da istrgne svog sina iz ruku neprijatelja i da ga s radošću čuva u svojem krilu? Tako činim i ja i činit ću svim grešnicima koji mojeg Sina s iskrenim kajanjem i božanskom ljubavlju mole za milosrđe. Čuj ti i dobro pazi na ono što ću reći o svoja dva sina koja ću ti imenovati. Prvi kojeg imenujem je moj Sin Isus Krist koji je rođen od mojeg djevičanskog tijela da bi objavio svoju ljubav i otkupio duše. Zato se nije plašio tjelesnih bolova niti prolijevanja svoje krvi. Također nije prezirao slušati uvrede i pretrpjeti muku svoje smrti. On je sam Bog i svemoguć u vječnom radosti. Drugi kojeg smatram svojim sinom je onaj koji svoje mjesto ima na papinskom stolici, naime na Božjoj stolici u svijetu ukoliko je poslušan njegovim zapovijedima i voli ga savršenom ljubavlju. Zbog moje molitve je primio prosvjetljenje Duha Svetoga da kroz Italiju do Rima ne treba ići s nikojim drugim razlogom nego da vrši milosrđe, jača katoličku vjeru, učvrsti mir i tako obnovi svetu Crkvu. Kao što majka vodi svoje dijete kamo želi kad mu pokazuje svoja prsa, tako sam i ja papu Urbana po svojoj molitvi i djelu Duha Svetoga vodila od Avignona do Rima bez da mu se dogodila bilo kakva tjelesna opasnost. Što mi je on učinio? Sad mi okreće leđa i odvraća od mene svoje lice i kani odstupiti od mene na što ga navodi zao duh svojom obmanom; jer božanski posao mu je zamoran i sviđa mu se tjelesna korist. Vuče ga i đavao svjetovnom radovanjem jer prema svjetovnoj navici mu je njegova domovina previše draga. Vuče ga i savjet svjetovnih prijatelja koji u oku više imaju svoju ljubav i svoju volju nego Božju čast i volju ili poticanje i spas svojih duša. Uspije li mu vratiti se u zemlju u kojoj je izabran za papu, u kratkom će vremenu primiti udarac ili pljusku tako da će mu se zubi razbiti i zveckati, lice će mu postati tmurno i zamračit će se i po cijelom tijelu će mu udovi drhtati, žar Duha Svetoga će se u njemu postupno ohladiti i povući se, molitve svih Božjih prijatelja koji su pod uzdasima i suzama za njega naumili moliti će otvrdnuti i srca će postati hladna u njegovoj ljubavi i za dvije stvari će Bogu morati položiti račun. Prvo za ono što je učinio na papinskoj stolici; drugo, za ono što je propustio od stvari koje je mogao učiniti na Božju čast svojim velikim veličanstvom.“ Sto trideset i deveto poglavlje Slijedeća objava je prva koja je po gospodinu Latinu Orsiniju poslana gospodinu papi Grguru XI. Jedna osoba koja je bdjela i nije spavala, već je ustrajala u molitvi bila je zanesena u duhu. I izgledalo je da sve snage njezina tijela slabe; no njezino srce je bilo zapaljeno i klicalo je u žaru ljubavi; njezina duša je bila utješena, a njezin duh ojačan određenom božanskom snagom, cijela njezina svijest je bila ispunjena duhovnim razumom. Toj se osobi onda pokazala slijedeće viđenje. Čula je slatki glas koji joj se ovako obratio: „Ja sam ona koja je rodila Božjeg Sina, pravog Boga Isusa Krista. Nakon što sam ti drugi put bila priopćila neke riječi koje je trebalo javiti papi Urbanu, sad ti opet govorim takve koje treba poslati papi Grguru. Da bi se bolje razumjele, reći ću ti ih pod usporedbom. Kao što se ljubazna majka, koja vidi svoje ljubljeno dijete kako golo i promrzlo leži na podu i nema snage da se podigne, već iz želje za majčinim milovanjem i mlijekom plače žalosnim tonom i vikom, nježnom ljubavlju smiluje, žurno pritrči sinu i podiže ga ljubaznom majčinskom rukom da ne onemoća od hladnoće i uskoro nježno miluje, blago grije majčinskom toplinom njezinih prsa i slatko ga napaja mlijekom svojih prsa, tako ću ja, Majka Milosrđa, postupiti s papom Grgurom dođe li u Rim i Italiju s namjerom da ostane i bude li imao volju kao ljubazan pastir oplakivati uzdasima i suzama milosrđa vječno prokletstvo povjerenih mu ovaca i njihove ozlijede i bolne gubitke, poduzme li dalje s poniznošću i dužnom pastirskom ljubavlju pomaknuti Crkvu u bolje stanje. Onda ću ja, Majka koja ljubi, podignuti njega sa zemlje kao golog, promrzla dječaka, to njega i njegovo srce potpuno rastaviti od svih zemaljskih radosti i sve svjetovne ljubavi koje su protiv Boga i blago ga ugrijati majčinskom toplinom moje ljubavi koja je u mojim prsima. Također ću ga nasitit svojim mlijekom, to jest svojom molitvom koja je slična mlijeku. Ah, kako su bezbrojni oni su mlijekom moje molitve uzdržavani i primaju! Nasitit ću ga tim mlijekom, to jest svojom molitvom koju ću za njega upraviti Gospodinu, mojem Bogu koji je moj Sin, da mu se svidi smilovati se i sjediniti svoga Svetog Duha s najunutarnjijom krvi srca tog pape Grgura. Onda će se tako nasititi istinskim savršenim zasićenjem da neće htjeti dalje živjeti za ništa drugo u ovom svijetu doli da može proširiti Božju čast. Gledaj, već sam mu pokazala majčinsku ljubav koju ću mu iskazati ako se pokori jer Božja je volja da u poniznosti svoju stolicu preseli u Rim. Da se kasnije ne bi mogao ispričati neznanjem, u majčinskoj ljubavi mu upozoravajuće najavljujem što će slijediti, naime da će ako ne bude slijedio ono što je prije rečeno, nesumnjivo osjetiti šibu pravednosti, to jest gnjev mojeg Sina jer će mu se onda skratiti život i bit će pozvan pred Božji sud. Onda mu neće pomoći nikakva moć svjetovnih gospodara. Ni mudrost ni znanje liječnika neće mu koristiti, niti će mu zrak zemlje njegova rođenja koristiti da mu imalo produlji život. Ako i dođe u Rim, ali ne učini spomenuto, život će mu se skratiti i liječnici mu neće pomoći, niti će se vratiti u Avignon da mu zrak očevinske zemlje može biti koristan, već će naprotiv umrijeti.“ Sto četrdeseto poglavlje Primijeti slijedeće četiri upute za papu: da se s poniznošću vrati u Rim, da ima naum ostati, da oplakuje pripast duša, da pokuša obnoviti Crkvu i tako dalje. Ukoliko ne učini sve te stvari, njegov će se život skratiti kao što je rečeno nakon riječi: „Sad opet.“ Zato nije dovoljno da papa jednostavno dođe u Rim, već mora provesti sve četiri upute gore. Slijedi drugo viđenje koje je istom Papi Grguru XI prenio gospodin grof de Nola. Hvala i služba Bogu za svu njegovu ljubav i čast presvetoj Mariji, njegovoj dragoj djevičanskoj Majci radi smilovanja koje ima prema svima koje je njezin Sin otkupio svojom dragocjenom krvlju. Sveti oče, dogodilo se da jednoj određenoj osobi koja vam je dobro poznata za vrijeme bdijenja kad se nalazila u molitvi da je osjećala kako joj je cijelo srce zapaljeno žarom božanske ljubavi i posjetom Duha Svetoga. Osoba je potom čula glas koji reče: „Slušaj ti koja vidiš što je duhovno, reci ono što će ti se sad zapovjediti i napiši papi Grguru riječi koje ćeš sad čuti: ja koji razgovaram s tobom sam ona za koju je Bog imao milosti izabrati je za svoju Majku i iz čijeg tijela je primio svoje ljudsko tijelo. On, moj Sin, na papi Grguru je učinio veliko djelo milosrđa kad mu je po meni dao navijestiti svoju presvetu volju koju sam mu u prijašnjim njemu poslanim objavama dala detaljnije za prepoznati. To se više dogodilo zbog molitava i suza Božjih prijatelja nego zbog nekih njegovih prethodnih zasluga. Zato smo ja i đavao, njegov neprijatelj, vodili tešku bitku za njega. Jer u drugom pismu sam istog papu Grgura opomenula da u poniznosti i božanskoj ljubavi žurno krene prema Rimu i tamo podigne svoju stolicu i ostane sve do smrti. Đavao pak i drugi savjetnici koje je imao savjetovali su mu da zategne i prebiva u kraju gdje se sad nalazi i to zbog zemaljske ljubavi i svjetovne utjehe rođaka i tjelesnih prijateljima. Zato đavao sad ima veće pravo i više prilika kušati ga jer je više bio poslušan savjetu đavla i tjelesnih prijatelja nego savjetu Boga i mojoj volji. No budući da papa sam želi primiti još detaljniju izvjesnost o Božjoj volji, pravilno je da mu se takva želja ispuni. Tako na najnedvojbeniji način treba znati da je ovo što nakon toga slijedi Božja volja, naime da bez ikakvog kašnjenja dođe u Italiju ili Rim, da to učini nepogrešivo i da ubrza svoj put kako bi brzo došao tako da u mjesecu ožujku ili najkasnije početkom dolazećeg travnja mora osobno doći u spomenuti grad ili neku provinciju Italije ako me želi imati za Majku. No bude li u spomenutome neposlušan, neka se na istinski način smatra uvjerenim da u ovom svijetu nikad više nikad neće biti posjećen takvom utjehom, to jest drugim posjetom ili drugom objavom, a nakon smrti će morati stajati pred govor božanske pravednosti zašto se nije htio pokoriti Božjoj zapovijedi. No pokori li se na spomenuti način, onda ću mu i ispuniti što sam mu u onoj prvoj od mene za njega određenoj objavi obećala. Činim ovom papi poznato i kako nikad u Francuskoj neće biti tako čvrst i miran mir da bi se njezini stanovnici mogli puni sigurnosti i sloge donekle radovati prije nego što narod u tom kraljevstvu kroz velika djela ljubavi i poniznosti ne ublaži Boga, mojeg Sina, nakon što su ga svojim mnogim djelima i svojim uvredama dosad izazvao na ogorčenje i gnjev. Zato neka zna kako se putovanje onih naoružanih muškaraca koji pripadaju pokvarenim društvima do svetog groba mojeg Sina tom mojem Sinu, istinskom Bogu, jednako malo sviđa kao i zlato koje je Izraelov narod bacao u vatru i iz kojeg je đavao načinio lijevano tele; jer u njima se nalazi oholost i pohlepa i ako i imaju neku volju ići do spomenuta groba, to je više iz oholosti i pohlepe za novcem nego radi Božje ljubavi i časti.“ Nakon ovih riječi je viđenje nestalo. Nakon toga je međutim Majka Božja dodala ove riječi: „Također reci biskupu, mojem pustinjaku, da zatvori i zapečati ovo pismo i nakon toga na drugi papir napravi prijepis toga koji neka otvoreno pokaže onom opatu, papinom nunciju i grofu de Noli tako da to mogu čitati i znati što je u tome sadržano. Nakon pročitaju prijepis, neka im prepusti spomenuto zatvoreno i zapečaćeno pismo koje bez kašnjenja trebaju poslati papi Grguru. Nakon što su ga pročitali, neka im ne ostavi otvoreni prijepis, već neka ga uništi i pred njihovim očima rastrga u komade. Jer kao što će pismo tako kako je sad cijelo biti rastrgano u mnoge komade, tako će, ukoliko papa u unaprijed određeno vrijeme i godinu ne dođe u Italiju, crkve zemlje koje ga sad poslušno i pokorno slijede biti pod rukama neprijatelja rascjepkane na vrlo mnogo dijelova. Znaj i vrlo sigurno da papa na povećanje svojih nevolja neće samo čuti, već i vlastitim očima vidjeti da je ono što kažem istinito i cijelom rukom svoje moći neće moći spomenute crkvene zemlje dovesti u prijašnje stanje njihove poslušnosti i mira. Riječi pak koji ti sad govorim još se onom opatu ne smiju reći ni napisati jer se sjeme skriva u zemlji sve dok ne naraste do plodonosnog klasa.“ Sto četrdeset i prvo poglavlje Slijedeća objava je spomenutoj Kristovoj zaručnici dana u Napulju za istog papu na blagdan svetog Polikarpa kad se vraćala iz Jeruzalema. Ovu objavu nije poslala papi jer joj nije bilo naređeno od Boga. Krist se ukazao svojoj zaručnici gospođi Brigiti kad je molila za papu Grgura XI. i reče joj: „Pazi na riječi koje govorim, moja kćeri! Znaj da taj papa Grgur sliči paralitičaru koji svoje ruke ne može pokrenuti na posao, a svoje noge na hodanje; kao što bolest paralize nastaje iz krvi i pokvarenih sokova i hladnoće, tako ovog papu neumjerena ljubav njegove krvi i hladnoća i mlakost njegova uma drže spriječenog za mene. No trebaš znati kako će uz pomoć molitve moje Majke već i ruke i noge dovesti u pokret tako što će u ispunjenju moje volje i moje časti doći u Rim. Prema tome najsigurnije znaj da će doći u Rim i doduše započeti put prema nečem budućem dobrom, ali ga neće završiti.“ Na to odgovori gospođa Brigita: „O, Gospodine, moj Bože, napuljska kraljica i mnogi drugi mi govore da je nemoguće da dođe u Rim jer mu francuski kralj, kardinali i mnogi drugi ljudi stavljaju prepreke na put. Također sam čula kako se protiv njega dižu mnogi koji kažu da imaju Duh Božji i božanske objave i viđenja i dolaze i pod tom izlikom ga odgovaraju od dolaska. Zato se veoma bojim da će njegov dolazak biti spriječen.“ Bog odgovori: „Čula si kako se čita kako je Jeremija onih dana bio u Izraelu i imao Božjeg Duha za prorokovanje, ali kako je onda bilo mnogih koji su imali duha snova i laži. Nepravedni kralj je vjerovao njima i zato je on zajedno sa svojim narodom došao u zarobljeništvo. Da je kralj vjerovao samo Jeremiji, moj gnjev bi se od njega odvratio. Tako je i sad jer ako se sad uzdižu mudri ili sanjari ili prijatelji ne duha, već tijela pape Grgura i savjetuju ga ili nagovaraju protiv, ja, Gospodin, ipak nisam ništa manje moćniji i vodit ću papu u Rim protiv njihove utjehe. No hoćeš li ga ti vidjeti kako dolazi ili ne, nije ti dopušteno znati.“ Sto četrdeset i drugo poglavlje Slijedeća objava je spomenutoj Kristovoj zaručnici pokazana u mjesecu veljači za istog papu Grgura. Prenio mu ju je izvjesni pustinjak koji se odrekao biskupije. „Sveti oče! Osoba koja je Vašoj svetosti dobro poznata bdjela je u molitvi; pala je u duhovni zanos i u duhu je vidjela sliku prijestolja. Na njemu je sjedila slika čovjeka neprocjenjive ljepote, jedan gospodin nepojmljive moći. I u dohvatu prijestolja je stajala veliko mnoštvo svetih i nebrojena vojska anđela. Pred onim koji je sjedio na prijestolju je na nekoj udaljenosti stajao biskup odjeven biskupskom odjećom i ukrasom. Gospodin pak koji je sjedio na prijestolju mi se obratio i reče: 'Meni je od mog Oca dana sva vlast na nebu i na zemlji i iako izgleda kao da s tobom razgovaram jednim ustima, ne govorim sam; jer Otac i Duh Sveti razgovaraju s tobom i iako tri osobe, ipak smo jedno u biti božanstva.' Potom je razgovarao s onim biskupom i reče: 'Čuj, papo Grgure XI., jedanaest riječi koje ti govorim i dobro pazi što ti kažem. Zašto me tako mrziš? Zašto su tvoja umišljenost i odvažnost protiv mene tako veliki? Tvoj svjetovni dvor pljačka moj nebeski. Ti mi na oholi način otimaš moje ovce i nepravedno iznuđuješ dobra Crkve koja pripadaju meni i dobra podređenih moje Crkve, uzimaš ih i poklanjaš svojim vremenitim prijateljima. Ti uzimaš i prisvajaš bez prava dobra mojih siromaha i nedolično ih razdjeljuješ svojim bogatašima zbog čega su tvoja odvažnost i drskost tako preveliki jer drsko ulaziš u moj dvor i ne štediš ono što je moje. Što sam ti učinio, Grgure? Strpljivo sam dopustio da se uzdigneš do najviše papinske časti, kroz pisma koja sam ti zbog božanskim objava poslao u Rim sam ti prorekao svoju volju tako da sam te u njima opomenuo na spas tvoje duše i upozorio sam te na tvoj veliki gubitak. Kako mi uzvraćaš za tako mnoga dobročinstva i zašto dopuštaš da na tvom dvoru vladaju najviša oholost, nezasitna pohlepa, rasipnost koja mi je strašna i najgnusnija, beskrajna, najogavnija simonija? Osim toga mi otimaš i uzimaš bezbrojne duše kao plijen; jer skoro svi koji dođu na tvoj dvor dovodiš u paklenu vatru jer ne paziš marljivo na ono što se tiče tvog dvora dok si predstojnik i pastir mojih ovaca. I zato je tvoja krivnja ako savjesno ne promisliš što treba učiniti i popraviti za njihovo duhovno dobro. I premda sam te zbog spomenutog mogao osuditi po mjeri moje pravednosti, još te jednom u svojem milosrđu opominjem na spas tvoje duše, naime da što je brže moguće dođeš u Rim na svoju stolicu. Vrijeme prepuštam tvojoj volji; znaj ipak da što više oklijevaš, to će se više smanjiti napredak tvoje duše u svim vrlinama. Ali što prije dođeš u Rim, to će brže tvoje vrline i darovi Duha Svetoga rasti i zapalit će te božanska vatra moje ljubavi. Dođi zato i ne oklijevaj. Nemoj doći s uobičajenom ohološću i svjetovnom raskoši, već s poniznošću i vrućom ljubavi. I kad tako dođeš, zatri, iščupaj i uništi sve poroke na svojem dvoru. Udalji od sebe savjete svojih svjetovnih i tjelesnih prijatelja i slijedi duhovne savjete mojih prijatelja. Zato pristupi i ne boj se; podigni se muževno i s povjerenjem se obuci snagom; počni obnavljati moju Crkvu koju sam otkupio svojom vlastitom krvlju; mora biti obnovljena i na duhovan način dovedena svojem prijašnjem, svetom stanju; jer sad se javna kuća više drži u časti nego sveta majka Crkva. Ne budeš li slijedio moju spomenutu volju, sigurno znaj da ćeš pred cijelim nebeskim dvorom biti osuđen kao prelat kojeg se degradira, javno mu se uz sramotu i prokletstvo uzima njegova posvećena, duhovna časna odjeća i obasipa sramotom i poniženjem, proklinje i vremenito kažnjava. Tako ću učiniti tebi. Odbacit ću te od nebeskog dvora i sve što ti sad daje tvoj mir i tvoju čast će ti služiti na prokletstvo i vječnu sramotu. I svaki đavao u paklu će primiti zalogaj tvoje duše koliko god besmrtna i neuništiva bila i umjesto blagoslovom, bit ćeš ispunjen vječnim prokletstvom. Sve dok budem progledavao kroz tvoj neposluh, imat ćeš sreću. Pa ipak, moj sine Grgure, još te jednom opominjem da mi se ponizno vratiš, pokori se savjetu mene, tvog oca i stvoritelja. Budeš li me slijedio na spomenuti način, primit ću te kao ljubazan otac. Zato muževno pristupi putu pravednosti i imat ćeš sreću. Ne preziri onoga koji te voli; jer budeš li poslušan, izvršit ću nad tobom milosrđe i blagosloviti te i odjenuti i ukrasiti dragocjenom biskupskom odorom istinskog pape, odjenut ću te samim sobom tako da ćeš biti u meni i ja u tebi i vječno ćeš biti hvaljen. '“ Nakon što se ovo bilo vidjelo i čulo, ovo viđenje je nestalo. Sto četrdeset i treće poglavlje Četvrta objava koju je blažena Brigita poslala gospodinu papi u mjesecu srpnju godine Gospodnje 1373. Pisala je i pustinjaku koji je bio biskup i koji se onda u toj prilici nalazio kod gospodina pape u Avignonu. „Naš Gospodin Isus Krist, gospodine biskupe, rekao mi je da vam napišem slijedeće riječi da bi ih mogli predočiti papi. Papa želi znak; recite mu: i farizeji su željeli znak. Njima sam odgovorio: kao što je Jona bio tri dana i tri noći u trbuhu kita, tako sam ja, Sin Djevice, bio tri dana i tri noći mrtav u zemlji. Nakon obećana znaka sam ja, Sin Božji, trpio, umro, bio pokopan i opet sam uskrsnuo i uzašao u svoju slavu. Tako će ovaj papa Grgur primiti znak mojeg opomene da spašava duše. Zato treba činiti djela koja se tiču moje časti i nastojati oko toga kako sačuvati duše i da moja Crkva opet dođe u prijašnje stanje i bolji red i onda će iskusiti znak i plod vječne utjehe. Drugi znak će primiti tako da ak one bude poslušan mojim riječima i ne dođe u Italiju, neće izgubiti samo vremenito, nego i duhovno i osjetiti nevolju srca sve dok živi. I ako će se ponekad činiti da njegovo srce ima olakšanje, ostat će mu grižnja savjesti i unutarnja nevolja. Treći znak je da ja, Bog, razgovaram čudesnim riječima sa ženom. I zbog čega i radi koje koristi ako ne za plod i spas i korist duša i da bi se zli popravili, a zli postali još bolji? Što se tiče prepirke između pape i Barnabe, odgovaram preko mjere mrska jer su time bezbrojne duše dospjele u opasnost. Zato mi se sviđa da bude sloga jer ako bi papa i bio protjeran od svoje stolice, bilo bi bolje kad bi se ponizio i stvorio slogu na koji god način nego da tako mnoge duše stupaju u vječno prokletstvo. O popravljanju kraljevstva Francuske neće iskusiti sve dok osobno ne dođe u Italiju. Zato, kad bi stajala vješalo i na njemu visjelo uže koje bi s jedne strane vukli bezbrojni ljudi, a s druge strane samo jedan, tako je i s prokletstvom duša i mnogi na tome rade. Prema tome neka papa gleda samo u mene i ako ga i svi odvraćaju da dođe u Rim i opiru se koliko mogu, ipak se treba pouzdati u mene i pomoći ću mu i nitko ga neće nadvladati. Kao što se mlade ptice u gnijezdu uzdižu pri dolasku majke i vrište i raduju se, tako ću mu i ja radosno požuriti u susret, uzdići ga i častiti u tijelu i duši.“ Gospodin još reče: „Budući da papa zdvaja treba li doći u Rim kako bi ponovno uspostavio mir i moju Crkvu, želim da dođe slijedeće jeseni. Treba također znati da mi ne može iskazati ništa prijatnije od toga da dođe u Italiju.“ Sto četrdeset i četvrto poglavlje Viđenje koje je Kristova zaručnica imala o sudu duše jednog umrlog pape. Zaručnica je vidjela kao osobu biskupa odjevenu škapularom. Stajala je u jednoj kući pošpricana uličnom blatom. Krov te kuće je stajao kao pritisnut na mozak spomenute osobe. Crni Etiopljani s kukama i drugim alatima za nanošenje štete su okruživali kuću, ali nisu mogli dotaknuti osobu iako su je ispunili vrlo velikim strahom. Onda sam čula glas koji mi je govorio: „Ovo je duša pape kojeg poznaješ. Ova kuća je njegova duhovna naplata. Jer bavio se različitim svjetovnim stvarima i zato njegova nagrada još nije svjetleće jasna sve dok se ne očisti u čistilištu i duhovnim molitvama i Božjom ljubavlju opet ne postane čist. Krov koji kao da mu pritišće mozak je znak jedne tajne; jer krov predstavlja ljubav prema Bogu i što je ona veća, to je duša šira i viša za duhovne stvari i revnost prema Bogu. Budući da je ljubav ove duše gorjela u nekim svjetovnim stvarima i više slijedila vlastitu volju, tako je krov, koji je za Božje izabrane svjetleći i visok, uzak sve dok se ne proširi krvlju Sina Božjeg i molitvom nebeskog dvora. To što izgleda da duša nosi škapular je znak da se trudila živjeti prema pravilima redovničkog reda i svog poziva; ipak, nije se trudila dovoljno da bi mogla biti primjer napredujućima i uzor savršenima. Sad ti je dozvoljeno znati o tri djela koje je ovaj ostvario u svom životu i zbog kojih sad trpi kaznu. Prvo je da je bio neposlušan prema Bogu i svojoj savjesti pri čemu je osjećaju kajanje i grižnju savjesti; drugo je da je u nekim slučajevima dijelio radi ljudske ljubavi i u tome je slijedio svoju volju; treće je da je zanemario neke stvari da ne bi uvrijedio one koje je volio, iako ih je mogao popraviti. Ipak, trebaš znati kako ova duša ne pripada onima koji idu u pakao, a niti onima koji dolaze u teže kazne čistilišta, već onima koji se svaki dan žurno približavaju milosti i licu veličanstva svemoćnoga Boga.“ PETA KNJIGA Kupite Objavama Svete Brigite Švedske na Lulu (488 Stranice) Predgovor Ovdje počinje peta knjiga Kristovih božanskih objava blaženoj Brigiti iz kraljevstva Švedske. Ona je s pravom naslovljena Knjiga pitanja jer uzima tijek po pitanjima na koja Krist daje čudesna rješenja. Gospođi je objavljeno na čudesan način kao što su ona sama i njezini ispovjednici često usmeno potvrdili. Jer dogodilo se jednom da se, kad je jednog dana dok je na konju jahala prema svom dvorcu Vadsteni u društvu više prijatelja, koji su s njom jahali, dok je dakle jahala, počela moliti Bogu i u svojoj poniznosti se podizati Bogu. Odjednom je bila uzeta u duhu i jahala je prema tamo kao otuđena od sebe, podignuta iz osjetila tijela u ekstazu duhovnog razmatranja. U duhu je tad ugledala ljestve koje su čvrsto stajale na zemlji i čija je visina doticala nebo. I na njihovom najvišem vrhu vidjela je u nebu Gospodina Isusa Krista kako sjedi na čudesnom prijestolju kao suca u tijeku suđenja. Do njegovih nogu vidjela je Djevicu Mariju. A oko prijestolja se nalazila bezbrojna vojska anđela. Na sredini ljestava gospođa Brigita je ugledala jednog određenog njoj poznatog redovnika koji je onda još živio u tijelu i bio je velikog teološkog obrazovanja, no ipak put lukavstva i đavolske zlobe. Njegovi pokreti su izražavali vrlo veliki nemir i nestrpljivost; prije je izgledao da je đavao nego redovnik. Jer spomenuta gospođa je tad ugledala misli i sve unutarnje osjećaje srca i kako ih je on neurednim i vrlo nemirnim pokretima na pitajući način, kao što dolje slijedi, otkrio sucu Kristu koji je sjedio na prijestolju. Gospođa Brigita je vidjela i čula kako sudac na ta pitanja vrlo blagim i pristojnim pokretima na svako posebno odgovorio ukratko vrlo mudro i kako je povremeno naša Gospođa, Djevica Marija, razgovarala s istom gospođom Brigitom poneke riječi kao što će to ova knjiga dalje dolje iskreno objasniti. No kad je spomenuta gospođa u istom trenutku cijelu tu knjigu u glavi imala u jednoj i istoj objavi i u međuvremenu bila došla do spomenutog dvorca, njezini prijatelji su uzeli uzde njezina konja i počeli su je tresti kako bi je probudili iz one ekstaze. Nakon što je opet bila došla k sebi, vrlo se žalila da joj je sad oduzeta tako velika božanska slatkoća. Ova knjiga pitanja je onda bila tako djelotvorno ostala utisnuta u njezinu srcu i na taj način u njezinom pamćenju kao da je potpuno urezana u mramornu ploču. Ona pak je to odmah na zapisala na svojem jeziku što je njezin ispovjednik riječima prenio na latinski jezik kao što je njegovao prevoditi i druge knjige. Ova knjiga pitanja je podijeljena na ispitivanja podijeljena na pitanja. Jer sadržava šesnaest ispitivanja i u svakom je sudac Krist upitan za izvjesne, sumnjive stvari. Na to odgovara oštro i čudesno tako da svako ispitivanje sadrži određen broj pitanja. Nakon toga slijede rješenja i odgovori na to kao što je u nastavku knjige opsežnije sadržano. Gledala sam prijestolje u nebu na kojem je Gospodin Isus Krist sjedio kao sudac. Do njegovih nogu je sjedila Djevica Marija, a oko prijestolja se nalazila vojske anđela i bezbrojno mnoštvo svetih. S tim je sucem razgovarao jedan redovnik, veliki učenjak u teologiji, koji je stajao na visokoj stepenici ljestava koje su se oslanjale na zemlju i čiji je gornji kraj doticao nebo, pod vrlo nemirnim i nestrpljivim pokretima kao punima zlobe i lukavstva na pitajući način ovako: Prvo ispitivanje Prvo pitanje: Suče, pitam te. Dao si mi usta; zar ne trebam govoriti što mi se sviđa? Drugo pitanje: Dao si mi oči; zar time ne trebam gledati ono što me raduje? Treće pitanje: Dao si mi uši; zašto njima ne bih slušao što mi se sviđa? Četvrto pitanje: Dao si mi ruke; zašto njima ne bih činio što mi je prijatno? Peto pitanje: Dao si mi noge; zašto njima ne bih hodao prema svojim željama? Kristov dgovor na prvo pitanje. Sudac koji je sjedio na prijestolju i čiji su pokreti bili blagi i pristojni odgovori i reče: „Prijatelju, dao sam ti usta da bi na razuman način govorio što je korisno tvojoj duši i tvojem tijelu kao i da bi govorio ono što služi meni na čast.“ Odgovor na drugo pitanje: „Drugo, dao sam ti oči da bi vidio zlo od kojeg treba bježati i spasonosno koje treba sačuvati.“ Odgovor na treće pitanje: „Treće, dao sam ti uši da bi čuo što je istinito i pristojno.“ Odgovor na četvrto pitanje: „Četvrto, dao sam ti ruke da bi njima radio što je nužno za tijelo i nije štetno za dušu.“ Odgovor na peto pitanje: „Peto, dao sam ti noge da bi se udaljio od ljubavi prema svijetu i da bi došao miru i ljubavi svoje duše kao i meni, svojem spasitelju i otkupitelju.“ Drugo ispitivanje Opet se pojavio redovnik kao prije na svojoj stepenici i reče: „O, Kriste, suče, ti si dobrovoljno na sebe uzeo najgorkiju muku; zašto se zbog toga ne bih trebao predati častohleplju i oholosti u svijetu?“ Drugo pitanje: „Dalje si mi dao vremenita dobra; zašto onda ne smijem posjedovati što želim?“ Treće pitanje: „Zašto si dalje mom tijelu dao udove ako ih ne smijem micati i koristiti prema svojoj volji?“ Četvrto pitanje: „Dalje, zašto si inače dao zakon i pravednost, ako ne da se čini osveta?“ Peto pitanje: „Dalje si dopustio držati mir i odmor; zašto si onda uredio umor i nevolje da ih osjećamo?“ Odgovor na prvo pitanje. Sudac odgovori: „Prijatelju, moja strpljivost dugo podnosi oholost ljudi da bi poniznost bila uzdignuta i moja snaga otkrivena. I budući da oholost nije stvorena od mene, već je izumljena od đavla, čovjek zato mora bježati od nje; jer vodi u pakao. No poniznost treba biti sačuvana jer vodi u nebo i ja, Bog, svojim sam je riječima i primjerom učio.“ Odgovor na drugo pitanje: „Dalje, vremenita dobra su dana ljudima od mene i dozvoljena da bi čovjek od toga učinio razumnu upotrebu i da bi ono što je stvoreno bilo pretvoreno u nestvoreno, naime u mene, stvoritelja, tako što me se zbog mojih dobara hvali i časti, a ne da se živi prema želji tijela.“ Odgovor na treće pitanje: „Jednako su udovi tijela čovjeku dani zato da duši pokažu sliku vrlina i da mogu biti duši na službu i na snagu kao njezini alati.“ Odgovor na četvrto pitanje: „Dalje su zakon i pravednost postavljeni od mene da bi bili ispunjeni višom ljubavlju i milosrđem i da bi među ljudima bili učvršćeni božansko jedinstvo i sloga.“ Odgovor na peto pitanje: „Kad sam čovjeku konačno dao da može njegovati tjelesni mir i odmor, to sam učinio da bi slabost mesa bila ojačana i da bi duša primila jakost i snagu. Budući da meso povremeno odjednom postane bahato, sa zahvalnošću se mora podnositi kako nevolje, tako i sve čime se može popraviti.“ Treće ispitivanje Prvo pitanje. Opet se pokazao redovnik na svojoj prečki i reče: „O, suče, pitam te, zašto si nam dao tjelesna osjetila ako se ne trebamo micati i živjeti prema osjetilima mesa?“ Drugo pitanje: „Zašto si dao živežne namirnice i namirnice za uzdržavanje tijela, naime hranu i druge prijatnosti ako ne trebamo živjeti prema žudnjama mesa za zasićenje?“ Treće pitanje: „Čemu si nam dalje dao slobodnu volju ako ne da slijedimo svoju volju?“ Četvrto pitanje: „Zašto si dalje muškarcima i ženama dao sjeme miješanja i nagon prirode ako ne smije biti proliveno prema želji mesa?“ Peto pitanje: „Čemu drume si na kraju srcu dao volju ako ne da se voli ono što je najslađe prija i što je najslasnije za uživanje?“ Odgovor na prvo pitanje. Sudac odgovori: „Prijatelju, dao sam ljudima osjetila i razum da bi razmišljali o putovima života i slijedili ih te da bi bježali od putova smrti.“ Odgovor na drugo pitanje: „Jednako sam dao hranu i nužno mesu za umjerenu prehranu tijela da bi ono moglo s više snage razviti vrline duše, a ne da bi bilo oslabljeno obiljem.“ Odgovor na treće pitanje: „Dalje sam ljudima dao slobodnu volju s uvjetom da se zbog mene, koji sam njegov Bog, odrekne vlastite volje i time postigne to veću zaslugu.“ Odgovor na četvrto pitanje: „Isto tako sam dao sjeme miješanja zato da na doličnom mjestu i na doličan način nikne i iz ispravnog i razumnog razloga bude plodno.“ Odgovor na peto pitanje: „Konačno, dao sam čovjeku srce zato da bi u njega mogao zatvoriti mene, svoga Boga koji sam svugdje i bezgraničan i da bi mu radost bila misliti na mene.“ Prva objava u knjizi pitanja Djevica Marija razgovara s blaženom Brigitom i podučava je o pet vrlina koje treba imati iznutra i pet koje treba imati izvana. Majka reče: „Kćeri, iznutra i izvana moraš imati pet stvari. Prvo izvana usta koja su čista od zlog klevetanja drugih; uši zatvorene za isprazno brbljanje; stidljive oči; ruke djelatne u dobru koje te također odvlače od ophođenja sa svijetom, noge brze za dobro. Isto tako iznutra: žarku ljubav prema Bogu; mudru želju za njim; raspodjelu vremenitih dobara s pravednom i ispravnom namjerom i na razuman način; ponizan bijeg od svijeta; obzirno i strpljivo čekanje mojeg obećanja.“ Četvrto ispitivanje Prvo pitanje. Opet se na svojoj stepenici pojavio redovnik kao gore i reče: „O, suče, zašto trebam tragati za Božjom mudrošću kad imam mudrost svijeta?“ Drugo pitanje: „Zašto trebam tugovati i plakati kad imam radost i slavu svijeta u izobilju?“ Treće pitanje: „Reci dalje zašto i kako se trebam radovati u žalosti tijela?“ Četvrto pitanje: „Isto tako zašto se trebam bojati kad imam jakost vlastite snage?“ Peto pitanje: „Zašto trebam biti poslušan drugima ako je moja volja u njezinoj vlastitoj vlasti?“ Odgovor na prvo pitanje. Sudac odgovori: „Prijatelju, svaki onaj koji je mudar prema svijetu, slijep je u odnosu na mene, svoga Boga. Da bi se zato postigla moja božanska mudrost, nužno je se brižno i marljivo traži.“ Odgovor na drugo pitanje: „Svaki koji ima čast svijeta i njegovu radost, tjeran je uokolo različitim brigama i zapleten je u gorčine koje vode u pakao. Da dakle netko ne bi odstupio od puta za nebo, nužno je da se pobožno brine i moli i plače.“ Odgovor na treće pitanje: „Dalje je vrlo korisno radovati se u žalosti i slabosti mesa; jer tko ima žalost mesa, njemu se približava moje milosrđe i pomoću njega se taj lakše približava vječnom životu.“ Odgovor na četvrto pitanje: „Dalje, svaki onaj tko je jak, jak je po meni, ali ja sam jači od njega. Zato se svugdje treba bojati da jakost ne bude oduzeta.“ Odgovor na peto pitanje: „Tko dalje u svojoj ruci ima slobodnu volju, mora se bojati i istinski prepoznati da ništa ne vodi vječnoj kazni tako lako kao vlastita volja bez vođe. Tko zato meni, svojem Bogu, prepusti vlastitu volju tako što mi je poslušan, imat će nebo bez kazne.“ Peto ispitivanje Prvo pitanje. Opet se pojavio redovnik kao gore i reče: „O, suče, zašto si stvorio crve koji štete, ali ne mogu koristiti?“ Drugo pitanje: „Zašto si dalje stvorio životinje koje mogu štetiti i ljudima?“ Treće pitanje: „Zašto tijelima šalješ bolesti i slabosti?“ Četvrto pitanje: „Zašto trpiš nepravdu nepravednih sudaca koji svoje podređene muče i bičuju kao kupljene robove?“ Peto pitanje: „Naposljetku, zašto je čovjekovo tijelo mučeno još i u trenutku smrti?“ Odgovor na prvo pitanje. „Prijatelju, ja, Bog i sudac, stvorio sam nebo i zemlju i sve što je u njima, ništa bez razloga i bez sličnosti s duhovnim. Jer kao što duše svetih sliče anđelima koji su u životu i blaženstvu, tako su duše nepravednih slične zlim duhovima koje leže u vječnoj smrti. Budući da si sad pitao zašto sam stvorio crve, odgovaram ti da sam ih stvorio da pokažem višestruku moć moje mudrosti i dobrote. Jer iako mogu naštetiti, štete samo kad ja dozvolim i kad grijeh zahtijeva da bi čovjek, koji prezire podrediti se svojem najvišem nadređenom, mogao uzdahnuti što može biti mučen i od najnižeg i znati da čovjek nije ništa bez mene kojemu i ono što je nerazumno služi, kako sve čeka moj znak.“ Odgovor na drugo pitanje: „Zašto sam stvorio divlje životinje, na to ti odgovaram: Sve što sam stvorio nije bilo samo dobro, već i vrlo dobro i stvoreno je ili za čovjekovu korist i za njegovo ili ispitivanje preostalih stvorenja ili da bi čovjek služio samo svojem Bogu to poniznije što je sretniji od svih stvorenja. Divlje životinje štete u vremenitim stvarima iz dvostrukog razloga. Prvo, za kaznu i spoznaju zla da bi zli ljudi iz bičeva mogli prepoznati kako trebaju biti poslušni meni, svojem nadređenom; drugo, štete i pobožnima za napredovanje u vrlinama i čišćenje i budući da se čovjek po griješenju podigao protiv mene, svoga Boga, tako se i sve što mu je bilo podređeno podiglo protiv njega.“ Odgovor na treće pitanje: „Zašto nad tijelo dolazi bolest, na to odgovaram da se to događa za veći oprez od grijeha i zbog poroka neumjerenosti i žderanja da bi čovjek kroz zauzdavanje tijela naučio duhovnu umjerenost i strpljivost.“ Odgovor na četvrto pitanje: „Zašto se dalje podnosi nepravedne suce? To se događa za čišćenje drugih i zbog moje strpljivosti da kao što se zlato čisti vatrom, zlobom pakosnih duše budu očišćene i odgojene i zadržane od svega nedozvoljenog. Zato i zle ljude strpljivo podnosim da bi đavlovi klasovi mogli biti odvojeni od žita dobrih i da bi se po mojoj skrivenoj pravednosti ispunila njihova pohlepa.“ Odgovor na peto pitanje: „Naposljetku, zašto tijelo pati u smrti? Pravedno je da čovjek kroz ono što griješi bude kažnjen pomoću sličnog i budući da griješi kroz neuredno uživanje, ispravno je da bude kažnjen gorčinom i primjerenom kaznom. Zato kod ponekih smrt počinje ovdje da bi u paklu trajala bez kraja; kod drugih smrt završava u čistilištu i počinje vječna radost.“ Druga objava Djevica Marija govori blaženoj Brigiti da tko želi kušati božansku slatkoću, prvo mora kušati gorčinu. Marija reče: „Tko je među svetima imao slatkoću duha bez da je prije okusio gorčinu? Tko dakle želi slatkoću, neće bježati od gorčine.“ Šesto ispitivanje Prvo pitanje. Opet se pojavio isti na stepenici koji je prije bio tamo i reče: „O, suče, pitam te, zašto jedno dijete dolazi živo iz tijela svoje majke i postiže krštenje i zašto drugo umire u majčinu tijelu nakon što je primilo dušu?“ Drugo pitanje: „Zašto se dalje pravednom čovjeku događa mnogo protivnog, a nepravednom pak sve prema želji?“ Treće pitanje: „Zašto nastaju pošasti, glad i nedaće koje muče tijelu?“ Četvrto pitanje: „Zašto dalje smrt dolazi iznenada tako da se vrlo rijetko može predvidjeti?“ Peto pitanje: „Zašto podnosiš ljude koji se s umišljajem srde i zavidni su i idu u rat s namjerom da se osvete?“ Odgovor na prvo pitanje. Sudac odgovori: „Prijatelju, tvoje pitanje ne dolazi iz ljubavi, već iz mojeg dopuštenja, zato ću ti dati odgovor kroz usporedbu riječi. Pitaš: zašto jedno dijete umire u tijelu svoje majke, a drugo živo dolazi na svijet? Razlog je slijedeći. Sva jakost dječjeg tijela je uzeta iz sjemena oca i majke; no ako začeti plod zbog bilo koje slabosti oca ili majke nema nužnu jakost, umire zbog toga brže. Mnogo toga proizlazi i iz nemarnosti i nebrige roditelja kao što je mnogo toga posljedica moje božanske pravednosti što su duša i tijelo nakon njihova sjedinjenja ranije razdijeljeni. Ipak, dušu, ako za oživljenje tijela i nije primila dulje vrijeme, ne čekaju one najteže muke, već se više približava mojem, meni poznatom milosrđu. Jer kao što se sunce kad sjaji u kuću ne vidi u svojoj ljepoti, već se vide samo zrake, tako ove duše dolaze, iako zbog nedostatka krštenja ne vide moje lice, bliže mojem milosrđu nego muci, no ipak ne kao moji izabrani.“ Odgovor na drugo pitanje: „Zašto se pravednim ljudima događaju protivnosti? Odgovaram: Moja pravednost zahtijeva da svaki pravednik postigne što želi. No nije pravednik onaj koji primjereno svojoj poslušnosti i za usavršavanje pravednosti ne želi podnositi protivnosti i koji svojem bližnjem iz Božje ljubavi ne iskazuje dobro. Ako zato moji prijatelji razmatraju što sam ja, njihov Bog i otkupitelj, učinio za njih i obećao im i istovremeno se obaziru na to kakva je zloba u svijetu, tako mole na moju čast i za vlastiti spas, kao i da ublaže grijeh, radi opreza radije za protivnosti nego za radosti svijeta zbog čega i dopuštam da nad njih dođu nevolje. Ako ih sad neki među njima podnose i manje strpljivo, ne dopuštam da se događa bez razloga i pomažem im u nevolji; jer kao što sin, kad je u djetinjstvu kažnjen od svoje ljubazne majke, zna malo zahvale majci jer ne shvaća zašto je kažnjen, ali kasnije, kad dođe u godine razlikovanja, zahvaljuje joj jer je kroz njezin odgoj zadržan od zla i navikao se na dobro ponašanje i odgoj, na isti način ja činim sa svojim odabranima; jer budući da mi oni predaju svoju volju i iznad svega me vole, jedno ih vrijeme opsjedaju nevolje i iako u sadašnjosti ne prepoznaju savršeno moja dobročinstva, iskazujem im što će im koristi u budućnosti. No bezbožnici, budući da se ne brinu o pravednosti i ne boje se drugima nanijeti nepravdu i koji žele prolazno i vole prijatno zemaljsko, zbog moje pravednosti imaju jedno vrijeme sreću i slobodni su od bičeva da ne bi griješili više ako bi ih dotakle protivnosti. Ipak, zlima nije dano sve što žele da bi znali da kod mene stoji ako nešto želim dati budući da i nezahvalnima činim dobro, iako ne zaslužuju.“ Odgovor na treće pitanje: „Zašto dalje dolaze pošasti i glad? Odgovaram: u zakonu je pisano da tko počini krađu, mora dati više nego što je uzeo; ako prema tome nezahvalni ljudi ne prime moje darove i zloporabe ih i od mi nije iskazana dužna čast, u sadašnjem vremenu opsjedam tijelo većom nevoljom da bi u budućnosti duša bila pošteđena. Ponekad pošteđujem i tijelo i kažnjavam čovjeka na onome i kroz ono što voli da me onaj, tko me nije htio prepoznati, budući da se radovao, kroz nevolju razumije i upozna.“ Odgovor na četvrto pitanje: „Zašto dalje dolazi iznenadna smrt? Odgovaram: kad bi čovjek znao vrijeme svoje smrti, služio bi mi iz straha ili bi od boli ostao bez snage. Da bi mi čovjek mogao služiti iz ljubavi i uvijek bio zabrinut za sebe, ali osiguran za mene, zato je sat izlaska svih neizvjestan i to s pravom. Jer kad je čovjek napustio što je bilo istinsko i izvjesno, bilo je nužno i pravedno da bude mučen od nesigurnosti.“ Odgovor na peto pitanje: „Zašto dopuštam se da ljudi, kad se njihova osvetljivost prepuni, otvore ratu? Odgovaram: svaki koji ima savršenu volju naštetiti svojem bližnjem, sličan je đavlu i njegov je ud i alat i đavlu bih nepravedno učinio kad bih mu, bez da imam pravo, uzeo njegovog slugu. Kao što me moj alat služi u svemu što mi se sviđa, tako pravednost zahtijeva da đavao u onome, tko je više njegov nego moj ud, djeluje i čini što je njegovo, bilo za čišćenje drugih ili za okončanje svoje zlobe budući da tako dopuštam i grijeh to zahtijeva.“ Sedmo ispitivanje Prvo pitanje. Opet se pojavio redovnik na svojoj stepenici i reče: „O, suče, pitam te u kojem smislu se govori o prezirnom i lijepom u svijetu?“ Drugo pitanje: „Zašto trebam mrziti lijepo svijeta kad sam lijep i od plemenitog roda?“ Treće pitanje: „Zašto se ne trebam podići iznad ostalih kad sam bogat?“ Četvrto pitanje: „Zašto se ne trebam staviti ispred drugih kad sam dostojniji časti nego drugi?“ Peto pitanje: „Zašto ne trebam težiti vlastitoj hvali kad sam dobar i dostojan hvale?“ Šesto pitanje: „Ako drugima iskažem dobro, zašto ne trebam zahtijevati nagradu?“ Odgovor na prvo pitanje. Sudac odgovori: „Prijatelju, što je u smislu svijeta prijezirno i lijepo, to kao da je gorko i slatko. Za nešto prijezirno u svijetu drži se biti prezren od njega i trpjeti; to je gorko za pravedne i korisno za njihovo zdravlje; za lijepo u svijetu se drži biti sretan i to je zavodljiva slatkoća i kao laskajuće i varljivo zdravlje. Tko dakle bježi od ljepote svijeta i odbacuje njegovu slatkoću, neće vidjeti niti odvratno mjesto pakla, niti kušati njegovu gorčinu, već će se uzdići k mojoj radosti. Da se ne bi kušala gorčina pakla i postigla se nebeska slatkoća, nužno je više težiti za onim što je u svijetu prijezirno nego za onim što je u njemu lijepo jer od mene je sve dobro stvoreno i sve vrlo dobro, no ipak se poglavito treba čuvati onoga što bi onima, koji moje darove nerazumno koriste, moglo dati povod za štetu duše.“ Odgovor na drugo pitanje: „Zašto se dalje ne treba hvaliti rodom? Odgovaram: ono što si primio od svoga oca je najprezrenija trulež i u tijelu svoje majke bio si kao mrtav i potpuno nečist. Također nije bilo u tvojoj moći da budeš rođen od plemenitih ili neplemenitih, već te moja dobrota donijela na to svjetlo. Ponizi se, dakle, ti, koji si nazvan plemenitim, poda mnom, svojim Bogom koji sam učinio da budeš rođen od plemenitog i smatraj se jednakim svojem bližnjem jer ste od istog materijala, iako si ti po mojoj providnosti došao iz visokog roda, a onaj iz niskog. Ti, plemiću, boj se više nego neplemić jer što si višeg plemstva i bogatstva, to će stroži račun biti tražen od tebe i isto tako će te čekati teži sud jer si primio više.“ Odgovor na treće pitanje: „Zašto se ne smije umisliti bogatstvom? Odgovaram: Bogatstva svijeta ti pripadaju samo za potrebe tvojeg uzdržavanja tijela i tvoga odijevanja. Jer svijet je napravljen zato da bi čovjek radom postigao uzdržavanje svoga tijela i vratio se u poniznosti meni, svojem Bogu kojeg je, postavši neposlušan, prezreo, kako me u svojoj oholosti zanemario. No kažeš li da su vremenita dobra tvoja, kažem ti izvjesno da kao da si nasilno prisvajaš ono što imaš iznad svoje potrebe. Jer vremenita dobra trebaju sva biti zajednička i iz ljubavi za potrebite jednaka. No ti prisvajaš u obilje ono što bi trebalo iz samilosti biti dano drugima, iako i mnogi na razuman način ispred drugih imaju mnogo toga što razumno posjeduju i pametno razdjeljuju. Da na sudu ne bi bio teško optužen da si primio veće nego drugi, za savjetovati ti je da se u oholijem uzdizanju i gomilanju bogatstva ne smatraš ispred drugih. Jer kao što je prijatno u svijetu posjedovati više vremenitog nego drugi i imati obilje, tako je na sudu strašno i preko mjere teško ako se dozvoljeno ne upotrijebi razumno.“ Odgovor na četvrto i peto pitanje: „Zašto se dalje ne treba tražiti vlastita hvala? Odgovaram: nitko nije od samog sebe dobar osim mene, Boga, i svaki koji je dobar, od mene je. Ako zato ti, koji si ništa, tražiš svoju vlastitu hvalu, ali ne moju, iako od mene dolazi svaki savršeni dar, tvoja je hvala isprazna i vrijeđaš mene, svoga stvoritelja. Kako zato sve dobro koje imaš dolazi od mene, tako samo meni pripada sva hvala i kako ti ja, tvoj Bog, dajem sve vremenito, snagu i zdravlje, savjest i oštroumnost izmisliti ono što ti je najkorisnije, kao i vremena i život, tako zbog svih tih dobara biti čašćen tako što sa dodijeljenim postupaš dobro i razumno. No ako to upotrebljavaš loše, tako je krivnja kao i nezahvalnost na tvojoj strani.“ Odgovor na šesto pitanje: „Zašto se dalje za dobra djela u sadašnjosti ne treba tražiti vremenito vraćanje? Na to ti odgovaram: svaki koji drugome iskaže dobro u namjeri da od ljudi ne očekuje vraćanje, već im želi dati kao ja, Bog, primit će najveće za najmanje, vječno za vremenito. No tko želi zemaljsko za vremenito, primit će što želi, no izgubit će vječno. Da bi se dakle željelo vječno umjesto prolaznog, korisno je ne kod ljudi, već kod mene tražiti svoju plaću.“ Osmo ispitivanje Dalje se pojavio redovnik na ljestvama i reče: „O, suče, pitam te zašto dopuštaš da u hramovima pogana budu postavljeni bogovi i uživaju čast jednako tebi samome kad je tvoje kraljevstvo plemenitije od njihova?“ Drugo pitanje: „Zašto dalje ne dopuštaš da ljudi u ovom životu ne vide tvoju slavu da bi je to žarkije željeli?“ Treće pitanje: „Ako su dalje tvoji sveti i anđeli plemeniti i sveti iznad svih stvorenja, zašto se ne daju vidjeti od ljudi u ovom životu?“ Četvrto pitanje: „Ako je dalje muka pakla tako strašna da se ništa s time ne može usporediti, zašto ne dopuštaš da ljudima u ovom životu postane vidljiva da bi se pobjeglo od nje?“ Peto pitanje: „Kad su na kraju đavoli tako unakaženi i bez usporedbe odvratni, zašto se ne pojave ljudima vidljivi kad ih onda nitko ne bi slijedio niti im dao svoje odobravanje?“ Odgovor na prvo pitanje. Sudac odgovori: „Prijatelju, ja sam stvoritelj svih stvari; zlome ne činim nikakvu veću nepravdu nego dobrom jer sam pravedan. Moja pravednost je da ulazak u nebo treba biti postignut postojanom vjerom i razumnom nadom i žarkom ljubavlju. Sve što se u srcu voli više i vrućije, na to se češće misli i to se češće moli; tako su i bogovi koje se izlaže u hramovima, iako nisu bogovi i stvoritelji jer samo je jedan stvoritelj, naime ja, Bog Otac, Sin i Duh Sveti, ipak od vlasnika hramova, ljudi, više voljeni od mene da bi im u svijetu išlo dobro, ali ne da bi živjeli sa mnom. Kad bih sad uništio ono što ljudi vole više od mene i kad bih dao da me mole protiv svoje volje, činio bih im nepravdu kad bih im uzeo ono što žele svojom slobodnom voljom. Budući da nemaju vjeru u mene i u srcu se nečemu raduju više nego meni, na razuman način dopuštam da ono što vole i srcem žele, također izvana ostvare djelom i budući da svoje vlastito stvorenje vole više od mene, njihova stvoritelja kojeg su iz njegovih znakova i djela mogli istinito prepoznati da su htjeli upotrijebiti svoj razum, tako je, budući da su zaslijepljeni, njihovo stvorenje prokleto i prokleti su njihovi idoli, a oni sami će na sramotu i zbog svojeg budalaštva biti suđeni jer nisu htjeli uvidjeti kako sladak sam ja, njihov Bog koji sam iz vruće ljubavi stvorio i otkupio ljude.“ Odgovor na drugo pitanje: „Zašto dalje moja slava nije vidljiva? Odgovaram: moja slava je neizreciva i u ljupkosti s ničim usporediva. Kad bi sad moja slava mogla vidjeti takva kakva jest, čovjekovo raspadljivo tijelo bi postalo nemoćno i slabo kao osjetila onih koji su gledali moju slavu na gori. Tijelo bi se također od radosti duše prestalo raditi i ne bi zadržalo postojanost za tjelesni rad. No budući da se bez rada ljubavi ne događa ni pristup nebu i da bi vjera imala svoju nagradu, a tijelo bilo sposobno raditi, moja je slava jedno vrijeme skrivena da bi iz želje i vjere u vječnosti mogla biti gledana to sretnije i bogatije.“ Odgovor na treće pitanje: „Zašto se dalje sveti ne vide kakvi jesu? Odgovaram: kad bi moji sveti javno postali vidljivi i na vidljivi način govorili, bila bi im iskazivana čast jednako kao i meni i vjera ne bi imala zaslugu, slabost mesa također ne bi izdržala pogled na njih. Zato se moji sveti niti ne čuju niti ne vide kakvi jesu da bi sva čast bila iskazana meni i da bi čovjek znao da se nikoga ne treba voljeti više od mene. No ako se moji sveti povremeno i ukažu, ipak se ne daju pokazati u obliku slave u kojoj se zaista nalaze, već u obliku sa sakrivenim obiljem snage u kojem mogu biti gledani bez pomutnje tjelesnog razuma.“ Odgovor na četvrto pitanje: „Zašto dalje muke pakla ne postaju vidljive? Odgovaram: kad bi se muke pakla kakve jesu pokazale vidljive, čovjek se bi od straha potpuno ukočio i nebesko tražio iz straha, ne iz ljubavi. No budući da nitko ne treba tražiti božansku radost iz straha od kazne, već iz božanske ljubavi, kazne se drže skrivenima. Jer kao što dobri i sveti ne mogu kušati onu neizrecivu radost kakva je prije odvajanja tijela i duše, tako i zli ne osjećaju muku, već nakon što je duša odijeljena od tijela, iskustvom osjećaju ono što razumom nisu htjeli provjeriti kad su mogli.“ Odgovor na peto pitanje: „Zašto se dalje đavoli ne ukazuju vidljivi? Odgovaram: kad bi njihova odvratna ružnoća bila gledana, duša gledaoca bi od samog pogleda postala nerazumna; cijelo tijelo bi treslo kao ono drhtećeg čovjeka, srce također kao da bi od straha umrlo obezdušeno; i noge bi bile izvan stanja da nose preostale udove. Da bi duša postojano ostala u svojem razumu i srce bilo budno u mojoj ljubavi i tijelo ostalo dovoljno jako da radi u mojoj službi, ružnoća đavola se drži skrivenom da bi istovremeno njihova zloba i drskost bili zauzdani.“ Treća objava Krist razgovara sa svojom zaručnicom, blaženom Brigitom, i daje joj poduku kroz usporedbu o jednom liječniku koji zaista liječi i jednom lažnom koji ubija i o jednom čovjeku koji postupa prema procjeni i govori: „Od ruke čovjeka koji prima grešnike, koji, kada im pruža pomoć ili prigodu za griješenje, umiru u svojem grijehu, Bog će zahtijevati duhovnu smrt tih duša; no ako ih primi da bi prestali griješiti, da bi se od njega dali podučiti u vrlinama i poprave se, on i oni će imati veliku zaslugu od Boga.“ Sin Božji reče: „Ako je u kući bolesnik i k njemu uđe valjan liječnik, on odmah po vanjskim znakovima rasuđuje kakvu bolest onaj ima. Kad sad liječnik zna patnikovu bolest i da mu lijek nakon kojeg uslijedi smrt, optužen je da je ubojica i nije pravi liječnik. Vrši li netko tko ima znanje liječenja medicinu za plaću svijeta, od mene neće primiti nikakvu nagradu. Ipak, bavi li se netko medicinom iz ljubavi prema meni i radi moje časti, dužan sam ga nagraditi. No kad netko nije majstor medicine, već prema svojoj procjeni vjeruje da je bolesnome ovo ili ono korisno i da mu to u dobroj namjeri, on ne smije biti okrivljen za ubojstvo ako bolesnik umre, ali mora biti smatran kao budalast i drzak čovjek, a bude li od njegova lijeka bolesnik zdrav, onda on ne smije primiti plaću majstora, već čovjeka koji lijek nije dao prema znanju, već po procjeni. Reći ću ti što to znači: oni tebi poznati ljudi su duhovno bolesni, skloni oholosti i pohlepi i slijede vlastitu volju. Ako im jedan od njihovih prijatelja, kojeg uspoređujem s liječnikom, pruži pomoć i savjet nakon čega se prekorače u oholosti i častohleplju i duhovno umru, od njegove ću ruke zaista zahtijevati njihovu smrt; jer iako umiru kroz vlastitu nepravednost, on ipak, budući da je po svojoj pruženoj usluzi uzrok njihove smrti, neće biti slobodan od kazne. No ako je, vođen prirodnom ljubavlju, prijateljski prema njima i podiže ih u svijetu radi svoje utjehe i časti svijeta, od mene mu neće biti pružena plaća. Ako pak kao dobar liječnik razmišlja o njima i govori si: 'Bolesni su i potreban im je lijek i zato ću im, koliko god im on bio gorak, budući da je ljekovit, pružiti svoj lijek da ne bi umrli preoštrom smrću; zato ću ih kratko zaustaviti, ali im dati hranu da ne umru od gladi; pružit ću im odjeću da mogu uvaženo nastupati primjereno njihovu staležu; zadržat ću ih i pod svojim vodstvom da ne bi postali ponosni; opskrbit ću ih i drugim nužnostima da se ne podignu u oholosti i kroz drskost ne postanu neobuzdani, niti da imaju razlog drugima naštetiti.', takav liječnik će od mene primiti veliku plaću jer mi je takvo ponašanje prijatno. No misli li si njihov prijatelj i govori: 'Pružit ću im nužno, ali ne znam je li im korisni ili ne, no vjerujem da se Bogu ne sviđa ili da je protivno njihovu spasenju.', i umru li onda nakon njegova dara, prijatelj neće biti optužen za ubojstvo, već zbog svoje dobre volje i pobožne namjere u kojoj više voli njihove duše, iako prijatelj neće primiti putu plaću, bolesni će ipak imati olakšanje i ojačati svoje zdravlje koje bi, da ljubav nije pripomogla, teško postigli. Ipak je ovdje potreban savjet; jer prema općoj poslovici divlja životinja ne šteti tako dugo dok je zatvorena i ako u svojoj zatvorenosti prima nužnu hranu, postaje jaka i jednako bodra kao životinja koja ima vlast svoje slobode. Budući da su oni, čija krv i srce traže što je visoko, te vrste i njihova volja to više žeđa što više prije, njihov prijatelj im ne treba dati priliku za takve žudnje; doduše, žude za tim, ali ne mogu zadovoljiti svoj apetit.“ Deveto ispitivanje Prvo pitanje. Nakon ovih riječi pojavio se redovnik na svojoj stepenici i reče: „Suče, pitam te zašto se pokazuješ tako nejednak u svojim darovima i milostima da si svoju Majku stavio ispred svih stvorenja i uzvisio je iznad anđela?“ Drugo pitanje: „Zašto si dalje anđelima dao duh bez tijela i da ostanu u nebeskoj radosti, a ljudima zemljanu posudu i duh kao i rođenje u plaču, život u teškoći, smrt s boli?“ Treće pitanje: „Zašto si dalje ljudima dao razumno razumijevanje i osjetila, a životinjama nikakav razum?“ Četvrto pitanje: „Zašto si životinjama dao život, a preostalim bezosjećajnim stvorenjima ne?“ Peto pitanje: „Zašto svjetlo ne vlada noću kao i danju?“ Odgovor na prvo pitanje. Sudac odgovori: „Prijatelju, u mojem božanstvu je sve buduće i ono što se treba dogoditi kao i ono što se dogodilo znano unaprijed i od početka je unaprijed poznato. Jer kao što je čovjekov pad, koji je dopušten od Božje pravednosti, ali nije učinjen od Boga, bio znan unaprijed, ipak nije nikako zbog tog predznanja morao nastupiti, tako je od vječnosti unaprijed znano kako se prema Božjem milosrđu treba dogoditi otkupljenje ljudi. Pitaš sad zašto sam Mariju, svoju Majku, stavio ispred svih i volio je ispred svih stvorenja. To se dogodilo jer se na njoj nalazio poseban znak vrlina. Jer kao što kod zapaljene vatre od drva koja leže okolo najbrže hvata plamen i izgara ono koje najlakše i najdjelotvornije lovi vatru, tako je bilo i kod Marije. Kad je vatra božanske ljubavi, koja se po sebi nepromjenjiva i vječna, počela gorjeti i pojavljivati se i božanstvo je htjelo postati mesom, ni jedan stvor nije bio pogodniji i snažniji primiti tu vatru od Djevice Marije jer ni jedno stvorenje nije plamtjelo u takvoj ljubavi kao ona. I iako njezina ljubav na kraju vremena treba postati otvorena i vidljiva, već je od početka svijeta bila predviđena i tako je u božanstvu od vječnosti predodređeno da kao što joj u ljubavi nije nađen nitko sličan, tako joj niti u milosti i blagoslovu nitko ne treba biti jednak.“ Odgovor na drugo pitanje: „Zašto sam dalje anđelima dao duh bez mesa? Na to odgovaram: U početku i prije vremena i prije svijeta, stvorio sam duhove da bi oni, obdareni slobodnom voljom, prema mojoj volji mogli radovati mojoj dobroti i slavi. Poneki od njih su postali oholi i učinili su si zlo od dobrog tako što su svoju slobodnu volju izokrenuli neurednim pokretom. I budući da u prirodi i stvaranju nije bilo ništa zlo osim nereda vlastite volje, pali su. Ali drugi duhovi su odlučili ostati poda mnom, svojim Bogom, u poniznosti; zato su zaslužili vječnu postojanost jer je dostojno i pravedno da ja, Bog, koji sam nestvoreni duh, stvoritelj i gospodar svih stvari, također imam duhove u svojoj poslušnosti koji su finiji i pokretljiviji od ostalih stvorenja. No budući da nije priličilo da u svojoj vojsci iskusim smanjenje, stvorio sam drugo stvorenje, to jest čovjeka, na mjesto palih koji bi slobodnom i dobrom voljom trebao zaslužiti isto dostojanstvo kojeg su se anđeli odrekli. Kad bi tako čovjek imao dušu bez mesa, ne bi mogao za tako visoko dobro i zaslužiti ga, zato je, da bi se postigla vječna čast, duša spojena s tijelom. Zato su mu umnožene i nevolje da bi čovjek isprobao slobodu volju u svojim slabostima da ne bi postao ohol; dalje, da bi želio slavu za koju je stvoren i odbacio neposluh u koji je dragovoljno stupio. Zato mu je iz božanske pravednosti dodan tužan ulazak i izlazak i mučan život.“ Odgovor na treće pitanje: „Zašto onda životinje nemaju razumni razum jednako ljudima? Odgovaram ti: sve što je stvoreno, na čovjekovu je korist ili za njegov zov prirode i uzdržavanje ili za poduku, kaznu, utjehu i za ponižavanje. Kad bi nerazumne životinje imale razum jednako čovjeku, služile bi čovjeku na nevolju i više na štetu nego na korist. Da bi sve bilo podređeno čovjeku zbog kojeg je sve napravljeno i da bi se sve moglo bojati njega, a on sam nikoga osim mene, svoga Boga, zato im nije dana razumna spoznaja.“ Odgovor na četvrto pitanje: „Zašto dalje bezosjećajne stvari nemaju život? Odgovaram: sve što živi, umrijet će i sve živo se pokreće ako nije zaustavljeno od prepreke. Kad bi bezosjećajne stvari imale život, prije bi se pokrenule protiv nego za čovjeka. Da bi čovjeku sve služilo na utjehu, za zaštitu mu je dano što je više, to jest anđeli, i on s njima ima razum i besmrtnost duše; što je nasuprot tome nisko, naime osjećajne i bezosjećajne stvari, dane su mu na korist, uzdržavanje, poduku i vježbanje.“ Odgovor na peto pitanje: „Zašto cijelo vrijeme nije dan? Na to odgovaram kroz primjer. Pod svakim su prijevozom, naime kolima, kotači da bi se natovareni teret lakše kretao naprijed i stražnji kotači slijede prednje. Slično je u duhovnom. Jer svijet je jedan veliki teret koji čovjeka opterećuje brigama i nevoljama i to nije čudo; jer budući da je čovjek prezreo mjesto mira, ispravno je da isproba mjesto teškoće. Da bi taj teret svijeta mogao biti što lakše nošen od ljudi, milosrdno su stupili izmjena i promjena vremena, naime dan i noć, vrućina i hladnoća da bi čovjek vježbao i imao mir. Jer razumno je da se gdje se sastaju suprotnosti, naime jako i slabo, popušta slabome da bi moglo postojati s jakim, inače je slabo uništeno. Tako je i s čovjekom; jer iako po snazi svoje besmrtne duše može ostati u razmišljanju i radu, zbog slabosti tijela bi podlegao i zato je stvoreno svjetlo da bi čovjek, koji ima zajednicu s višim i nižim, mogao postojati tako što preko dana radi i razmišlja o slatkoći vječnog svjetla koje je izgubio. Noć je dalje napravljena radi mira tijela ako ima želju doći na mjesto gdje niti noći, niti dana, već stalni dan i vječna slava.“ Četvrta objava kojoj Sin Božji vrlo lijepo hvali sve udove Djevice, svoje majke i tumači ih na duhovan način tako što ih uspoređuje s vrlinama i proglašava je vrlo dostojnom kraljevske krune. Sin Božji reče: „U svojem božanstvu sam okrunjeni kralj bez početka i kraja; niti moja kruna nema početka i kraja; ona predstavlja moju moć koja nije imala poček i neće imati kraj. No u samome sebi sam čuvao jednu drugu krunu i ta kruna sam ja, sam Bog. Ta je kruna ipak bila pripravljena onome tko će imati najveću ljubav prema meni i tu si krunu dobila ti, moja najslađa majko, i s pravednošću i ljubavlju si je primila na sebe. Jer anđeli i drugi sveti daju svjedočanstvo o tome da je u tebi ljubav prema meni bila žarkija i tvoja kreposnost čišća od svih i sviđala mi se iznad svih. Jer tvoja glava je bila kao sjajno zlato i tvoje vlasi su bile kao zrake sunca jer tvoje vrlo čisto djevičanstvo, koje kao da je u tebi glava svih vrlina, i suzdržljivost od svih nedozvoljenih pokreta pred mojim su očima svijetlili u svoj poniznosti i svidjeli su mi se. Zato si s pravom iznad svega što je stvoreno nazvana okrunjenom kraljicom, kraljica zbog čistoće i okrunjena zbog izvrsnog dostojanstva. Tvoje čelo je bilo od takve neusporedive bjeline i predstavljalo je poštovanja dostojnu stidljivost tvoje savjesti u kojoj je sadržano obilje ljudskog znanja i slatkoća božanske mudrosti svijetli nad svima. Tvoje oči su pred licem moga Oca bile tako svjetleće da se u njima odražavao; jer u tvojem duhovnom licu i razumu tvoje duše Otac je gledao tvoju cijelu volju i da nisi htjela ništa osim Njega niti čeznula za nečim osim njim. Tvoje uši su bile vrlo čiste i otvorene kao prekrasni prozori kad ti je Gabrijel objavio moju volju i ja, Bog, postao sam u tebi tijelo. Tvoji obrazi su bili najbolje boje, naime bijeli i crveni, jer su mi se glas tvojih djela i ljepota tvojih običaja u kojima si dnevno bila zapaljena sviđali. Zaista, Bog Otac se obradovao ljepotom tvoga obraza i nikad svoje oko nije odvraćao od tebe i kroz tvoju ljubav su svi postigli ljubav. Tvoja usta su bila kao svjetiljka koja je iznutra gorjela i izvana svjetlila jer su riječi i pokreti tvoje duše bile iznutra goruće od božanskog razuma i izvana su svijetlile od pohvalnog reda tvojih pokreta i prekrasnog sklada tvojih vrlina. Zaista, moja najdraža majko, riječ tvojih usta je u određenoj mjeri povukla moje božanstvo na tebe i žarkost tvoje božanske slatkoće nikad nije dopustila razdvajanje između tebe i mene jer su tvoje riječi slađe od meda i saća. Tvoj vrat je usklađen na plemenit način i vrlo lijepo uzdignut jer je tvoja pravednost bila savršeno uspravljena prema meni i pokreta prema mojoj volji i nikad se nije nagnula nekoj kažnjivoj oholosti; jer kao što se vrat naginje na glavi, tako se cijelo tvoje razmišljanje i djelovanje naginjalo prema mojoj volji. Tvoja prsa su bila napunjena svakom ljupkosti tako da u meni nije ni jedno dobro koje ne bi bilo u tebi; jer pomoću slatkoće tvojih običaja navukla si na sebe sve dobro kad se mojem božanstvu svidjelo ući u tebe i mojem čovještvu stanovati kod tebe i piti mlijeko tvojih prsa. Tvoje ruke su bile lijepe kroz istinsku poslušnost i podnošenje radova. Zato su tvoje ljupke ruke dotakle moje čovještvo i na tvojim rukama sam u svojem božanstvu mirno ležao. Tvoje tijelo je bilo veoma čisto kao bjelokost i kroz drago kamenje kao ispunjena najvišim sjajem; jer postojanost tvoje savjesti i vjere nije nikad bila mlitava i niti u nevoljama nije mogla biti ozlijeđena; površine tvoga tijela, to jest tvoje vjere, bile su kao najsvjetlije zlato; kroz njih je predstavljena jakost tvojih vrlina, tvoja pamet, tvoja pravednost i umjerenost zajedno sa savršenom postojanošću jer su baš sve tvoje vrline bile dovršene kroz božansku ljubav. Tvoje noge su bile iznimno čiste i oprane i kao u obilju prekrivene mirisnim biljem jer su tvoja nada i sklonosti tvoje duše bile upravljene prema meni, tvojem Bogu, i mirisale su drugima za uzor i oponašanje. To mjesto stanovanja tvojeg tijela, duhovnog kao i tjelesnog, bilo mi je tako poželjno i tvoja duša tako prema mojem sviđanju da se nisam bojao sići s najvišeg neba k tebi i u tebi uzeti svoje prebivalište, da, u tome mi je bila najslađa radost. Zato, moja najdraža majko, onu krunu, koja je bila čuvana u meni (i koja kruna sam doduše ja, Bog, koji sam morao postati meso), nitko nije smio staviti osim tebe jer si istinski majka i djevica i carica svih kraljica.“ Deseto ispitivanje Prvo pitanje. Opet se pojavio redovnik kao gore na svojoj stepenici i reče: „O, suče, pitam te zašto si, budući da si najmoćniji, najljepši i najkreposniji, na svoje božanstvo, koje je tako neusporedivo svjetlije od sunca, navukao takvu vreću, naime tvoje čovještvo?“ Drugo pitanje: „Kako dalje Tvoje božanstvo u sebi sve zatvara i od ničega nije zatvoreno, obuhvaća sve i od ničega nije obuhvaćeno?“ Treće pitanje: „Zašto si dalje htio tako dugo ležati u Djevičinoj maternici i nisi izašao odmah nakon što si začet?“ Četvrto pitanje: „Budući da dalje sve možeš i posvuda si prisutan, zašto se odmah nisi pojavio u onom obličju kad si navršio trideset godina?“ Peto pitanje: „Zašto si, kad po ocu nisi rođen iz Abrahamova sjemena, htio biti obrezan?“ Šesto pitanje: „Ako si bio začet i rođen bez grijeha, zašto si onda htio biti kršten?“ Odgovor na prvo pitanje. Sudac mu odgovori: „Prijatelju, odgovaram ti kroz primjer. Postoji vrsta grožđa čije je vino tako jako da bez djelovanja ljudi teče iz grožđa. Ako vlasnik primijeti vrijeme zrelosti, stavlja posudu ispod; ali vino ne čeka posudu, već posuda čeka vino; ako se ipak podmetne više posuda, vino se izlijeva u onu koja mu je najbliža. To grožđe je moje božanstvo koje je tako ispunjeno vinom božanske ljubavi da su svi korovi anđela time puni i sve što je jest sudjeluje u tome; no čovjek se neposluhom učinio nedostojnim njega. Kad je onda Bog, moj Otac, u od vječnosti predviđeno vrijeme htio pokazati svoju ljubav, poslao je svoje vino, to jest mene, svoga Sina, u posudu koja mu je najbliže postavljena čekala dolazak vina, naime u maternicu djevice koja je ispred svih stvorenja imala najžarkiju ljubav prema meni. Ta me djevica toliko voljela i toliko čeznula za mnom da nije bilo sata kad me nije tražila i željela postati mojom sluškinjom; zato je primila izabrano vino. To je vino imalo tri svojstva. Prvo, jakost jer sam izašao bez čovjekova doticanja; drugo, vrlo lijepu boju jer sam vrlo lijepa izgleda sišao s najviših nebesa da bih se borio; treće, najbolju slatkoću koja opija najvišim blagoslovom. To dakle vino koje sam ja sam otišlo je zato u djevičansko tijelo da bih ja, koji sam nevidljivi Bog, postao vidljiv da bih oslobodio izgubljenog čovjeka. Sigurno sam bio mogao primiti drugo obličje, no ne bi bila pravednost u Bogu ako ne bi bilo dano obličje za obličje, priroda za prirodu i mjera zadovoljštine prema mjeri krivnje. Tko među mudrima bi mogao vjerovati i držati se toga da bih se ja, svemoćni Bog, htio toliko poniziti, primiti vreću čovještva da nije bilo one moje nezamislive ljubavi pomoću koje sam na vidljiv način htio razgovarati s ljudima? I budući da sam vidio djevicu kako gori u tako vatrenoj ljubavi, strogost mojeg božanstva je svladana i ljubav se dala vidjeti da bi čovjek opet bio pomiren sa mnom. Što se čudiš? Ja, Bog, koji sam sam ljubav i koji ne mrzim ništa od onoga što sam stvorio, nisam odredio samo da ljudima dam najbolje darove, već i samog sebe za dragocjenu nagradu da bi oholi đavoli svi bili posramljeni.“ Odgovor na drugo pitanje: „Kako dalje moje božanstvo sve zatvara u sebi? Odgovaram: Ja, Bog, duh sam; kažem i dogodi se; zapovijedam i sve mi se pokorava; ja sam istinski onaj koji je svim stvorenjima dao postojanje i život, koji je, prije nego što sam stvorio nebo, brda i zemlju, sam u sebi, koji sam nad svim i izvan svega i u svemu kao što je u meni sve i bez mene nije ništa. I budući da moj duh puše svugdje gdje želi i može sve što želi i zna sve i brži i pokretljiviji je od svih duhova tako što ima svu snagu i predviđa sve sadašnje, prošlo i buduće, zato je moj duh, to jest moje božanstvo, s pravom neobuhvatljivo i samo obuhvaća sve u sebi.“ Odgovor na treće pitanje: „Zašto sam dalje tako dugo ležao u tijelu djevice? Odgovaram: ja sam stvoritelj cijele prirode i svakoj sam prirodi dodijelio njoj doličan način i red i vrijeme i nastanak. Da sam sad ja, stvoritelj, odmah nakon što sam začet napustio majčino tijelo, postupao bih protiv prirodnog rasporeda i onda bi primanje moga čovještva bilo kao prividno i smatrano neistinitim. Zato sam kao druga djeca htio biti tako dugo u majčinom tijelu da bih ono, što je učinjeno dobro tako što sam uredio prirodni raspored, ispunio i u samome sebi.“ Odgovor na četvrto pitanje: „Zašto dalje odmah u vrijeme svog rođenja nisam bio velik kao u svojoj tridesetoj godini? Odgovaram: da sam to učinio, svi bi se čudili i bojali me se i slijedili me više iz straha i zbog čudesa koja su vidjeli nego iz ljubavi. I kako bi onda bile ispunjene riječi proroka koje su bile prorekle da trebam kao djetešce biti položen u jasle među životinje, obožavan od kraljeva, prikazan u hramu i progonjen od mojih neprijatelja? Da bih na sebi predočio moje postajanje čovjekom i ispunjenje izjava proroka, postupno sam rastao sa svim udovima, ja koji sam na početku svoga rođenja bio u punini mudrosti velik kao i na kraju.“ Odgovor na peto pitanje: „Dalje na tvoje pitanje zašto sam se dao obrezati? Odgovaram: iako s očeve strane svoje porijeklo ne vučem od Abrahama, s majčine strane sam ipak bio iz Abrahamova sjemena, iako bez grijeha. Budući da sam zakon odredio u božanstvu, htio sam ga ispuniti i u čovještvu da me moji neprijatelji ne bi mogli klevetati i govoriti da sam zapovjedio što sam nisam htio moći ispuniti.“ Odgovor na šesto pitanje: „Zašto sam dalje htio biti kršten? Odgovaram: svatko tko želi graditi ili započeti novi put, mora kao graditelj i početnik drugima prethoditi na putu. Starom je narodu bio dan određeni tjelesni put, naime obrezanje za znak poslušnosti i budućeg čišćenja, koji je u vjernim i zakonu poslušnim ljudima prije nego što je došla obećana istina, naime ja, Sin Božji, pokazivao određeno djelovanje buduće milosti. No kad je došla istina, u vječnosti je bilo zaključeno, budući da je zakon bio samo kao sjena, da stari put, kako je izgubio svoju snagu, mora biti ostavljen. Da bi se sad bila mogla pojaviti istina, a sjena povući i pokazati se lakši put u nebo, ja, Bog i bez grijeha rođen čovjek, iz poniznosti i drugima za uzor htio sam se dati krstiti da bih vjernima otvorio nebo. I za znak toga se kad sam se krstio otvorilo nebo i čuo se Očev glas. Duh Sveti se pojavio u obliku goluba da bi vjerni ljudi mogli znati i vjerovati da je Otac krštenim vjernicima otvorio nebo. Duh Sveti je s krštenikom i snaga mojeg čovještva u elementima, iako je djelovanje i volja Oca, mene i Duha Svetoga samo jedno. Kao što je onda došla istina, to jest kad sam došao na svijet ja koji sam istina, odmah je nestala sjena, ljuska zakona je bila slomljena i pojavila se jezgra; obrezivanje je prestalo i na meni samome je potvrđeno krštenje po kojem je mladima kao i starima otvoreno nebo i sinovi gnjeva postaju sinovi milosti i vječnog života.“ Peta objava kojoj Krist razgovara sa svojom zaručnicom, blaženom Brigitom, i podučava je kako ne treba brinuti za zemaljsko bogatstvo, također je podučava da ima strpljivost u vrijeme nevolja sa vrlinom savršenog poništenja i poniženja. Sin Božji je razgovarao sa zaručnicom i reče: „Marljivo motri na sebe.“ Ova pak odgovori: „Zašto?“ Gospodin joj reče: „Jer svijet na tebe šalje četiri sluge koji te žele prevariti. Prvi je briga za bogatstvo. Kad dođe, odgovori mu: 'Bogatstvo je prolazno. Za njega se mora dati to veći račun što ga se više ima u izobilju; zato se neću brinuti za njega jer ne slijedi svog vlasnika, već ga napušta.' Drugi sluga je gubitak bogatstva i šteta na dodijeljenim dobrima. Njemu odgovori ovako: 'Tko je dao bogatstva, opet ih oduzima; on zna što mi koristi; neka bude volja njegova!' Treći je nevolja svijeta. Njemu reci ovako: 'Blagoslovljen Ti, moj Bože, koji dopuštaš na nad mene dođu nevolje jer kroz nevolje prepoznajem da sam Tvoj, dopuštat da me nevolje sprječavaju u sadašnjem životu da bi me mogao poštedjeti u budućem; dodijeli mi strpljenje i jakost u podnošenju.' Četvrti je prijezir i sramota. Ovome odgovori ovako: 'Samo Bog je dobar i njemu pripada sva čast; a ja, koji sam činio čisto niska i zla djela, zašto i odakle bih trebao sudjelovati u časti, koji sam ipak dostojan svake sramote jer sam cijeli svoj život klevetao? Ili čemu mi čast služi više od sramote osim tome što izaziva oholost i umanjuje poniznost i zaboravlja Boga? Zato sva hvala i čast Bogu.' Zato čvrsto stoj protiv slugu svijeta i voli mene, svoga Boga, od sveg srca.“ Jedanaesto ispitivanje Prvo pitanje. Opet se pokazao redovnik kao gore na svojoj prečki i reče: „O, suče, pitam te, ti si Bog i čovjek; zašto svoje božanstvo nisi učinio vidljivim kao svoje čovještvo? Onda bi svi bili vjerovali u tebe.“ Drugo pitanje: „Zašto nisi dao da se sve tvoje riječi čuju u jednom trenutku? Onda ne bi bilo nužno propovijedati iznova i iznova.“ Treće pitanje: „Zašto dalje nisi sva svoja djela učinio u jednom satu?“ Četvrto pitanje: „Zašto je tvoje tijelo raslo postupno u vremenu, a ne u jednom trenutku?“ Peto pitanje: „Zašto se na kraju kod približavanja smrti nisi pokazao u moći svojeg božanstva? Ili zašto nisi dao da se tvoja jakost vidi na neprijatelju kad si rekao: 'Dovršeno je.'?“ Odgovor na prvo pitanje. Sudac odgovori: „O, prijatelju, odgovaram tebi i ne tebi. Tebi odgovaram da bi drugima bila poznata zloba tvojih misli; no ne odgovaram tebi jer se ovo ne pokazuje na korist tebi, već pobožnima i za oprez sadašnjim i budućim živućim ljudima jer ti ne razmišljaš o tome da promijeniš svoju tvrdoglavost i zato od svoje smrti nećeš biti predan u moj život jer si u svojem životu mrzio istinski život. No drugi će, kad čuju tvoj život i smrt, prijeći preko i doletjeti u moj život jer kao što je pisano: svetima sve služi za najbolje i Bog ništa ne dopušta bez razloga. Ja ti dakle ne odgovaram kao ljudi koji govore ljudskim ustima budući da raspravljamo o duhovnim stvarima, već zato da bi ono što misliš i želiš drugima bilo izraženo kroz usporedbe. Pitaš dakle zašto svoje božanstvo nisam javno dao vidjeti isto kao i svoje čovještvo? Razlog je što je božanstvo duhovno, a čovještvo tjelesno; božanstvo i čovještvo su isto tako i bili su od početka njihova spajanja nerazdvojni i božanstvo je nestvoreno. I sve što jest u njemu je i u njemu je sve savršenstvo i ljepota. Kad bi se dakle takva ljepota i savršenstvo vidljivo dali vidjeti, tko bi trebao izdržati gledati ih očima od gline? Ili tko može samo i materijalno sunce gledati u njegovoj jasnoći? Ili koga nije zapanjio pogled munje ili prasak groma? Koliko tek onda više kad bi se gospodar munja i stvoritelj svih stvari dao vidjeti u svojoj jasnoći? Zato se moje božanstvo iz dvostrukog razloga nije javno pokazalo. Prvo, zbog ljudske slabosti tijela čiji je sastojak zemlja; jer kad bi tijelo bilo kojeg čovjeka vidjelo božanstvo, rastalilo bi se kao vosak pred vatrom i njegova bi duša klicala u takvoj radosti da bi se tijelo raspalo kao pepeo. Drugo, zbog božanske dobrote i njezine nepromjenjive postojanosti; jer kad bih tjelesnim očima htio pokazati svoje božanstvo koje sjaji neusporedivo svjetlije od vatre i sunca, postupao bih protiv samog sebe koji sam rekao: 'Nijedan me čovjek ne vidi i živi.' Ni sami proroci me nisu gledali kakav sam u biću svoga božanstva jer i oni koji su samo čuli glas moga božanstva i vidjeli dimeće brdo, zaprepastili su se i rekli: 'Neka Mojsije razgovara s nama i slušat ćemo ga.' Zato sam ja, milosrdni Bog, da bi me čovjek mogao bolje upoznati, pokazao u obliku sličnom njemu koji se mogao vidjeti i osjetiti, naime u čovještvu u kojem je i božanstvo, ali kao prekriveno, da se čovjek ne bi prestrašio oblika koji mu nije sličan; budući da onako kako sam Bog nisam tjelesan niti imam tjelesni oblik, u svojem sam čovještvu mogao biti čut i viđen na lakše podnošljiv način.“ Odgovor na drugo pitanje: „Zašto dalje sve svoje riječi nisam rekao u jednom satu? Odgovaram: kao što je materijalnom sastavu tijela protivno da u jednom satu uzme toliko hrane kao što bi bilo dovoljno za sićenje četiri godine, tako je bilo i protiv božanskog reda da moje riječi, hrana duše, budu izrečene u jednom satu i kao što se tjelesna hrana postupno uživa da bi se prožvakala i dovela želucu, tako i moje riječi nisu trebale biti rečene u jednom satu, već u vremenskim razmacima prema razumima onih koji su trebali učiti da bi gladujući imali od čega se nasititi, a nasićeni težili višemu.“ Odgovor na treće pitanje: „Zašto dalje sva svoja djela nisam učinio u jednom trenutku? Odgovaram: među onima koji su me gledali u mesu bili su neki koji su mi vjerovali, no drugi nisu vjerovali, zato je onima koji su vjerovali bilo potrebno postupno podučavanje u riječima, ponekad bodrenje primjerima i jačanje djelima; oni pak koji nisu vjerovali trebali su moći pokazati svoju nasilnu zlonamjeru i biti podnošeni u mjeri kako je dopuštala moja božanska pravednost. Da sam sva svoja djela učinio u jednom trenutku, svi bi me bili slijedili više iz straha nego iz ljubavi; kako bi onda mogla biti dovršena tajna ljudskog otkupljenja? Kao što je zato u početku stvaranja svijeta sve učinjeno u određeno vrijeme i način, iako je sve što je trebalo biti stvoreno u predviđanju mojeg božanstva onda istodobno postajalo bez promjene, tako je i u mojem čovještvu sve moralo biti učinjeno na razuman i različit način za spas i podučavanje svih.“ Odgovor na četvrto pitanje: „Zašto je moje tijelo raslo u jednom broju godina, a ne u jednom trenutku? Na to odgovaram: Duh Sveti, koji je vječno u Ocu i meni, Sinu, pokazao je prorocima što ću ja nakon što dođem u meso činiti i trpjeti. Zato se svidjelo božanstvu da primim takvo tijelo u kojem ću od jutra do večeri i iz godine u godinu moći raditi sve do cilja smrti. Da sad riječi proroka ne bi morale izgledati uzaludno, ja, Sin Božji, primio sam tijelo slično Adamovu sve do grijeha da bih u njemu bio sličan onima koje sam htio otkupiti, da bi po mojoj ljubavi zalutali čovjek bio doveden natrag, umrli mogao biti uskrišen, a prodani opet otkupljeni.“ Odgovor na peto pitanje: „Zašto dalje svima nisam pokazao moć svoga božanstva i da sam pravi Bog kad sam na križu rekao: 'Dovršeno je.'? Odgovaram: sve što je o meni napisano, moralo se ispuniti i zato sam sve to ispunio do zadnje točke. No budući da je mnogo toga objavljeno i o mojem uskrsnuću i uzašašću na nebo, bilo je nužno da to stigne u stvarnost. Da se tad kod moje smrti dala vidjeti moć moga božanstva, tko bi se usudio skinuti me s križa i pokopati? Za mene bi konačno bilo nešto sasvim neznatno sići s križa i oboriti razapinjatelje; no kako bi se onda ispunilo proročanstvo ili gdje bi ostala vrlina moje strpljivosti? Da sam ipak i sišao s križa, bi li onda svi i vjerovali? Ne bi li rekli da sam to učinio čarobnjaštvom? Ako su već bili nevoljni što sam što sam budio mrtve, liječio bolesne, govorili bi još gore da sam sišao s križa. Da bi zarobljeni postao slobodan, ja, slobodan, postao sam zarobljen; i da bi krivi bili otkupljeni, ja, nevin, postojano sam ostao na križu i svojom postojanošću učvrstio sve nepostojano i ojačao sve slabo.“ Šesta objava Krist, Sin Božji, razgovara sa svojom zaručnicom Brigitom, podučava je i kaže kako se u duhovnom životu trudom i stalnom postojanošću i tako što se s poniznošću slijedi savjete starijih, kušnjama hrabrije pruža otpor, postiže mir srca i vječna slava. Navodi Jakovljev primjer koji je služio za Rahelu. Kaže da nekima na početku njihova obraćenja dolaze vrlo jake kušnje u duhovni život. Drugima dolaze u sredini i na kraju i zato se treba bojati i s poniznošću u vrlinama i nastojanju ustrajati sve do kraja. Sin reče: „Pisano je da je Jakov služio za Rahelu i zbog veličine njegove ljubavi mu se činilo malo dana jer je veličina njegove ljubavi olakšavala posao. Kad je Jakov mislio da je postigao što je želio, bio je prevaren. Ipak, nije odustao od svog posla jer ljubav zbog teškoća ne opada sve dok ne postigne što želi. Tako je i u duhovnim stvarima. Mnogi se trude postići nebesko, muževno u molitvi i pobožnom nastojanju. No kad misle da su došli do mira razmatranja, bivaju zapleteni u napasti i nevolje se umnažaju i kao što su se držali za kao savršene, nalaze se potpuno nesavršenima. I to nije čudo. Jer kušnje su te koje čovjeka čuvaju, čiste i usavršavaju. Zato se kod nekih kušnje umnažaju na početku njihova obraćenja duhovnom životu i oni su na kraju to više učvršćeni u savršenstvu. Drugi pak su na sredini kušani najteže ili pred kraj; ovi trebaju brižno obraćati pažnju na sebe i nikad si ne nešto umisliti, već to hrabrije raditi kao što je Laban rekao: 'Običaj je da se prvo uzme najstarija sestra' kao da je htio reći: 'Prvo se vježbaj u poslu i nakon toga ćeš imati željeni mir.' Zato, moja kćeri, ne trebaš se čuditi ako još u starosti napasti porastu; jer kao što je moguće da se živi, tako je moguće i da se bude kušan jer đavao nikad ne spava. Kako su kušnje prigoda za savršenstvo da se čovjek ne bi umislio, pokazat ću ti primjer o dva čovjeka. Jedan je od početka svojeg obraćenja kušan i ustrajao je, napredovao i postigao što je tražio; drugi je u svojoj starosti iskusio teške kušnje koje je u svojoj mladosti malo poznavao i u koje je bio tako zapleten da kao da je zaboravio sve prijašnje. No budući da je čvrsto stajao u svojoj odluci i nije odustajao od posla, iako je bio postao hladan i mlak, postigao je željeni mir srca tako što je na samome sebi prepoznao da su Božje odluke tajne i pravedne i da nije bilo onih kušnji, teško bi bio došao vječnom spasenju.“ Dvanaesto ispitivanje Prvo pitanje. Opet se pojavio redovnik kao gore stojeći na svojoj stepenici i govoreći: „O, suče, pitam te zašto si radije htio biti rođen od djevice nego od žene koja nije djevica?“ Drugo pitanje: „Zašto nisi predočio vidljivi znak da je ona, iako majka, bila čista djevica?“ Treće pitanje: „Zašto si tako jako sakrio svoje rođenje da je bilo poznato vrlo malobrojnima?“ Četvrto pitanje: „Zašto si nakon toga pred Herodom pobjegao u Egipat i zašto si dopustio da nevina dječica budu ubijena?“ Peto pitanje: „Zašto si se dalje dao da te kleveću i da istina bude nadvladana od laži?“ Odgovor na prvo pitanje. Sudac odgovori: „O, prijatelju, radije sam htio biti rođen od djevice nego od žene koja nije djevica zato jer meni, najčišćem Bogu, priliči sve najčišće. Jer sve dok je priroda ljudi stajala u redu njihova stvaranja, nije imala izopačenje; no nakon što je povrijeđena zapovijed, pojavio se sram kao što se ljudima događa koji se, ako griješe protiv svojih vremenitih gospodara, srame udova kojima su griješili. Kad je zato sram došao do prekoračenja, odmah se umnožio neuredni nagon i uglavnom na udu koji je bio određen za stvaranje više ploda; ovaj je nagon, da ne bi ostalo prazan u plodu, Božjom dobrotom pretvoren u dobro i postavljanjem Božje zapovijedi je dopušteno djelo tjelesnog miješanja da bi priroda mogla donijeti plod. No budući da je slavnije dići se iznad zapovijedi i iz ljubavi činiti neko dobro koje netko može, svidjelo se Bogu u svojem djelu dati prednost onome što teži prema većoj čistoći i ljubavi, a to je djevičanstvo jer kreposnije i istaknutije je biti u vatri nevolje i ne gorjeti nego biti bez vatre, a ipak htjeti biti okrunjen. No budući da je djevičanstvo vrlo lijepa staza u nebo, a brak kao zemljana cesta, priličilo je meni, najčišćem Bogu, mirovati u najčišćoj djevici; jer kao što je prvi čovjek načinjen od zemlje koja kao da je, dok još nije bila zamrljana krvlju, bila djevica, tako sam i ja, Bog, htio biti primljen u djevičansku posudu i budući da su Adam i Eva sagriješili u zdravlju prirode, tako je po mojoj dobroti sve trebalo biti obnovljeno.“ Odgovor na drugo pitanje: „Zašto vidljivim znakom nisam predočio da je moja majka bila djevica i majka? Odgovaram: sve tajne svoga utjelovljenja dao sam prorocima da bi im se moglo vjerovati to čvršće što dulje su prorekli. No da je moja majka prije i nakon mog rođenja bila djevica, za to je bilo dovoljno Josipovo svjedočenje koji je bio čuvar i svjedok njezina djevičanstva. No da je njezina krepost bila vidljivo predočena, zloba nevjernika ipak ne bi nikako prestala s klevetanjem Boga budući da čak ne vjeruju da je jedna djevica začela po moći božanstva tako što se ne obaziru da je meni, Bogu, to lakše nego suncu prodrijeti kroz staklo. I pravednost moga božanstva je zahtijevala da tajna božanskog utjelovljenja, koja je trebala biti otkrivena u vrijeme milosti, ostane skrivena đavlu i ljudima. No sad kažem da je moja majka istinski majka i djevica tako da, kao što je kod stvaranja Adama i Eve čudesna bila moć božanstva i s njihovim je zajedničkim životom bilo povezano časno radovanje, ulazak mojeg božanstva u djevičinu utrobu otkrio je čudesnu dobrotu jer je moje neobuhvatljivo božanstvo sišlo u zatvorenu posudu bez da ju je ozlijedilo. Bilo mi je prijatno stanovati unutra kad sam ja, Bog, posvuda prisutan sa svojim božanstvom, svojim čovještvom tamo bio zatvoren; onda se otkrila i moja izvrsna moć kad sam ja, bestjelesni Bog, izašao iz maternice djevice koja je ostala netaknuta. No budući da čovjek teško vjeruje i da je moja majka prijateljica sve poniznosti, svidjelo mi se na neko vrijeme sakriti njezinu ljepotu i savršenstvo da bi majka imala vlastitu zaslugu i bila to savršenije okrunjena i da bi ja, Bog, mogao biti više čašćen u vremenu u kojem sam htio dovršiti obećanje dobrima na zaslugu, zlima na vraćanje.“ Odgovor na treće pitanje: „Zašto ljudima nisam htio pokazati svoje rođenje? Odgovaram: iako je đavao izgubio uzdignuće svojeg prvobitnog dostojanstva, ipak nije izgubio znanje koje ima za kušanje pobožnih i vlastitu sramotu. Da bi moje čovještvo moglo izrasti i doći do određene starosti, morao sam tajnu svoga milosrđa đavlu ostaviti skrivenu; jer htio sam doći u skrivenosti da bih nadvladao đavla i odlučio sam biti prezren da bih slomio uobraženost ljudi. Učitelji zakona su sami prezirali onoga o kojem su čitali u knjigama jer je došao ponizan. Budući da su bili oholi, nisu htjeli čuti istinsku pravednost koja proizlazi iz mojeg otkupljenja zbog čega će biti na sramotu kad sin propasti dođe u svojoj oholosti. No da sam bio došao u punoj moći i časti, kako bi onda oholi bio ponižen? Ili treba li oholi sad doći u nebo? Nikako. Došao sam u poniznosti da bi čovjek mogao naučiti poniznost i sakrio sam se od oholih jer nisu htjeli razumjeti niti moju božansku pravednost, niti same sebe.“ Odgovor na četvrto pitanje: „Zašto sam dalje pobjegao u Egipat? Odgovaram: prije prekoračenja zapovijedi prema nebu je bio samo jedan jedini široki i jedan u božanskoj mudrosti i poslušnosti dobre volje jasan put. Ali nakon što se volja izokrenula, započela su dva puta, jedan je vodio prema nebu, drugi je vodio od neba; nebu poslušnost, neposluh od njega. Budući da je sad u čovjekovoj slobodnoj volji ležao izbor dobra i zla, pokoravati se i ne se pokoravati, griješio je jer je njegova volja bila drukčija nego što je trebala biti prema Božjoj volji. Da bi čovjek bio spašen, bilo je dostojno i pravo da dođe netko koji bi ga otkupio, koji je također imao savršenu poslušnost i nevinost i na kojem su jedni, kako su htjeli, mogli pokazati svoju ljubav, drugi svoju zlobu. No nije smio biti poslan anđeo da spasi ljude jer ja, Bog, nikome ne prepuštam svoju slavu, a također nije nađen nijedan čovjek koji bi me mogao ublažiti za sebe, a još manje za druge. Zato sam ja, Bog, sam pravedan došao da bih sve opravdao. To što sam pobjegao u Egipat, u tome se iskazala slabost moga čovještva i ispunilo se proročanstvo. Time sam također dao primjer svojim budućim prijateljima; jer ponekad se radi veće Božje slave progonu mora ići s puta. To što me moji progonitelji nisu našli, u tome je odluka mojeg božanstva bila jača od ljudske jer nije se lako boriti protiv Boga; ubojstvo dječice pak je bilo predznak moje buduće patnje i značajna tajna onih koji su trebali biti pozvani kao i božanske ljubavi; jer iako mi dječica ustima nisu dala svjedočanstvo, ipak su ga položila svojom smrću kao što je to odgovaralo mojem vlastitom djetinjstvu. Također je bilo predviđeno da po nevinoj krvi bude dovršena Božja hvala; jer iako ih je zloba nepravednih nepravedno ubila, moje uvijek pravedno i dobro božansko dopuštenje ih je na pravedan način predalo da bi otkrilo zlobu ljudi i objavilo nedokučivu odluku mojeg božanstva i moju ljubav. Budući da je zato na djeci bjesnila nepravda, s pravom je u njihovo obilje stupila zasluga i milost. I gdje je nedostajalo ispovijesti jezika i starosti, tu je prolivena krv bogato učinila punim najsavršenije dobro.“Odgovor na peto pitanje: „Zašto dalje dajem da me kleveću? Odgovaram: pisano je da kad je kralj David bježao od progona svoga sina, jedan ga je proklinjao. Kad su ga njegovi sluge htjeli ubiti, David im je zabranio iz dvostrukog razloga. Prvo, jer je imao nadu u povratak, drugo, zato što je u razmatranje uzeto svoje vlastite slabosti i grijehe kao i budalaštvo proklinjatelja i Božju strpljivost prema njemu. U Davidu imam primjer; jer čovjek me progoni, kao onaj sluga svog gospodara, svojim zlim djelima i izbacuje me iz mojeg kraljevstva, to jest iz duše koju sam stvorio i koja je moje kraljevstvo. Na kraju me grdi kao nepravednog suca i kleveće me jer sam strpljiv. Samo zato što sam blag, podnosim njegovo budalaštvo i budući da sam sudac, čekam na njegovo obraćenje sve do zadnjeg trenutka i budući da čovjek više vjeruje laži nego istini i više voli svijet nego mene, svoga Boga, nije se za čuditi ako se zloga podnosi u njegovoj zlobi budući da ne niti ne traži istinu ili doći k prisebnosti od svojeg zla.“ Sedma objava Krist razgovara sa zaručnicom i hvali čestu ispovijed da čovjek ne bi izgubio božansku milost koju ima. Sin reče: „Ako je u kući vatra, mora postojati otvor kroz koji se dim proteže van da bi se stanovnik mogao radovati toplini. Tako je svakome, tko želi imati moj duh i moju božansku milost, nužno stalno ispovijedanje da bi se pomoću njega dim grijeha odvukao; jer iako je moj duh nepromjenjiv, vrlo se brzo povlači iz srca koje nije čuvano poniznom ispovijedi.“ Osma objava Krist razgovara sa zaručnicom i kaže da je molitva ljudi, koji radost nalaze u tjelesnim uživanjima i zemaljskim radovanjima dok zanemaruju nebesku želju, ljubav i uspomenu njegove patnje i vječnog suda, kao buka sudarajućeg kamenja i da će pred Božjim licem biti odbačeni na grozan način kao neblagovremeni plod i kao prljava menstrualna krpa. „Jedan je pjevao: 'Izbavi me, Gospodine, od nepravedna čovjeka.' Taj glas je u mojim ušima kao buka dvaju kamena koji se sudaraju jer njegovo srce kao da me zove s tri glasa. Prvo govori: 'Želim svoju volju imati u svojoj ruci, želim spavati, ustajati i govoriti kako mi se sviđa; dat ću prirodi za čim čezne, želim si novac u torbi i meku odjeću na tijelu. Kad budem imao to i drugo, smatrat ću se sretnim kao kad bih imao sve druge darove i duhovne vrline duše.' Njegov drugi glas zvuči ovako: 'Smrt je vrlo oštra, ali sud nije tako težak kao što je pisano; kad se prijeti, to je zato da bi se zadržalo od grijeha, ali kazna je manja zbog milosrđa; imam li zato samo svoju volju u sadašnjem vremenu, neka u budućnosti duša ide kako može.' Treći glas je ovaj: 'Bog ne bi otkupio čovjeka da mu nije htio dati nebo; ne bi ni podnio svoju muku da nas nije htio opet dovesti u domovinu. Ili zašto je patio, ili tko ga je primoravao da pati? Nebesko poznajem samo po onome što sam čuo i ne znam trebali vjerovati pismu; no kad bih mogao imati svoju volju, to bi mi bilo isto kao i nebesko kraljevstvo.' Gledaj, takva je njegova volja. Zato je njegov glas u mojim ušima kao oštra buka kamenja. Ali, o, moj prijatelju, odgovaram ti na prvi glas: tvoj put nije usmjeren prema nebu i patnja moje ljubavi nije po tvojem ukusu; zato ti je otvoren pakao i budući da voliš ono što je najniže i zemaljsko, idi najnižem. Na drugi glas ti odgovaram: sine moj, smrt će ti biti oštra, sud nepodnošljiv, a bijeg nemoguć ako se ne popraviš. Na treći glas ti odgovaram: brate, sva sam svoja djela učinio iz ljubavi da bi mi mogao postati sličan i nakon što si se odvratio od mene, vratiti mi se. No sad su moja djela na tebi mrtva, moje riječi tegobne, a moj se put zanemaruje; zato ti preostaje kazna i društvo đavola budući da mi okrećeš leđa, gaziš znakove moje poniznosti pod svojim nogama i ne obazireš se kako sam na križu stajao pred tobom i za tebe. Na trostruki sam način stajao za tebe: prvo, kao čovjek kojem je nož probio oko, drugo, kao čovjek čije je srce probio mač, treće, kao čovjek čiji se udovi cjelokupno tresu pred predstojećom nevoljom; jer moja patnja je za mene bila gorkija od uboda u oko, ali ipak sam je podnio iz ljubavi; k tome je moje srce više dotaknula bol moje majke nego moja vlastita, no ipak sam je izdržao. Sva moja unutrašnjost i vanjština je drhtala pred predstojećom patnjom i bolima, no ipak nisam odustao i otišao. Tako sam dakle stajao pred tobom, ali ti zaboravljaš, zanemaruješ i prezireš sve, zato ćeš biti odbačen kao pobačaj i kao menstrualna krpa.“ Trinaesto ispitivanje Prvo pitanje. Opet se na svojoj stepenici pojavio redovnik kao prije i reče: „O, suče, pitam te zašto je nekima tvoja milost tako brzo oduzeta i zašto se nasuprot tome drugi tako dugo podnosi u njihovoj zlobi?“ Drugo pitanje: „Zašto je nekima u njihovoj mladosti dana milost, a drugima oduzeta u starosti?“ Treće pitanje: „Zašto neke preko mjere opsjedaju nevolje, a drugi su skoro slobodni od nevolja?“ Četvrto pitanje: „Zašto je jednome dan razum i neusporedivo učen duh? I zašto su drugi kao magarac bez razuma?“ Peto pitanje: „Zašto neki vrlo jako otvrdnu, a drugi su usrećeni čudesnom utjehom?“ Šesto pitanje: „Zašto je dalje u svijetu zlima dana veća sreća nego dobrima?“ Sedmo pitanje: „Zašto je na kraju jedan pozvan na početku, a drugi na kraju?“ Odgovor na prvo pitanje. Sudac odgovori: „Prijatelju, sva moja djela su od početka u mojem predviđenju i sve što je napravljeno, stvoreno je ljudima za utjehu. No budući da je čovjek dao prednost vlastitoj volji pred mojom, dobra koja su mu besplatno dana su mu s pravom oduzeta da bi čovjek znao kako je kod Boga sve razumno i pravedno i zato što mnogi nezahvalni prema mojoj milosti i postaju to bezbožniji što njihovi darovi postaju obilniji; zato će im darovi vrlo uskoro biti opet oduzeti da bi se odluka moga božanstva to prije otkrila i da čovjek moju milost ne bi zloporabio na veću osudu. Zašto se dalje neke dugo podnosi u njihovoj zlobi? Razlog je taj što su među mnogim njihovim zlim djelima i neka dobra podnošljiva i što služe drugima na zaštitu i čuvanje od grijeha. Tako je pred licem ljudi izgledalo da je Šaul, kad ga je Samuel optuživao, griješio manje, a David više; ipak se Šaul kad se trebao osvjedočiti bio neposlušan, povukao od mene, svoga Boga, i ispitivao je čarobnicu, no David je u kušnji bio vjerniji, strpljivo je izdržao što mu je bilo izvrgnuto i uvjerio se da mu je se to dogodilo zbog njegovih grijeha. U tome što sam strpljivo podnosio Šaula iskazuje se Šaulova nezahvalnost i strpljivost moga božanstva; a u izboru Davida se otkrilo moje predznanje i buduća Davidova poniznost kao i njegovo bolno kajanje.“ Odgovor na drugo pitanje: „Zašto je dalje nekima u njihovoj starosti oduzeta milost? Odgovaram: do kraja je svima dana milost da bi davatelj milosti bio voljen od svih. Budući da su pred kraj mnogi nezahvalni prema mojoj božanskoj milosti kao Salomon, pravedno je da na kraju bude oduzeto što se prije kraja nije brižno čuvalo; jer moji darovi i božanska milost su ponekad oduzeti zbog primateljeve nemarnosti jer se na obazire na to što je primio i što treba uzvratiti; drugi put na upozorenje drugima da bi se svaki koji stoji u milosti uvijek bojao i pred padom drugih stajao u strahu jer i mudri padaju iz nemarnosti, a i sami oni koji su izgledali kao moji prijatelji, podlegli su kroz nezahvalnost.“ Odgovor na treće pitanje: „Zašto dalje neki imaju veće nevolje? Odgovaram: ja sam stvoritelj svih stvari; zato nijedna nevolja ne dolazi bez mojeg dopuštenja kao što je pisano: Ja sam Bog koji stvara zlo, to jest dopušta nevolju. Tako se i poganima bez mene i bez razumnog razloga ne događa nikakva nevolja i moji proroci su prorekli mnogo od nevolja pogana da bi nemarni i oni koji zloporabe razum bili podučeni, a ja, Bog, koji sve dopuštam postao poznat i bio čašćen od svih naroda. Ako sad ja, Bog, pogane ne pošteđujem bičevima, tako ću još manje štedjeti one koji su bogatije kušali od slatkoće moje božanske milosti. Kad dakle ljude zadese nevolje, jednog veća, drugog manja, to se događa zato da bi se odvratili od grijeha i da bi prema sadašnjoj nevolji ubuduće mogli biti utješeni; jer svi kojima se sudi i koji si sami sude u ovom svijetu, neće doći na budući sud, prijeći će, kao što je pisano, iz smrti u život. Ako su onda neki pošteđeno od bičeva, to se događa zato da kad bi bili bičevani ne bi gunđali i propali još težem sudu; jer mnogi su koji ne zaslužuju biti bičevani u sadašnjem životu. Ima i nekih koji u ovom životu nisu opterećeni niti tjelesnom, niti duhovnom mukom i zato su tako sigurni kao da nema Boga ili da ih Bog zbog njihovih djela pravednosti štedi; ovi trebaju biti u većem i jačem strahu i nositi patnju da ja, Bog, ako ih u sadašnjem životu štedim, ne dođem nepredviđeno i osudim ih vrlo oštro. Poneki, iako se raduju u zdravlju tijela, pate na duši zbog preziranja Boga; drugi se ne raduju niti zbog tjelesnog zdravlja, niti zbog unutarnje utjehe duše, ali ostaju prema svojim mogućnostima u mojoj službi i mojoj časti, drugi su i od majčine utrobe sve do kraja mučeni bolestima. Sve njihove nevolje ja, njihov Bog, odmjeravam tako da se ništa ne događa bez razloga i plaće jer se mnoge oči koje su prije kušnji spavale otvaraju u nevolji.“ Odgovor na četvrto pitanje: „Zašto dalje neki imaju veći razum? Odgovaram: duši za spas ne koristi ma koliko veliku mudrost imala, već da svijetli dobrim ponašanjem; da, korisnije je imati manje znanje i bolji život. Zato je svakome dodijeljen razum kojim, ako je pobožno živio, može postići nebo. Ipak, razum je u mnogome različit prema svojem prirodnom i duhovnom rasporedu; jer kao što čovjek svetom revnošću za vrline raste u usavršavanju vrlina, tako čovjek propada kroz zlu volju, neurednu upotrebu prirodnih svojstava i zlim odgojem na ispraznosti i priroda vrlo često trpi štetu kad joj se protivi i griješi. Dakle nije bez razloga ako je kod nekih razum tako velik, no ipak je beskoristan kao kod onih koji imaju znanje, ali nemaju dobar život. Kod nekih se nalazi manje znanje, ali bolje korištenje, kod drugih se razum i život podudaraju, a nasuprot tome kod drugih niti razum niti život ne odgovaraju jedan drugome. Ta različitost ponekad dolazi iz od mene uređenog božanskog dopuštenja ili za korist ljudima ili za njihovo poniženje i podučavanje, ponekad i zbog nezahvalnosti i kao kušnja, drugi put iz prigode prirodne slabosti i skrivenog griješenja; ponekad postoji da bi izbjegla priliku za veće griješenje ili jer priroda nije bolje sposobna da shvati što je veće. Zato se svaki koji ima milost razuma treba bojati da će, postane li nemaran, zbog toga biti teže suđen; onaj pak koji nema razum ni duh treba se radovati i s onim malim što ima djelovati koliko može jer je oslobođen mnogih prigoda grijeha; jer i apostol Petar je u svojoj mladosti bio zaboravljiv, Ivan pak neuk, a ipak su u starosti zahvatili istinsku mudrost jer su tražili početak mudrosti. Salomon je u mladosti lako shvaćao, a Aristotel oštrouman; no ipak nisu dohvatili početak mudrosti jer niti su častili davatelja znanja, niti su ispunjavali što su znali i podučavali i nisu učili za sebe, već za druge. Da, i Bileam je imao znanje, ali ga nije ispunjavao; zato je magarica kaznila njegovu budalaštinu. Danijel pak je u svojoj mladosti sudio starcima; jer mnogo znanja mi se ne sviđa bez dobrog načina života. Zato je nužno da se oni koji zloporabe razum poprave; jer ja, Bog i gospodar svih stvari svih stvari, ljudima dajem znanje i kažnjavam mudre i nemudre.“ Odgovor na peto pitanje: „Zašto dalje neki otvrdnu? Odgovaram: to što je faraon bio otvrdnuo je njegova, ne moja krivnja, pomoću koje je se nije htio složiti s mojom božanskom voljom; jer otvrdnuće nije ništa drugo doli oduzimanje moje božanske milosti koja se povlači zato što mi čovjek ne da ono što slobodno ima, naime svoju vlastitu volju kao što ćeš moći razumjeti pomoću primjera. Obazri se na primjer plodne i neplodne njive. Bio je čovjek koji je posjedovao dvije njive od kojih je jedna ostala neobrađena, a druga je u određena vremena donosila plod. Jedan prijatelj mu reče: 'Čudim se, budući da si mudar i bogat, zašto svoje njive ne obrađuješ marljivije ili ne prepustiš drugima na obradu.' Drugi odgovori: 'Jedna njiva koliko god veliki trud primijenim ne daje ništa osim korova za hranu štetnim životinjama koje opustošuju mjesto. Kad bih na to nanio debeli gnoj da počne rasti, bila bi malobrojna na žitu, a donijela bi još više korova koji prezirem skupljati jer želim imati samo čisto žito. Zato je za savjetovati tu njivu pustiti neobrađenu jer se onda životinje ne dokopavaju mjesta i ne skrivaju se u korovu. A ako i iznikne poneka gorka trava, korisno je za ovce; jer kad je kušaju, uče ne prezirati slatku. Druga pak je njiva raspoređena prema svojstvima vremena. Jedan njezin dio je kamenit i potreban mu je debeo gnoj, jedan je vlažan i potrebna mu je toplina, jedan drugi suh i potrebna mu je vlaga. Zato ću svoj posao urediti prema svojstvima njive.' Ja, Bog, sličan sam onom čovjeku. Prva njiva je čovjeku dano slobodno kretanje njegove volje koji pokreće više protiv nego za mene i kad učini nešto što mi se sviđa, ipak me rasrdi u više toga jer se čovjekova i moja volja ne slažu. Tako je činio i faraon koji, kad je iz određenih znakova prepoznao moju moć, nije ništa manje otvrdnuo svoje srce protiv mene da bi ostao u svojoj zlobi; zato je iskusio moju pravednost jer tko ne iskoristi dobro ono što je najmanje, s pravom se ne smije hvaliti onim što je veće. Druga njiva je poslušnost pobožnog srca i nadvladavanje vlastite volje. Ako je takvo srce suho u molitvi, treba čekati na kišu moje božanske milosti, ako je kamenito kroz nestrpljivost i otvrdnuće, treba ravnodušno podnositi čišćenje i kaznu, ako je vlažno u razuzdanosti mesa, treba nastojati samo napraviti prekid i biti kao životinja koja je spremna na volju svoga vlasnika jer po takvom srcu sam ja, Bog, veoma slavljen. Ako neki otvrdnu, to čini meni suprotstavljena čovjekova volja jer iako želim da svi postanu blaženi, to ipak ne uspijeva ukoliko čovjek nije osobno surađivao tako što cijelu svoju volju istovrsnu mojoj. A ako svima nisu dani isti napredak i milost, to je skrivena odluka mene koji znam i dodjeljujem svakome što mu koristi i pripada, također namećem čovjekovoj težnji ograničenje da ne bi pao dublje; jer mnogi imaju polog milosti i bili bi u stanju dobro djelovati, ali odbijaju, drugi se suzdržavaju od grijeha iz straha od kazne i jer im nedostaje mogućnost za griješiti ili jer im grijeh ne čini užitak, zato ponekima nisu dani veliki darovi jer ja, koji sam poznajem srca ljudi, razumijem kako podijeliti svoje milosti.“ Odgovor na šesto pitanje: „Zašto dalje zli ponekad imaju više sreće u svijetu od dobrih? Odgovaram: to je znak mojeg velikog strpljenja i ljubavi i osvjedočenje pravednih; jer kad bih svojim prijateljima dao vremenita dobra, zli bi očajavali, a dobri bi postali oholi; vremenita dobra su ipak svima dana da bi ja, Bog, davatelj i stvoritelj svih stvari, mogao od svih biti voljen i da ako se dobri naginju oholosti, po zlima budu podučeni pravednosti; jer svi trebaju prepoznati da se vremenito ne treba voljeti niti dati prednost preda mnom, svojim Bogom, već imati samo za nužno uzdržavanje; također trebaju mi to žarkije služiti što manje u vremenitom nalaze nešto postojano.“ Odgovor na sedmo pitanje: „Zašto je dalje jedan pozvan na početku, a drugi na kraju? Odgovaram: ja sam kao majka koja ako na djeci vidi nadu u život, jednima daje jače, drugima blaže. No nad onima koji joj ne daju tu nadu se sažalijeva i čini što može. Ima djece kojoj je od lijeka gore – i čemu tu koristi posao? Tako činim ljudima čija je volja unaprijed prepoznata kao žarkija, poniznost i postojanost kao stalnija, takvima milost prilazi na početku i prati ih na kraju; no drugi, koji se dok čini zlo trudi i nastoji postati bolji, on zaslužuje biti pozvan oko kraja. A tko je nezahvalan, nije vrijedan da ga se pusti majčinim prsima.“ Deveta objava Krist razgovara sa zaručnicom i pokazuje joj kako je već oduzeta kući svijeta i poroka i kako je sad vođena nastaniti se u kući Duha Svetoga; zato je opominje da se dovede u suglasnost s tim Duhom i uvijek ostane čista, ponizna i pobožna. Sin reče zaručnici: „Ti si ona koja je, odgojena u siromašnoj kući, došla u društvo istaknutih ljudi. U siromašnoj kući nalaze se nepravilnosti: prljavi zidovi, tegoban dim i čađa koja posvuda prijanja. Ali ti si odvedena u kuću gdje vlada ljepota bez mrlje, gdje je toplina bez dima, ljupkost bez neraspoloženja. Siromašna kuća je svijet, njegovi zidovi su oholost, zaboravljanje Boga, obilje grijeha i neobaziranje na buduće. Ti zidovi su puni prljavštine; jer poništavaju dobra djela i skrivaju čovjeku Božje lice. Dim je ljubav svijeta; ona šteti očima jer zamračuje razum duše i čini da si stvara suvišne brige. Čađa je razvrat; jer ako na jedno vrijeme i raduje, nikad ne siti i ne ispunja vječnom dobrotom. Od nje si sad odvedena i dovedena u stan Duha Svetoga koji je u meni kao što sam ja u njemu, koji i tebe zatvara u sebi; jer on je potpuno čist i vrlo lijep i od vrlo je velike postojanosti jer sve uzdržava. Zato se oblikuj prema stanovniku kuće i ostani čista, ponizna i pobožna.“ Četrnaesto ispitivanje Prvo pitanje. Opet se pokazao redovnik kao prije na svojoj prečki i reče: „O, suče, pitam te: zašto životinje trpe takve nevolje ako neće imati život vječni niti imaju korištenje razuma?“ Drugo pitanje: „Zašto su dalje svi rođeni u bolima kad u svakom rođenju nema grijeha?“ Treće pitanje: „Zašto dijete nosi očeve grijehe kad još ne zna griješiti?“ Četvrto pitanje: „Zašto se dalje najčešće događa ono što se ne predvidi?“ Peto pitanje: „Zašto na kraju onaj tko je loš umire dobrom smrću kao pravedan, a pravednik ponekad zlom smrću kao nepravedan?“ Odgovor na prvo pitanje. Sudac odgovori: „Prijatelju, iako se tvoja pitanja ne događaju iz ljubavi, odgovaram ti radi drugih. Pitaš zašto životinje moraju izdržavati bolesti? To je slučaj zato je na njima, kao i na drugim stvarima, sve neuređeno; jer ja sam stvoritelj svih bića i svakom pojedinom sam dao njegovu prirodnu osobinu i onaj red u kojem se svako treba kretati i živjeti. Nakon što se čovjek, radi kojeg je sve stvoreno, suprotstavio svojem prijatelju, to jest meni, svojem Bogu, sve preostalo je također počelo stupati u nered i sve što mu je trebalo iskazivati strahopoštovanje, počelo mu se suprotstavljati i sukobljavati se tako da ljudi i životinje imaju mnogo zajedničkih teškoća i protivnosti. Osim toga životinje ponekad pate zbog neumjerenosti njihove prirode, ponekad prigodom kroćenja njihove divljine i čišćenja same njihove prirode, ponekad zbog grijeha ljudi tako da, kad su mučene i čovjeku se oduzme ono što voli, čovjek sam postane pažljiv koje je kazne dostojan on koji se raduje većim razumom; jer kad grijesi ljudi ne bi zahtijevali, životinje koje su u rukama čovjeka ne bi bile tako naročito mučene; no ni one ne pate bez da ne učine moju veliku pravednost očiglednom jer ili će im se ubrzati kraj njihova života, ili smanjiti tegoba i pojesti jakost prirode, ili je posljedica promjene vremena, ili nemarnosti ljudi koja potječe od truda za njih. Zato se čovjek prije svih treba bojati mene, svoga Boga, i biti to blaži prema mojim stvorenjima i prema životinjama kojima se i radi mene, svoga stvoritelja, treba smilovati; jer zato sam ja, Bog, dao čovjeku zapovijed zbog sabata jer se brinem o svim svojim stvorenjima.“ Odgovor na drugo pitanje: „Zašto su dalje sva stvorenja rođena u bolima? Odgovaram: nakon što je čovjek prezreo najljepšu radost, odmah je stupio u tegoban život i budući da je u ljudima i kroz ljude počeo nered, moja pravednost je zahtijevala da i druga stvorenja koja su ovdje radi čovjeka kušaju poneku gorčinu u prirodnom svojstvu svoga nagona i u brizi za hranu. Zato je čovjek rođen u boli i napreduje u tegobnosti da bi se potrudio požuriti istinskom miru; umire gol i siromašan da bi ukrotio svoje neuredne osjećaje i u sebi probudio strah od budućim sudom. Životinje se rađaju u boli zato da bi gorčina obuzdala njihovu divljinu i da bi one same bile sudionici ljudskih boli. Što je zato čovjek više plemenitiji od životinje, to vatrenije treba voljeti mene, svoga Boga.“ Odgovor na treće pitanje: „Zašto dalje djeca nose očeve grijehe? Odgovaram: sve što dolazi iz nečista sjemena, kako to može biti čisto? Kad je zato prvi čovjek izgubio onu ljepotu i nevinost zbog neposluha, bio je izbačen iz raja i potonuo je u kaljužu. Nije se našao nitko tko bi bio sam od sebe bio dovoljan da opet zaradi tu nevinost; zato sam ja, milosrdni Bog, došao u tijelu, ustanovio sam krštenje kojim se dijete oslobađa sve nečistoće grijeha i zato sin neće nositi očeve grijehe, već će svaki umrijeti zbog svojih grijeha. Ipak se često događa da djeca oponašaju grijehe roditelja i zato su ponekad grijesi roditelja kažnjavani na djeci, ne kao da grijesi roditelja na njima samima trebaju ostati nekažnjeni, čak ako su te kazne na jedno vrijeme odgođene, naprotiv, svaki će umrijeti i biti kažnjen u svojem grijehu. Ponekad se grijesi očeva, kao što je pisano, kažnjavaju do četvrtog koljena jer moja božanska pravednost zahtijeva da djeca, ako nisu usrdna ublažiti moj gnjev niti zbog sebe, niti zbog svojih roditelja, budu kažnjena zajedno s roditeljima koje su slijedili protiv mene.“ Odgovor na četvrto pitanje: „Zašto se dalje najčešće događa ono što se ne predvidi? Odgovaram: Pisano je da se čovjek kažnjava onime čime griješi. Tko će moći shvatiti Božju odluku? Budući da me mnogi traže, no ipak ne da bi postali mudriji, već poradi svijeta, drugi se boje više nego što je ispravno, a drugi su previše drski, drugi opet oholi u svojim odlukama, ja, Bog, koji činim spasenje svih, dopuštam da se ponekad dogodi čega se čovjek najviše boji, ponekad mu se oduzme i ono što je voljeno više nego što je ispravno, ponekad mu je oteto ono što se previše čuva i želi da bi čovjek uvijek ispred svega bojao mene, volio i upoznao mene, svoga Boga.“ Odgovor na peto pitanje: „Zašto dalje zao čovjek umire dobrom smrću kao pravednik? Odgovaram: zli ponekad imaju nešto dobro i vrše neka djela pravednosti za što u sadašnjem životu moraju biti nagrađeni. Na sličan način i pravedni ponekad čine nešto zlo za što u ovom vremenu moraju biti kažnjeni ili očekivani. Budući da je tako u sadašnjem vremenu sve neizvjesno i uvjetovano budućnošću i budući da svi imaju isti ulaz, tako svi moraju imati i isti izlaz jer ne čini izlaz čovjeka blaženim, već život. To što je zlome ipak dan izlaz kao pravednome, događa se pomoću moje božanske pravednosti jer su sami tražili takav izlaz; jer đavao, koji predviđa izlaz svojih prijatelja, ponekad im najavljuje, na njihovu oholost, isprazno častohleplje i njihovu prevaru vrijeme njihove smrti kao što se može naći u knjigama koje se zovu apokrifi da bi nakon smrti mogli biti hvaljeni kao pravednici. Nasuprot tome pravednima se ponekad događa bijedan izlaz na njihovu veću zaslugu da bi oni, koji su u svojem životu stalno bili žarki u vrlinama, kroz svoju prijezirnu smrt mogli slobodno letjeti prema nebu tako da ne bi bilo za naći ni najmanje mrlje kojoj bi bilo potrebno čišćenje; jer pisano je da je lav ubio neposlušnog proroka, ali nije jeo od trupla, već ga je čuvao; što je time što je lav ubio tijelo drugo pokazano, doli moje božansko dopuštenje da prorokov neposluh bude kažnjen? To što lav nije jeo od prorokova trupla je bilo ukazivanje na prorokova dobra djela da bi se, očišćen u sadašnjosti, u budućnosti našao pravednim. Zato se svatko treba bojati suditi o mojim odlukama; jer kao što sam bezgraničan, tako sam strašan u svojim odlukama i sudovima i poneki, koji su me htjeli shvatiti u svojoj mudrosti, prevareni su u svojoj nadi.“ Deseta objava Krist razgovara sa zaručnicom i opominje je da se ne uznemiruje ako njegove božanske riječi koje su joj kazane u objavama ponekad budu nađene mračne, ponekad sumnjive, a ponekad nesigurne jer se to događa iz određenih ovdje navedenih razloga i pomoću skrivene božanske pravednosti. Ipak savjetuje da se uvijek sa strpljenjem, strahom i postojanošću poniznosti čeka na ishod na ishode i obećanja njegovih riječi da zbog nezahvalnosti obećana milost ne bi bila oduzeta natrag. Također kaže da su na tjelesni način izrečene mnoge riječi koje neće biti izvedene na tjelesno, već duhovno. Sin reče zaručnici: „Ne uznemiruj se ako jednu riječ kažem mračnije, drugu pak jasnije, ili ako nekoga sad imenujem svojim slugom, sinom ili prijateljem, a onda se nađe suprotno jer moje se riječi mogu tumačiti na različite načine. Tako sam ti o jednome rekao da će njegova ruka biti njegova smrt, a o drugome da neće stupiti dalje mom stolu. To je rečeno zato jer ću ti ili reći zašto sam tako govorio, ili ćeš u djelu na kraju vidjeti istinu kao što je očito na ovima dvama. Ponekad nešto kažem i na mračan način da bi se bojala i radovala. Trebaš se bojati da se zbog mojeg božanskog strpljenja, budući da poznajem promjenjivost srdaca, ne dogodi na drugačiji način; trebaš se radovati što se moja volja uvijek ispuni. Tako sam i u starom zakonu rekao mnogo što se mora razumjeti više na duhovni nego na tjelesni način, tako na primjer o Hramu, o Davidu, o Jeruzalemu, da bi tjelesni ljudi mogli naučiti željeti ono što je duhovno; jer za očuvanje postojanosti vjere i brižnosti mojih prijatelja mnogo sam rekao i obećao da bi prema različitim djelovanjima moga Duha dobri i zli mogli shvatiti na različite načine i da bi u različitim stanjima pojedini mogli imati nešto po čemu bi ih ja mogao podučavati, vježbati i ispitati. Ako je ponešto i rečeno mračno, to je bilo pomoću moga božanstva da bi moja odluka bila sakrivena i svatko mogao strpljivo čekati moju milost tako da kad bi moja odluka uvijek bila najavljena u određeno vrijeme, ne bi svi mogli postati ravnodušni u čekanju. Obećao sam i mnogo toga što je zbog nezahvalnosti ljudi povučeno. Na tjelesni način je rečeno i mnogo toga što će biti ispunjeno na duhovni način, kao o Jeruzalemu, o Sionu, jer Židovi su, kao što je pisano, slijep i gluh Gospodinov narod.“ Petnaesto ispitivanje Prvo pitanje. Opet se pokazao redovnik kao gore na stojeći svojoj prečki i reče: „O, suče, pitam te: zašto se dogodilo toliko mnogo toga što nije od nikakve koristi?“ Drugo pitanje: „Zašto se duše općenito ne vide kad su u tijelu ili izlaze iz njega?“ Treće pitanje: „Zašto dalje tvoji prijatelji nisu uvijek uslišani kad mole?“ Četvrto pitanje: „Zašto mnogima koji žele činiti zlo to nije dopušteno?“ Peto pitanje: „Zašto se ponekima koji to ne zaslužuju događa zlo?“ Šesto pitanje: „Zašto dalje griješe oni koji imaju Duha Božjega?“ Sedmo pitanje: „Zašto se na kraju ponekima đavao stalno prijanja uz neke i uvijek je s njima, a kod drugih nikad?“ Odgovor na prvo pitanje. Sudac odgovori: „Kao što su moja djela mnoga, tako su i čudesna i neshvatljiva i iako ih je mnogo, nijedno nije bez razloga; jer čovjek je sličan dječaku koji je odgajan u zatvoru i u tami. Kad bi mu se reklo što su svjetlo i zvijezde, on ne bi vjerovao jer ne vidi. Na sličan način čovjeku se, nakon što napustio istinsko svjetlo, sviđa samo u tami prema općoj poslovici: 'Tko se navikne na zlo, zlo mu se čini dobrim.' Iako sam u ljudskom razumu zamračen, u meni ipak nema zamračenja niti promjene budući da sam sve uredio utvrđeno, uvaženo i mudro tako da ništa nije napravljeno bez razloga i koristi, niti najviše brdo, niti pustinja i more, a niti divlje zvijer i otrovni reptili, već sam kako za korist ljudima, tako zbrinuo sve i za korist svih stvorenja. Sličan sam čovjeku koji ima određene prostore da se rastegne, druge za čuvanje naprava, druge pak za pitome i divlje životinje, druge za utvrđivanje i tajnu svojih savjeta, druge za uređivanje svoje zemlje, a druge za kažnjavanje ljudi. Tako sam ja, Bog, sve uredio na razuman način: ponešto za korist i radost ljudi, nešto za postojanje divljih životinja i ptica, drugo za vježbanje i zauzdavanje ljudske pohlepe, nešto za sklad elemenata, drugo za divljenje mojim djelima, drugo za kažnjavanje grešnika, za izjednačavanje visine i dubine, drugo iz samo meni poznatog i rezerviranog razloga. Jer gledaj, mala i sićušna pčela zna mnogo toga izvući iz raznih stvari da bi pripremila med kao što i druga mala i velika stvorenja nadmašuju čovjeka u marljivosti, poznavanju bilja i prosuđivanju svoje koristi i mnogo je toga za njih korisno što je čovjeku štetno; kakvo je onda čudo ako je čovjekov razum slab da prepozna i razlikuje moja čuda budući da ga nadmašuju najmanja stvorenja? Gledaj, što je ružnije od žabe i zmije? Što je prezirnije od čička i koprive i sličnoga? Ipak su ove stvari vrlo dobre za one koji znaju razlikovati moja djela. I tako sve što postoji ima neku korist i sve što se pokreće zna kako njegova priroda može postojati i biti ojačana. Budući da su dakle moja djela čudesna i sve me hvali, čovjek treba znati da što je ljepši i što mu je dana veća prednost pred drugim stvorenjima, to se više treba zadužiti obazirati se da me časti. Ako vreva vode ne bi bila obuzdana granicama izgrađenim od bregova, gdje bi onda čovjek imao siguran stan? I kad divlje životinje ne bi imale sklonište, kako bi utekle nezasitnoj ljudskoj pohlepi? Kad bi čovjek imao sve prema svojoj želji, bi li onda tražio nebesko? No ako životinje ne bi morale raditi niti se bojati, postale bi ohole i nemoćne. Zato je većina mojih djela skrivena zato da bih ja, čudesan i neshvatljiv Bog, od ljudi bio prepoznat i čašćen pomoću divljenja mojoj mudrosti kod stvaranja tako mnogih mojih stvorenja.“ Odgovor na drugo pitanje: „Zašto se dalje duše ljudi ne vide? Odgovaram: duša je daleko plemenitije prirode od tijela jer je iz snage moga božanstva i besmrtna je, ima zajedništvo s anđelima, divnija je od svih planeta i plemenitija od cijelog svijeta. Budući da je tako duša najplemenitije i vatrene prirode i tijelu daje život i toplinu i budući da je duhovna, ne može nikako biti viđena od tjelesnog bića, već samo tjelesnim ili slikovitim prikazom.“ Odgovor na treće pitanje: „Zašto dalje moji prijatelji nisu uvijek uslišani od mene ako me u svojim molitvama mole? Odgovaram: ja sam kao majka koja kad vidi kako sin moli za nešto protiv svoga spasa, odgađa uslišenje njegove molitve i njegov plač ušutkava određenim negodovanjem, no to negodovanje nije gnjev, već veliko milosrđe. Tako ja, Bog, ne uslišavam svoje prijatelje uvijek jer bolje vidim što im je za spas najkorisnije nego što sami vide. Nisu li Pavao i ostali djelotvorno moliti, a ipak nisu bili uslišani? No zašto? Zato što moji prijatelji među mnogim vrlinama imaju i neke slabosti koje moraju biti pročišćene i zato nisu uslišani da bi mogli biti to ponizniji i to mi plodniji što ih većom ljubavi u kušnjama štitim i čuvam neozlijeđenima. To je dakle znak velike ljubavi ako moji prijatelji u svojim molitvama nisu uvijek uslišani radi svoje veće zasluge i očuvanja njihove postojanosti; jer kao što se đavao ukoliko može trudi zamrljati pravednikov život nekim grijehom ili sramotnom smrću da bi kolebali u svojoj postojanosti, tako ja ne dopuštam bez razloga da pravednik bude iskušan da bi njegova postojanost postala poznata drugima i on sam bio okrunjen na plemenitiji način. I kao što đavao ne zazire kušati svoje jer vidi su veoma spremni griješiti, tako ja s vremena na vrijeme ne štedim svoje odabrane jer vidim da su spremni na sve dobro.“ Odgovor na četvrto pitanje: „Zašto dalje nekima koji žele nije dopušteno činiti zlo? Odgovaram: ako netko ima dva sina, jednog poslušnog i jednog neposlušnog, otac se protivi neposlušnom koliko može da ne bi prekoračio u zlobu; poslušnoga pak hvali i pokreće ga prema većemu da bi po njegovoj revnosti i neposlušni sin primio poticaj za popravljanje. Tako često i ne dozvoljavam da zli griješe budući da ispod svojeg zla čine i ponešto dobro čime koriste sebi i drugima. Zato pravednost zahtijeva da ne budu odmah predani đavlu, niti da uvijek budu u stanju ispuniti svoju volju.“ Odgovor na peto pitanje: „Zašto se dalje nekima koji ne zaslužuju događa zlo? Odgovaram: svaki koji je dobar je poznat samo meni, Bogu, kao i ono što zaslužuje jer mnogo toga što nije se čini lijepim. I vatra iskušava zlato. Pravednik pak ponekad mora trpjeti nevolje da bi drugima bio primjer, a njemu da bi služilo za krunu. Tako je bio kušan i Job koji je prije moje kušnje bio dobar, ali pod njom i nakon nje je ljudima postao još poznatiji. Tko može prosuditi zašto sam ga kušao ili tko može takvo što znati osim samog mene koji sam ga preduhitrio svojim blagoslovima da ne bi griješio i čvrsto ga držao u kušnjama? I kao što sam ga bez njegove zasluge preduhitrio svojom milošću, tako sam ga iskušavao svojim milosrđem i pravednošću jer nitko pred mojim očima neće biti pravedan osim po mojoj milosti.“ Odgovor na šesto pitanje: „Zašto dalje oni koji imaju moga Duha griješe? Odgovaram: Duh moga božanstva nije vezan, već stanuje gdje želi i ako želi, odstupa; ne stanuje u grijehu podređenoj posudi, već u onoj koja ima ljubav; jer ja, Bog, sam ljubav i gdje sam ja, tu je sloboda. Tko dakle primi moga Duha, može griješiti ako želi jer svaki čovjek ima slobodnu volju. No ako čovjek svoju volju pokreće protiv mene, moj Duh, koji je u njemu, odlazi od njega ili se čovjek kažnjava da bi popravio svoju volju. Tako je i Bileam htio prokleti moj narod, ali ja mu nisam dopustio; jer iako je bio zao i častohlepan prorok, povremeno je ipak govorio dobro, ali ne od sebe, već od moga Duha; jer često je dobrima i zlima dana milost moga Duha jer inače oni veliki govornici ne bi mogli raspravljati o tako visokim stvarima kad ne bi imali moga Duha; ne bi niti mogli govoriti tako ludo protiv mene kad mi ne bi bili neprijateljski nastrojeni i da se nisu okrenuli oholosti i htjeli znati više nego što priliči.“ Odgovor na sedmo pitanje: „Zašto je dalje đavao kod nekih češće i prijanja uz njih? Odgovaram: đavao je kao mučitelj i iskušavatelj pravednih. Zato muči s mojim dopuštenjem kod nekih duše, savjest drugih je pomračena; neke muči i na tijelima. Muči duše onih koji kod griješenja bez razuma podaju svakoj nečistoći i svakom nevjerovanju; nasuprot tome muči savjesti i duše onih koji zbog ponekih grijeha moraju biti pročišćeni i kažnjeni u ovom svijetu; tako mučenje se događa i djeci obaju spolova, poganskoj kao i kršćanskoj, bilo zbog nebrige roditelja, ili zbog prirodne mane, ili radi strašenja i za poniženje drugih, ili zbog ponekih grijeha tako što to moja pravednost propisuje na milosrdan način da oni kojima je oduzeta prilika za griješenje ili ne bi bili teško kažnjeni, ili bili slavnije okrunjeni. Na sličan način se mnogo istoga događa i životinjama bilo radi kazne za druge, za skraćivanje njihova života, ili zbog neumjerenosti njihove prirode. Ako đavao dakle prijanja uz neke i bliže im je, to se događa po mojem dopuštenju i služi bilo većem poniženju, ili oprezu, ili dodjeli ljepše krune i revnosti da me se traži, ili čišćenju od grijeha u sadašnjosti, ili se događa jer neki zaslužuju da vječna kazna bez kraja počne već ovdje.“ Jedanaesta objava Sin Božji razgovara sa svojom zaručnicom, blaženom Brigitom, i kaže joj zašto i kad je početo davati joj riječi božanskih objava u duhovnim viđenjima. Također joj kaže da prorečene riječi objava koje su sadržane u ovoj knjizi imaju prvenstveno četiri svojstva: na duhovan način site onoga koji žeđa za istinskom ljubavi, griju one kojima je hladno, obraduju ožalošćene i čine slabe duše zdravima. Sin Božji reče: „Iz prirodnih sredstava se može spremiti ljekoviti napitak, naime iz hladnog željeza, tvrdog kamena, suhog drveta i gorke trave. Ali kako? Zaista, kad bi čelik silinom pao na brdo sumpora i iz čelika bi izišla vatra, brdo bi se moralo zapaliti. Zbog njegove bi vrućine obližnja maslina, iako suha, ali iznutra sočna, tako jako počela teći da bi gorka trava koja stoji pod maslinom mogla postati slatkom i iz toga ljekoviti napitak. Tako sam na duhovan način učinio tebi; jer tvoje srce je bilo hladno kao čelik u ljubavi prema meni; no prema meni se ipak pokrenula skromna iskra ljubavi, naime kad si razmišljala da sam vrjedniji od svake ljubavi i časti. To tvoje srce je palo na brdo sumpora onda kad su ti svjetovna slava i radost postali protivni i kad ti je tvoj suprug, kojeg si tjelesno voljela ispred svega drugog, uzet smrću. Uistinu, svjetovna radost i uživanje se prikladno uspoređuju s brdom sumpora jer sa sobom vode napuhanost srca, smrad požude i žar kazne. I kad je kod smrti upravo tog tvojeg supruga tvoje srce bilo bolno udareno žalošću, uslijedila je iskra moje ljubavi koja kao da je bila zatvorena i skrivena; jer nakon što si prepoznala ispraznost svijeta, svu si svoju volju prepustila meni time što si me željela iznad svega. Ta iskra ljubavi je suhu maslinu, to jest riječi evanđelja i tvojih učitelja, dovela do tečenja tako da ti se svidjela umjerenost i kušala si kako ti sad sve što ti se prije činilo gorkim počinje postajati slatkim. I kad je maslina počela teći i moje riječi objava su u duhu došle nad tebe, jedan koji je stajao na brdu poviče i reče: 'Ovim napitkom se gasi žeđ, onaj kojem je hladno biva ugrijan, ožalošćeni obradovan, slabi ojačan.' Ja, sam Bog, taj sam koji viče; moje riječi, koje u duhovnim viđenjima često čuješ od mene, site kao dobar napitak onoga koji žeđa za istinskom ljubavi; drugo, griju onoga kojem je hladno, treće, obraduju ožalošćenoga, četvrto, liječe one koji su bolesni na duši.“ Šesnaesto ispitivanje Prvo pitanje. Opet se pokazao kao ranije redovnik stojeći na svojim ljestvama i reče: „O, suče, pitam te: zašto će prema evanđelju jarci biti postavljeni Tebi slijeva, a ovce zdesna? Zar ti se to sviđa?“ Drugo pitanje: „Ako si dalje Sin Božji jednak Ocu, zašto je onda pisano da niti ti, niti anđeli ne znaju vrijeme suda?“ Treće pitanje: „Ako je tvojim evanđelistima govorio Duh Sveti, zašto je nedostatak slaganja u evanđeljima tako velik?“ Četvrto pitanje: „Ako se dalje cijelom ljudskom rodu Tvojim utjelovljenjem dogodio tako veliki spas, zašto si tako dugo oklijevao da postaneš čovjekom?“ Peto pitanje: „Ako je naposljetku čovjekova duša bolja od cijelog svijeta, zašto posvuda i uvijek ne šalješ svoje prijatelje i svoje propovjednike?“ Odgovor na prvo pitanje. Sudac odgovori: „Prijatelju, ti ne pitaš da bi znao, već da bi tvoja zloba postala poznata. U božanstvu u cijelosti ništa nije od mesa, niti je tjelesnog oblika jer je moje božanstvo duh i dobri i zli ne mogu istovremeno stanovati kod mene kao što i svjetlost i tama jedno kraj drugog. Niti desno niti lijevo nije u mojem božanstvu tjelesno oblikovano, da, ovi meni zdesna neće biti sretniji od onih slijeva; one riječi su naprotiv govorene na način usporedbe; jer pod desnim se razumije uzvišenost moje božanske slave, pod lijevim povlačenje i nedostatak svega dobroga. Niti ovce niti jarci nisu u toj mojoj čudesnoj slavi u kojoj nije ništa tjelesno, ništa nečisto ili promjenjivo. Pod prispodobama i slikama životinja često su prikazane moralna svojstva ljudi kao što se pod ovcama misli nevinost, pod jarcima razuzdanost, to jest neumjeren čovjek koji treba biti postavljen slijeva gdje je nedostatak svega dobroga. Zato znaj da ja, Bog, ponekad koristim ljudske riječi i usporedbe da bi maleni imao iz čega sisati, a savršeni nešto čime postaju savršeniji i da bi se ispunilo pismo da je djevičin sin postavljen za proturječje da bi se otkrile misli mnogih srdaca.“ Odgovor na drugo pitanje: „Zašto sam dalje ja, Sin Božji, rekao da ne znam sat suda? Odgovaram: pisano je da je Isus rastao, postajao jak i pun mudrosti. Sve što raste i smanjuje se ima promjenjivost, no Bog je nepromjenjiv. Ako sam ja, Sin Božji koji je vječno jednak s Ocem, rastao, to se onda događalo na mojem čovještvu. Ako nešto nisam znao, to nisam znao prema svojem čovještvu, ali prema svojem božanstvu znao sam i znam sve jer Otac ne čini ništa što ne čini i Sin. Ili zna li Otac nešto što ja, Sin, i Duh Sveti ne znamo isto? Nikako! Već samo Otac s kojim sam ja, Sin, i Duh Sveti jedno biće, jedno božanstvo i jedna volja zna onaj sad suda, ali niti anđeli niti bilo koje drugo stvorenje.“ Odgovor na treće pitanje: „Zašto dalje ako je Duh Sveti govorio evanđelistima postoji takvo odstupanje među njima? Odgovaram: pisano je da je Duh Sveti raznovrstan u svojem djelovanju jer svoje milosti razdjeljuje svojim izabranima. Sam Duh Sveti je kao čovjek koji u ruci ima vagu i mnogostruko se njome služi da bi vagu doveo u ravnotežu sve dok se kazaljka ne umiri. Učen čovjek drukčije postupa s vagom nego neučen, slab drukčije nego jak. Isto tako se Duh Sveti u srcima ljudi kao vaga brzo diže i ubrzo spušta; diže se kad podiže srce oštrinom razuma, molitvom duha i zapaljenjem duhovne žudnje; spušta se kad dopušta da se srce zapliće u poteškoće, da se brine o nepotrebnom i da ga nevolje uznemiruju. Kao što vaga pokazuje ispravnu težinu tek onda je ono što je na nju položeno izmjereno i kad sudjeluje ruka onoga koji njome upravlja, tako je i kod djelovanja Duha Svetoga nužno odmjeravanje, dobro ponašanje, jednostavnost namjere i pametno razlikovanje u djelovanjima i vrlinama. Zato sam ja, Sin Božji, vidljiv u mesu, na različitim mjestima propovijedao različito i imao sam različite sljedbenike i slušatelje; poneki su me slijedili iz ljubavi, drugi iz znatiželje i da bi me imali priliku vidjeti; neki od onih koji su me slijedili su bili oštroumni, drugi jednostavna duha. Zato sam govorio jednostavno čime se podučilo jednostavne. Govorio sam i ono što je više čemu su se mudri čudili. Ponekad sam govorio i u prispodobama i mračno iz čega su neki uzimali prigodu pitati me, ponekad sam ponavljao rečeno ili sam proširivao ili ograničavao. Zato nije čudo ako su oni koji su propovijedanja evanđelja doveli u red zapisali različito, ali istinito; neki među njima su navodili riječ do riječi, neki smisao riječi, a ne same riječi, drugi su pisali što su čuli, ne što su vidjeli, neki ranije ono što se dogodilo kasnije, neki više o mojem božanstvu, ali svaki onako kako mu je Duh Sveti dao govoriti. No trebaš znati da kao evanđeliste treba prihvatiti samo one koje je prihvatila moja Crkva jer usudilo ih se pisati više koji su imali revnost, ali ne prema mojem znanju. Jer gledaj, kao što je danas čitano, rekao sam: 'Razvalite ovaj hram i opet ću ga podići.' Oni koji su čuli ove riječi i svjedočili, bili su istiniti svjedoci u odnosu na čute riječi, ali lažni jer se nisu obazirali na smisao mojih riječi budući da sam ove riječi rekao da se razumiju kao o mojem tijelu. Na sličan način su mnogi na moje riječi: 'Ako ne jedete moje tijelo, nećete imati život' otišli od mene jer nisu razumjeli kraj mojeg govora: 'Moje riječi su duh i život', to jest one imaju duhovni razum, duhovnu snagu. Nije čudo da su se prevarili jer me nisu slijedili iz ljubavi. Zato se Duh Sveti na način vage diže u srcima ljudi tako što govori malo tjelesno, malo na duhovan način. Spušta se kad se čovjekovo srce ili otvrdnjava protiv Boga kroz hereze ili se zapliće u svjetovne stvari i dopušta da se pomrači.“ U tom trenutku reče sudac ispitujućem redovniku koji je stajao na stepenici ljestava: „Prijatelju, tako si me često ispitivao istančanosti; no sad te pitam zbog svoje zaručnice koja ovdje stoji: zašto tvoja duša, koja ima razum i razlikovanje dobra i zla, više voli prolazno nego nebesko i zašto ne živi prema onome što prepoznaje?“ Redovnik odgovori: „Jer djelujem protiv razuma i dopuštam da osjetila mesa imaju moć nad razumom.“ A Krist reče: „Zato će tvoja savjest biti tvoj sudac.“ Na to reče Krist zaručnici: „Gledaj, moja kćeri, koliko mnogo na ljudima može ne samo đavlova zloba, već i zla savjest i to dolazi zato jer čovjek svojim kušnjama ne pruža otpor kao što bi morao. No onaj tebi poznati učitelj nije tako učinio; jer s njim je Duh sišao i tako ga jako kušao da su zamalo sve hereze stajale pred njim i skoro govorile jednim ustima: 'Mi smo istina.' No on sam nije vjerovao svojim osjetilima i nije se nadilazio svojim osjećajima, zato je bio oslobođen i postao je znajući od 'U početku' sve do 'alfa i omega' kao što mu je bilo obećano.“ Objašnjenje To je o onoj prvoj riječi u Bibliji koja tamo počinje: „U početku stvori Bog nebo i zemlju“, sve do Otkrivenja Ivanova gdje je pisano o alfi i omegi. I onaj učitelj je bio magistar Matija, kanon Linköpinga i ispovjednik svete Brigite. O njemu je govor u 3. i 52. poglavlju prve knjige i 89. poglavlju šeste knjige objava. Odgovor na četvrto pitanje: „Zašto sam dalje tako dugo oklijevao postati meso? Odgovaram: zaista, moje utjelovljenje je bilo nužno; jer njime je prokletstvo bilo raskinuto i sve na nebu kao i na zemlji dovedeno u mir. No ipak je bilo nužno da čovjek prije bude podučen prirodnim zakonom, onda pisanim; jer kroz prirodni je zakon postalo vidljivo kako je velika i koje vrste bila čovjekova ljubav, a kroz pisani zakon je čovjek prepoznao svoju slabost i svoju bijedu i onda je počeo pitati za lijek. Bilo je dakle prikladno da liječnik dođe onda kad je slabost postala velika i da onda kad je bolest prevladala lijeka bude u izobilju. No pod prirodnim kao i pod pisanim zakonom je isto tako bilo mnogo pravednika i mnogi su imali Duha Svetoga, mnogo su toga prorekli, odgojili su druge za častan život i očekivali su mene, Otkupitelja. Ovima je moje milosrđe blizu i vječna kazna ih ne dohvaća.“ Odgovor na peto pitanje: „Zašto dalje, ako je duša bolja od svijeta, propovjednici poslani nisu uvijek i posvuda? Odgovaram: istina je da je duša dostojnija i plemenitija nego sav svijet i postojanija od svega; dostojnija je jer je duhovna i jednako anđelima stvorena za vječnu radost, a plemenitija je zato što je prema slici moga božanstva stvorena, besmrtna i vječna. Budući da je čovjek plemenitiji i dostojniji od svih stvorenja, treba voditi plemenitiji život nego svi budući ispred drugih razumom učinjen bogatim. No ukoliko čovjek zloporabi razum i moje božanske darove, što je čudo ako za vrijeme pravednosti kažnjavam što je za vrijeme milosrđa propušteno. Zato propovjednici nisu poslani posvuda niti uvijek jer ja, Bog, koji unaprijed vidim tvrdoću mnogih srdaca, želim svoje odabrane poštedjeti teškoća da se ne muče uzaludno i jer mnogi griješe s trudom i znanjem i odlučuju radije ostati u grijehu nego se preobratiti; zato nisu vrijedni čuti glasnike spasenja. Ali, prijatelju, sad ću učiniti kraj s odgovaranjem na tvoje misli i ti ćeš završiti svoj život. Sad ćeš iskusiti što su ti koristili bogata rječitost i ljudska naklonost. O, kako bi sretan bi bio da si se obazirao na svoje zvanje i svoje zavjete!“ Potom Duh reče zaručnici: „Moja kćeri, ovaj, kojega si vidjela da pita ovako velike stvari, još živi u tijelu, ali neće ostati živ niti jedan dan; njegovi osjećaji i misli njegova srca su ti pokazani u slikama ne njemu na veću sramotu, već na spas drugih duša. Ali gledaj! S njegovim osjećajima i mislima će završiti njegov život i njegova nada.“ Dvanaesta objava Krist razgovara sa svojom zaručnicom Brigitom i kaže da se ne da uznemiriti što nad jednim čovjekom koji je bio veliki grešnik odmah ne izvrši pravednost; jer on odgađa kaznu da bi njegova pravednost, ako je dosudi, bila drugima očita. Također kaže njegove božanske riječi koje su sadržane u ovoj knjizi božanskih objava najprije moraju rasti sve dok ne dozriju do pune zrelosti i odmah potom će na svijet donijeti svoje djelovanje i snagu. Te riječi su kao ulje na svjetiljci, to jest vrline u duši; one podmazuju dušu i čine da duša, kad dođe Duh Sveti, gori i sjaji čudesnim. K tome dodaje kako će se spomenute riječi objava uzdići i donijeti plod i drugdje osim u kraljevstvu Švedske gdje su počele biti objavljivane zaručnici. Sin Božji reče: „Zašto se uznemiruješ što tog čovjeka tako strpljivo podnosim? Ne znaš kako je teško vječno gorjeti i zato ga podnosim do posljednjeg trenutka da bi u njemu moja pravednost drugima bila očita. Ako se trave koje daju boju odrežu prije svojeg vremena, ne vrijede pri bojanju stvari tako dobro kao kad se odrežu u pripadajuće vrijeme. Tako i riječi moje pravednosti i milosrđa moraju postati očite i rasti do punine vremena da bi donijele plod, više služile onoj stvari za koju su dane i mojoj snazi dodijele prikladnu boju. Zašto se uostalom brineš o tome što onaj ne vjeruje mojim riječima ukoliko mu se nisu pokazani jasniji znakovi? Jesi li ga ti rodila ili poznaješ li njegovu unutrašnjost kao ja? On je zaista kao goruća i svjetleća svjetiljka u koju se, ako k tome dođe ulje, dodaje čvrsto prijanjajući stijenj. Tako je svjetiljka vrlina, svjetiljka prikladna za primanje moje božanske milosti. Čim joj se uliju moje riječi, na savršeniji način postaju tekuće i silaze u unutrašnjost srca; koje čudo ako se masnoća tali i čini da svjetiljka gori? Jer vatra je moj Duh koje je u tebi i govori i isti Duh jest i govori i u njemu iako na skriveniji i njemu vrlo koristan način. Ta vatra zapaljuje svjetiljku njegova srca da bi radilo na moju čast. Zapaljuje i dušu da bi primila masnoću milosti i moje riječi od kojih je duša slatko primljena i potpunije promašćena da bi činila dobra djela. Zato ne boj se, već stoj čvrsto u vjeri. Kad bi ove riječi dolazile od tvojeg duha ili od duha ovog svijeta, s pravom bi se imala bojati; no budući da su od mog Duha kojeg su imali sveti proroci, zato se nemaš čega bojati, već se radovati sve dok se ne bojiš više ispraznog imena svijeta od objava mojih božanskih riječi. Čuj osim toga što kažem: ovo kraljevstvo je pomiješano s velikim, dugo ostavljenim nekažnjenim grijehom. Zato moje riječi još ne mogu niknuti i donijeti plod kao što ću ti sad objasniti govoreći kroz usporedbu. Zamisli da je u zemlju posađena jezgra. Na nju je stavljeno nešto teško tako da ne može doći u visinu. Ako je ta jezgra dobre snažne kvalitete, ukoliko zbog od gore pritišćuće težine ne može ići uvis, traži okolo zemlje svoj uspon na mjestu gdje se nalazi manja težina. Tu se ukorjenjuje tako duboko i čvrsto da ne samo da donosi vrlo lijep plod, nego i stablo, ako čvrsto naraste, uništava sve što zadržava uspon i širi se nad onim što ga opterećuje. Ova jezgra predstavlja moje riječi. One kod bujanja grijeha u ovoj zemlji ne mogu naći prikladan uspon i prije će niknuti negdje drugdje i stvoriti korist sve dok se tvrdoća ove zemlje ne smanji i dopusti milosrđe.“ Trinaesta objava Bog Otac razgovara s blaženom Brigitom i pokazuje joj na istančan način snagu pet određenih mjesta u Jeruzalemu i Betlehemu kao i milost koju primaju hodočasnici koji ta mjesta posjećuju u pobožnoj poniznosti i istinskoj ljubavi. Kaže kako se na spomenutim mjestima nalazi posuda koja je zatvorena i nije zatvorena kao i da je rođen lav koji bio vidljiv istovremeno nevidljiv, kako se tamo nalazi janje koje je bilo ostriženo i istovremeno neostriženo, da je bila položena zmija koja je tamo ležala i nije ležala i da je na kraju bio i orao koji je letio i istovremeno nije letio. U ovoj slici također sve izlaže. Bog Otac reče: „Bio jednom jedan gospodar kojem njegov sluga reče: 'Gledaj, tvoja njiva je izorana, korijenje je iskrčeno; kada da se posije pšenica?' Gospodar mu reče: 'Iako izgleda da je korijenje iskrčeno, ipak su zaostali zastarjele stabljike i panjevi koji u proljeće moraju biti raskinuti od kiše i vjetra. Zato strpljivo čekaj vrijeme sjetve.' Sluga mu odgovori: 'Što da radim u vrijeme između proljeća i žetve?' Gospodar mu odgovori: 'Poznajem pet mjesta. Svatko tko tamo dođe, primit će peterostruki plod ako tamo dođe čist i slobodan od oholosti i goreći u ljubavi. Na prvom mjestu je bila posuda koja je zatvorena i nije zatvorena, mala, a opet nije bila mala; istovremeno svjetleća i nesvjetleća posuda, prazna i istovremeno neprazna, čista i nečista posuda. Na drugom mjestu je rođen lav koji se mogao i nije mogao vidjeti, čuti i ne čuti, dotaknuti i ne dotaknuti, prepoznati i ne prepoznati, vezati i ne vezati. Na trećem mjestu se nalazilo ostriženo janje koje također nije bilo ostriženo, ranjeno i istovremeno neranjeno, koje je tamo zvalo i nije zvalo, bilo je kao umiruće janje i neumiruće. Na četvrtom mjestu je položena zmija koja je ležala i nije ležala, kretala se i nije se kretala, čula je i nije čula, vidjela je i nije vidjela, osjećala je i bila je neosjetljiva. Na petom mjestu je bio orao koji je letio, ali istovremeno i nije letio i koji je došao na mjesto kamo više nikad nije došao, koji je mirovao i nije mirovao, koji se obnavljao i nije se obnavljao, radovao se i nije se radovao, bio je čašćen i nije bio čašćen.'“ Izlaganje i objašnjenje onoga izrečenog u slici Otac reče: „Posuda o kojoj sam ti pričao je bila Marija, Joakimova kćer, majka Kristova čovještva, jer bila je zatvorena i nezatvorena posuda, zatvorena đavlu, a nezatvorena Bogu. Kao bujica koja želi prodrijeti u posudu ispred sebe, ali ne može i traži druge ulaze i izlaze, tako se đavao želio kao bujica poroka svim svojim idejama približiti Marijinu srcu. No nikad nije mogao prikloniti njezin razum bilo kakvom najmanjem grijehu jer je bila zatvorena za kušnje i u njezino srce je bila pritjecala bujica mojeg Duha i ispunila je posebnom milošću. Drugo, Marija je bila majka mojeg Sina, mala i nemala posuda, mala i neznatna u svojem poniznom poniženju, velika i vrlo nemala u ljubavi moga božanstva. Treće, Marija je bila prazna i neprazna; prazna od svih uživanja i grijeha, neprazna, odnosno ispunjena božanskom slatkoćom i svakim dobrom. Četvrto, Marija je bila svjetleća i nesvjetleća; svjetleća jer je svaka duša od mene stvorena lijepa i jer je njezina duša tako veoma rasla svakom savršenstvu svjetla da se moj Sin učvrstio u njezinoj duši i njezinoj su se ljepoti radovali nebo i zemlja; no ova posuda nije bila svjetleća pred ljudima jer je prezirala časti i bogatstva svijeta. Peto, Marija je bila čista i nečista posuda; bila je čista jer je bila potpuno lijepa i na njoj se nije nalazilo niti toliko nečistog da bi se na to mogla staviti oštrica igle. No nije bila čista jer je izišla iz Adamova korijena i rođena je od grešnika, iako je bez grijeha začeta da bi moj Sin bio rođen od nje bez grijeha. Tko zato dođe na ono mjesto gdje je naime Marija rođena i odgojena, neće biti samo očišćen, već će biti posuda na moju čast. Drugo mjesto je Betlehem gdje je moj Sin rođen kao lav koji je viđen i zadržan u svojem čovještvu, ali je u božanstvu bio nevidljiv i nepoznat. Treće mjesto je Kalvarija gdje je moj Sin kao nevino janje ranjen i umro dok po božanstvu nije bio podvrgnut patnji i bio je besmrtan. Četvrto mjesto je bio vrt sa grobom moga Sina u koji je bio položen kao prezirna zmija i ležao je po svojem čovještvu dok je po svojem božanstvu bio posvuda. Peto mjesto je Maslinska gora s koje je moj Sin po svojem čovještvu kao orao uzletio na nebo gdje je sa božanstvom uvijek bio. Po svojem se čovještvu obnovio i mirovao dok je po božanstvu uvijek bio u miru i isti. Tko dakle na ova mjesta dođe čist, s dobrom i savršenom voljom, taj će dobiti da vidi i kuša kako sam sladak Gospodin, ja, Bog. Ako dođeš na ova mjesta, pokazat ću ti još više.“ ŠESTA KNJIGA Kupite Objavama Svete Brigite Švedske na Lulu (488 Stranice) Prvo poglavlje Riječi Majke Božje zaručnici koje pripovijedaju o Kristovoj ljepoti i kako su Židovi, kad su se nalazili u smrtnom strahu, išli onamo gledati njegovo lice i bili su utješeni. Majka Božja je razgovarala sa zaručnicom i reče: „Ja sam Kraljica neba; moj Sin te voli od svega srca. Zato ti savjetujem da nikoga ne voliš kao Njega; on je naime toliko poželjan da kad imaš Njega, ne možeš željeti ništa drugo; tako je lijep da je ljepota elemenata ili svjetla u usporedbi s njegovom kao sjena. Kad sam podigla svog Sina, bio je obdaren takvom ljepotom da je svatko tko ga je vidio bio utješen u boli srca koju je imao. Zato su mnogi Židovi međusobno govorili: 'Hajdemo vidjeti Marijina sina da se utješimo.' I premda nisu znali da je Božji Sin, ipak im je njegov pogled dao veliku utjehu. Njegovo je tijelo bilo tako čisto da na njemu nikad nije bilo gamadi jer su i ove prijezirne životinje držale svojeg stvoritelja u časti. Ni u njegovoj kosi se nije se nalazila niti hranila nikakva nečistoća.“