Part 3
Oh, how happy are those souls who follow the example of this Sacred Virgin, and dedicate themselves from their tender years to the service of God! Fortunate are they to have retired from the world before they were known to it! Like delicate flowers scarcely yet open, nor touched by the heat of concupiscence, they exhale a most sweet odour in the Divine Presence by means of their virtues and innocence.
SPIRITUAL FLOWERS.
Mary was like a most beautiful flower, which diffuses its perfume from its very first budding. Flowers differ in their method of diffusing fragrance, as, for instance, roses and carnations. Roses smell sweeter in the morning before mid-day; but carnations and pinks shed a more pleasing scent in the evening. The glorious Virgin was like a most beautiful rose amongst thorns, and although never for an instant did she cease to diffuse an odour of surpassing sweetness, yet the fragrance of her infancy was the most acceptable to the Divine Majesty.--_St. Francis of Sales._
Chastity is the lily of virtues, because it renders men equal to the Angels; if virtues be separated from purity, they are no longer virtues. Purity is chastity, and it possesses a glory of its own, for it clothes both soul and body with its beauty.--_The same._
As the busy bee flies to all the flowers, and sucks from each its purest juice with which to form honey, so should a religious soul observe the virtues of others, and learn, for instance, modesty from one, science from another, and obedience from a third; in a word, he should take from each one that which he perceives to be most perfect, and copy it in his own person.--_St. Antony._
EXAMPLE.
_The two Invocations of St. Philip Neri._
Of the many ejaculatory prayers of St. Philip Neri to the Most Holy Virgin, two were very familiar to him. The first was, 'Virgin Mary, Mother of God, pray to Jesus for us'; the second consisted in the two words, 'Virgin and Mother'. He used to say that they contain all the panegyrics of Mary, both because they express her admirable name, and because they declare her two miraculous privileges of _Virginity_ and _Maternity_, and the incomparable title of _Mother of God_. He composed a rosary with these two invocations, which he recited frequently with his penitents, and had always in his hands.
A pious person, who was continually tormented by evil thoughts, asked him one day for a remedy. The Saint counselled her to recite this rosary of his, which consisted in repeating these two invocations alternately, sixty-three times. She followed his advice, and in a short time recovered her peace of soul.
_Prayer of St. Gertrude_.--O Mary, Mother of Jesus, and my own dear Mother! clothe me with the fleece of the true Lamb, your Son Jesus, that His love may receive me, nourish me, possess me, and sanctify me. Shining Lily, my only hope, after God, deign to speak to your Beloved Son in my favour; say an efficacious word to Him, and faithfully and earnestly plead my cause. I beseech you, O my Mother! by your love for Jesus, to accept me as your child; be solicitous for my welfare throughout the whole course of my life, and especially at the hour of my death take me entirely under your protection. Amen.
_Ejaculation_.--Mary, Virgin and Mother! make me a Saint.
_Practice_.--Let all your actions this day be done in union with Jesus and Mary.
THIRD DAY.
CONTINUATION OF THE PRECEDING SUBJECT.
THE second point presented to our consideration in the presentation of Our Lady is that in order to consecrate herself to God in the Temple she was carried part of the way by her parents, and walked the remainder, being, however, always assisted by them. When St. Joachim and St. Anne arrived at a spot where the road was level they placed the little maiden on the ground, and allowed her to walk, but even then she lifted up her little hands to clasp theirs, that she might not stumble, and when they came to the rougher parts of the road they again took her in their arms. It should not be supposed that the intentions of her parents in allowing her to walk was to relieve themselves; they allowed it because of the satisfaction which they experienced in seeing their little daughter directing her first steps to the Temple of the Lord.
Now, it is in these two ways that our Lord leads His faithful servants in their pilgrimage through this miserable life. At times He conducts us by the hand, making us walk with Him; and very often He carries us in the arms of His Providence. He leads us by the hand when He makes us walk along the path of the exercise of virtues, because if He did not help us it would be impossible for us to take one step along this blessed road. And do we not perceive that the steps of those who have abandoned the paternal hand of Providence are almost always so many falls? The Divine Goodness wishes to lead us by the hand along our road, but He also wishes us to make use of our feet; that is to say, that we ourselves do all that is in our power, by the assistance of His grace. Therefore Holy Church, like a tender mother desirous of the good of her children, teaches us to recite daily a prayer by which we beg God to deign to accompany us during the whole course of our pilgrimage upon this earth, and to succour us by His preventing and by His accompanying grace, because without both these graces all our efforts to make one step in the way of virtue would be unavailing.
But after our Lord has led us by the hand along the road of good works which require our co-operation in order that they may become meritorious, He carries us in His arms, producing certain effects within us, in which we seem to take no part, as, for instance, in the Sacraments. Tell me candidly, what is it that we do in order to merit the reception of the Most Holy Sacrament of the Altar, which contains all the sanctity and sweetness of heaven and earth? Does not our Lord carry us in His arms in permitting us to receive Him in this Sacrament?
Oh, how happy are those souls who so pass through this mortal life as never to leave the arms of His Divine Majesty, except to do all in their power to labour in the practice of virtue, still keeping hold of the hand of their Lord! Let us never believe ourselves capable of doing the least good of ourselves. The Sacred Spouse of the Canticles teaches us this truth when she says to her Beloved: _Trahe me post Te in odorem curremus unguentorum tuorum--'Draw me, and we will run after thee to the odour of thy ointments_.' She says '_draw me_,' to teach us that our soul can do nothing of itself unless it be drawn, assisted, and anticipated by Divine Grace. But to show us that she corresponds voluntarily to this attraction, she quickly adds: '_We will run_,' as if she wished to say: If only, my Beloved, Thou stretch out Thy hand to draw me, I shall not cease to run, until Thou hast received me into Thine arms, and united me to Thy Divine Will.
Let us now pass to the third point: the consecration and dedication our glorious Lady made of her whole self unreservedly to the Divine Majesty; it is this, O faithful souls, that we should try to imitate. Our Lord does not certainly expect us to be more liberal to Him than He is to us; nevertheless, if He shows the greatness of His goodness to us by giving us His whole Self, is it not just that He should require of us the total dedication of ourselves to Him? But what means this total dedication of ourselves to God? It means that we make no reserve whatever in our consecration, not even of the least of our affections or desires; it is this that He requires of us. Listen, in fact, to this Divine Saviour of our souls: _Fili praete mihi cor tuum--'My Son,'_ says He to each one of us in particular--_'My Son, give Me thy heart.'_ 'Ah!' you will add, 'how shall I dare to give my heart to God when it is so full of imperfections and sins? How can He accept the offering of this heart in which He finds nothing but disobedience to His Most Holy Will?' Ah! be not troubled on this account, but offer it to Him all the same, because He does not require of you a pure and spotless heart, like that of the Angels and of Our Lady, but He says: 'Give Me thy heart,' such as it is. Ah! let us not refuse it to Him then, although it be full of miseries, weaknesses, and imperfections, for we know that all that is placed in the hand of His Divine Goodness is converted into good. Let us not fear, then, for when He holds this heart of ours in His hands He will know well how to render it perfect. To make it less unworthy of God let us resolve to imitate Mary; for amongst all the Saints who are proposed to us as a model we should in a special manner consider our most glorious and dear Patroness, the Queen of all Saints. What mirror more beautiful, more precious, or purer, can we place before our eyes? Is she not the most excellent example of evangelical teaching? Who amongst creatures is more adorned and enriched with every kind of virtue and grace? _Multae filiae congregaverunt divitias, tu supergressa es universus--'Many daughters have gathered riches, but thou hast surpassed them all.'_ Certainly it is beyond all doubt that there is no Saint comparable to her, because this glorious Virgin surpasses in dignity and excellence not only the greatest Saints, but the very Cherubim and Seraphim. She consecrated herself perfectly to the Divine service, from the very first instant of her Immaculate Conception.
SPIRITUAL FLOWERS.
When the senses are not well guarded, they are mysterious inlets by which our enemies insinuate themselves into our souls. A glance of curiosity changed holy King David into an adulterer and a murderer. How many have reason to exclaim with Jeremiah, _'My eye hath been the thief that has robbed my soul of every good'!--Riva_.
The choice of a state of life is so important that it constitutes the only foundation of a good or of a bad life.--_St. Greg. Naz._
The Christian who abandons himself into the hand of God, lives for God alone.--_St. Francis of Sales._
EXAMPLE.
_The Feasts of the Blessed Virgin._
The days upon which the Blessed Virgin Mary shows herself bountiful of her favours, are the feasts celebrated in her honour; and if we desire to profit by them, we must sanctify them fervently. Let us approach the Sacraments on those days, and propose to practise some particular virtue of the Blessed Virgin, adapted to the mystery of the day. For instance, on the Feast of the Immaculate Conception, let us propose to practise purity of intention; on that of her Nativity, a renewal of fervour, banishing all tepidity from our soul; on that of the Presentation, detachment from those desires which require to be mortified; on the Feast of the Annunciation, of the Visitation, on the Feast of the Purification, obedience to Superiors; and on the Feast of the Assumption, preparation for death. Such was ever the practice of all the true servants of Mary; amongst others, of St. Bernardine of Siena, of St. Gertrude, and of St. Vincent Ferrer.
Mary herself made known to St. Gertrude, as we read in the tenth chapter of the 'Revelations' of this Saint, that she rewards this practice with every kind of favour. On the Feast of the Assumption, whilst the Divine Sacrifice of the Mass was being celebrated, the Blessed Virgin showed the Saint a great number of young girls, whom she carefully guarded under her rich mantle. 'My dear daughter,' said she to her, 'behold here those souls who do all in their power to celebrate this festival worthily.'
Brother Gerard, one of the first lay-brothers of the Congregation of St. Alfonso de Liguori, had the most tender confidence in Mary. At the approach of her feasts he took care to adorn all the altars of the monastery, and his devotion was especially great to the Immaculate Conception. He wished that the faithful would fast on all the vigils of her feasts; on which days his nourishment was but a little bread and water, and he gave himself the discipline to blood. During all her novenas, he performed some abstinence or good work in her honour. When he was allowed by his Superior, he spent the night preceding her festivals prostrate before her altar in fervent prayer. It is narrated by Fathers Petrella and Giovenale that the Blessed Virgin, touched by the love of her servant, appeared to him during one of those nights, and enriched him with favours of many kinds.
_Prayer of St. Gertrude to the Sacred Heart of Mary._--O Immaculate Heart of Mary, I have nothing to offer you that is worthy of you; yet how many thanks should I not render you for all the favours that you have obtained for me from the Heart of Jesus! What reparation should I not offer you for my languor during Divine service! I would wish to render you love for love: the only good that I possess is the Sacred Heart of Jesus, which you have yourself given to me. I offer you, then, this treasure of infinite value--I can do nothing more, and nothing less do you merit from me. Accept, then, this gift, which is so dear to you; and nothing more do I desire except that you will deign to accept, also, my poor heart. Amen.
_Ejaculation._--Mother of Good Counsel, pray for me.
_Practice._--Make a sincere act of contrition for the time that you have spent away from God.
FOURTH DAY.
FIDELITY OF MARY IN FOLLOWING THE CALL OF GOD.
LET us consider in this meditation the punctual care with which Mary always followed her vocation.
God had uttered in her ears, or rather in the interior of her heart, the words of the psalm: _Audi Fili, inclina aurem tuam, et obliviscere populum tuum, et domum patris tui et concupiscet rex decorem tuum-- 'Hearken, my child, incline thine ear to Me; forget thy people and thy father's house, and the King shall desire thy beauty_.'
Ponder attentively these words: '_Hearken, child_'--_Audi Fili_. They imply that, in order to hear well, it is necessary to listen, first, very attentively--'_inclina aurem tuam_;' it is to the humble alone that God deigns to make known His Will. '_Forget thy people and thy fathers house, and the King will greatly desire thy beauty_.' This is as if He would say, do not confine thyself to listening to the word of inspiration, and abasing thyself in order that thou mayest understand it, but further strip thy heart of all affection for thy country and thy relations, and then I shall be delighted with thy beauty. O, holy and Divine seed which our Lord sows in the hearts of so many! And yet how many there are who hear the Divine call, without making one step to leave their country and go whither God calls them! Diligence is taken to examine and consider attentively whether the inspiration comes from God, or from the enemy of all good, or if it be the deception of self-love; and meanwhile, through our own fault, the Divine vocation fails in its effect. I do not wish to condemn the considerations which ought to be made in order to discern well the nature of the inspiration. By no means; but after having made your examen with simplicity, in the presence of God, and recognised His voice, go forth quickly and enter the land which He points out to you. Listen no longer to so many discourses and reasonings suggested by the spirit of the world, because procrastination under such circumstances exposes you to very serious dangers. Do not, then, lull yourself to sleep, but follow diligently the Divine attraction.
With what assiduity and with what solicitude did not the glorious Virgin obey the sacred call of God! She had no need of protracted self-examination, because she was endowed with the grace of discernment. Therefore, although but a child, she repaired without delay whither her God led her, and the King of Heaven, won by her beauty, chose her not only for His Spouse, but also for His Mother. '_Blessed are they that hear the word of God and keep it_.'
Certainly, all are not called to follow the same path, and yet they may all follow the Divine inspirations. We will explain. The Church may be considered as the Court of a great Prince or King, in whose kingdom are many vassals or under-lords. All these vassals are invited to Court, and all share in the favours of their Sovereign, but differently. Some are favoured in a very special manner, and He treats them with greater confidence than the rest, and repeats to them His secrets. But besides the graces which He grants in general to all the members of His Church, to some amongst them He bestows more precious favours; for instance, religious persons, whom He admits into His Cabinet--that is to say, into holy religion--in order to entertain Himself with them familiarly, and disclose His secrets to them in the closest union of Heart.
Amongst those who have received this grace, the Most Holy Virgin has been singularly privileged, Our Lord having made known to her secrets and mysteries which have been revealed to no other creature. Happy was she to have heard the word of God and kept it, and how happy also will you be, pious souls, if you endeavour, in imitation of her, to follow promptly the inspirations by which God manifests to you His Most Holy Will!
I am well aware that for many it is necessary that they should live in the world. These persons should use, but not abuse the riches, honours and dignities which they are allowed by the law of God to possess; and if they endeavour, in the use of these possessions, to conform their affections to the commandments of God, without following the counsels, they will be as truly blessed, and will attain to the joys of eternal life.
There are many persons who wish to consecrate themselves to God, but at the same time wish to reserve always something for themselves. They will say, for instance, I will give to God what belongs to God, and reserve for the world what is due to the world, without however doing what would be an offence to His Divine Majesty, or contrary to His most holy law. Such as these listen, it is true, to the inspirations of God, but do not correspond to them with their whole heart, and although they may be saved, yet they never will reach a high degree of perfection and glory.
There are others who are quite resolved to follow steadily the inspirations and Will of God, and also desire to live united to Him, but not in a _perfect manner_. Observe well that there is a great difference between being _all_ given to God and _wholly_ given to God. These persons of whom we speak wish to reserve to themselves the choice at least of their spiritual exercises, in order, as they say, that they may the better serve God. But to how much danger of being deceived do not they expose themselves! Regulating themselves according to their own notions, they refuse to submit to others, and they mark out for themselves a mode of life according to their own caprices. I would say to such souls: Do you not perceive that with these ideas you do not belong _wholly_ to God? Their answer would be: But I act so in order to serve God. But this is not the example that our most Blessed Lady, the glorious Virgin, gives us. On the day of her presentation she consecrated herself to God entirely, without any reserve, and never again made use of her own will or choice. O faithful souls, you ought continually to keep before your eyes the life of our dear Lady, and meditate upon it, so as to be able to conform all your actions and affections to this perfect model. You are her children, and therefore you ought to follow her, to imitate her, and make use of her as a mirror in which you should always view and study yourselves well. The sweetness which will flow from the consideration of her virtues will be received in earthen vessels; nevertheless, its fragrance will be none the less sweet. The balsam that is contained in an earthen vase is as sweet as that in a vase of crystal.
SPIRITUAL FLOWERS.
Most yellow flowers keep turned continually to the sun, but the sunflower turns not only its flowers but also its leaves towards the great luminary. In like manner the elect turn the flower of their hearts--that is, their obedience--to the commands of God's will.--_St. Francis of Sales_.
The virtues of the friends of God are ennobled and raised to the dignity of holy works by the excellence of the heart which produces them. All their virtuous actions are dedicated to God, for how can a heart that has given Him itself not give to Him all that belongs to it? Does not he who gives a whole tree give also the leaves, and flowers, and fruit?--_The same_.
The rose possesses the property of killing by its odour all the snails that come around it. Similarly, the devout soul, who is as a rose before God, should chase away and destroy all the creeping things that gather around her heart--that is to say, the coldness and tepidity which are an obstacle to her advancement in the way of God.--_The same_.
EXAMPLE.
_Lamps and Candles burnt in Honour of Mary._
It is a custom amongst Catholics to have lamps or candles burning upon altars, or before pictures of the august Mother of God for one, or three, or nine consecutive days, so as to obtain spiritual or temporal favours. This touching practice, springing from the love of Mary, comes down from the remotest antiquity. Oil and wax, as all know, have a deep signification. The flame is a symbol of the vivacity of our faith and of the firmness of our confidence; fire symbolizes the ardour of charity, and the ascent of the flame is a type of our hope. These flames intimate that we must keep the fire of charity ever burning in our hearts, so as to be always ready to receive our Divine Master whensoever He shall call us to the nuptials of the Lamb. Lamps lighted before the statues or pictures of Mary represent to us more specially the prayer of intercession, which goes direct to the Heart of God. They awaken a singular emotion in the heart of him who has faith. The oil that feeds the flame has often cost the poor man the sweat of hard labour, but he thinks little of this voluntary sacrifice, because it was the fruit of love. No one who has not visited Italy, and in particular Rome and Naples, can form an idea of the honour that is paid to the Blessed Virgin. You will find her image on all the roadsides, in the public squares, houses and shops, with lamps, often many at a time, burning before them, and the amount of oil that is consumed in this manner is considerable. This is a voluntary contribution of the poor as well as of the rich, and it is an expense that every pious family considers as necessary as their daily bread. At Rome there exists a sweet custom of writing a short prayer, often with the indulgence attached to its repetition, under each image or picture, and it is repeated by the passers-by. Who can say how many passions are repressed, how many unhappy creatures consoled, and how many hopes aroused by this short invocation?
_Prayer of St. Germanus_.--O you, who are, after God, my powerful protectress and my true consolation in this world, you who are the celestial dew that sweetens my pains; the light of my soul when plunged in darkness, my guide in my journeys, my strength in my weaknesses, my treasure in poverty, the remedy of my wounds, my joy in all my sorrows, my refuge in all dangers, the hope of my life and of my salvation, deign to hear my prayers, to take an interest in my woes, and to show me that compassion which peculiarly belongs to the Mother of a God Who entertains such love and goodness towards men. He is their Father, and He has constituted you their Mother. Ah! place me then amongst the number of your dearest children, and obtain for me from God all the graces which you know to be necessary for the salvation of my soul. Amen.
_Ejaculation_.--O Mary! be my guiding star.
_Practice_.--Examine what has been your fidelity in following your vocation, and how its obligations have been fulfilled.
FIFTH DAY.
MARY IS A MODEL TO RELIGIOUS PERSONS IN HER PRESENTATION IN THE TEMPLE. [1]