INTRODUCTION
TO THE
LIFE OF THE QUEEN OF HEAVEN
GIVING THE: REASON FOR WRITING IT, AND EXPLAINING
OTHER CIRCUMSTANCES IN CONNECTION THEREWITH.

    1. I should not be astonished to hear myself condemned as audacious, foolhardy and presumptuous by any person who will begin to realize (if realized it can be) that I, a simple woman, who is of herself but sheer weakness and ignorance and who is, on account of her sins, most unworthy, has resolved and attempted to write of divine and supernatural things. This condemnation will be the more justified in these, our present times, in which the holy Church, our mother, is so abundantly supplied with teachers and holy men, so rich in doctrines of the holy Fathers and Doctors; in this our most opportune age, when even prudent and wise persons, full of holy zeal in the spiritual life, are disturbed and troubled at the least mention of a higher life, looking upon visions and revelations as most suspicious and dangerous paths for the pursuit of Christian perfection. If no excuse can be found for such an enterprise in itself, or even for at tempting things that are so far above and superior to what man can hope to compass, and so far beyond all human capacities, then we can only conclude that to undertake them is either a sign of perverse judgment or the result of an activity far surpassing all the human power.
       
2. As faithful children of the holy Church we must confess that all the mortals, not only with the use of all their natural powers, but with the simultaneous use of all the common and ordinary graces, are but incapable and, as it were, mute and ignorant weaklings for so difficult an undertaking as to explain and describe the hidden mysteries and magnificent sacraments which the powerful arm of the Most High has wrought in that Creature whom, as his Mother, He has designed to be an immense ocean of grace and privilege and the Depositary of the greatest treasures of the Divinity. How incapable must our weakness acknowledge itself to be, when even the angelic spirits confess that words fail them when at tempting to describe that which is so far above their thoughts and capacities. The life of this Phoenix among the works of God is a book so sealed up that none is found among all the creatures of heaven and earth, worthy to open it (Apoc. 4, 3). It is evident then, that only the powerful Lord can unseal it; He who made Her more perfect than all the creatures; or She herself, the Mistress, our Queen and Mother, who was worthy to receive and properly to appreciate her ineffable gifts. It is in her power to select suitable instruments, and such as for her glory seem capable of manifesting these gifts in the proportion, at the time, and in the manner serviceable to her Onlybegotten Son.
      
3. I would willingly maintain that these instruments can be no other than the teachers and learned saints of the Catholic Church, or the doctors of the schools, who have all taught the way of truth and life. But the thoughts and the judgments of the Most High are exalted as much above our own as heaven is exalted above the earth and no one knows his mind and no one can counsel Him in his works (Rom. 11, 34);      He it is that holds the scales of the sanctuary in his hands (Apoc. 6,5),  and who weighs the winds (Job 28, 25); who grasps in his hands all the orbs (Is. 40, 12), and who, by the equity of his most holy counsels, disposes of all things with weight and measure (Wis. 11, 21), assigning to each one opportune time and place. He dispenses the light of wisdom (Ecclus. 24, 37) and by his most equitable bounty He distributes it, and no one can ascend to the heavens to draw it down (Baruch 3, 29), or fetch it from the clouds, or know its ways or investigate the hidden paths thereof (Baruch 3, 31). He alone observes it as it is in itself, and transfuses it as the vapor and emanation of his immense charity (Wis. 7, 25) as the brightness of his eternal light, as the flawless reflection and image of his eternal bounty, through holy souls among the nations in order to make them friends of the Most High and constitute them as Prophets (Wis. 7, 27). The Lord alone knows why and for what purpose He thus prepared me, the last of his creatures; why He thus called and raised me, obliged and compelled me, to write the life of his most holy Mother, our Queen and Lady.
   
4. It is beyond the prudent surmise of any man that, without this influence and power of the Most High, the thought of such a work should enter into a human heart, or such an enterprise should take shape in my mind. For I acknowledge and confess myself to be a weak woman, wanting in all virtue; therefore, it should be far from my thoughts to approach such a work, but equally as far from me to refuse it on my own account. In order that a just estimate may be had in this matter I will mention in simple truth something of that which happened to me regarding this history.

    5.  In the eighth year after the foundation of this convent, in the twenty-fifth of my life, obedience imposed upon me the office which I unworthily hold at the day, namely to be the abbess of this convent. I found myself much troubled, sorrowful and discouraged, be cause neither my age nor my inclinations were such as are requisite for governing and commanding, but they were rather such as befitted one who should be governed and obey. I knew also, that in order to invest me with this office a dispensation had been obtained. On account of these and other just reasons, the terrors with which the Most High has crucified me during all my life, were much augmented. In addition thereto God left me in dreadful doubt whether I was on the secure path or whether I should obtain or lose his friendship and grace.
   
 6. In this tribulation I cried to the Lord with all my heart that He help me and if it be his will that I should be freed from this danger and burden. Although it is true that the Lord had prepared me sometime before hand and commanded me to accept the office, and al though when I tried to excuse myself on account of my pusillanimity. He always consoled me and reiterated his command, I nevertheless did not cease my petitions, but rather augmented them. For I perceived and understood in the Lord that, although He showed this to be his holy will, which I could not hinder, yet I was aware at the same time that he left me free to retire and resist, and, if I wished, to act according to my weakness as a creature and in the consciousness of my total insufficiency; such is the prudence of the Lord in his dealings with men. Re lying on this kindness of the Lord, I increased my efforts to be relieved from this evident danger, which is so little estimated by our human nature with its bad habits and disorderly passions. The Lord, however, repeated continually that it was his will and He consoled me, admonishing me through his holy angels to obey.

7. I fled in this affliction to our Queen and Lady as  to my only refuge in all troubles, and after I had manifested to Her my way of life and my desires, She deigned to answer me in these sweetest of words: "My daughter, console thyself and do not be disturbed in thy heart on account of this labor; prepare thyself for it and I will be thy Mother and Superior, whom thou shalt obey; and the same I will be to thy subjects. I will supplement thy deficiencies and thou shalt be my agent, through whom the will of my Son and my God shall be fulfilled. In all thy temptations and troubles thou shalt take refuge with me, confer about them with me, and take the advice, which I will give thee in all things. Obey me, and I will favor thee and will continue to be attentive to thy affliction." These were the words of the Queen, as consoling as they were soothing to my soul. From that day on the Mother of mercy multiplied her mercies toward me, her slave; for She became more intimate with me and continued her intercourse with my soul, receiving me, listening to me, teaching me with ineffable condescension, giving me counsel and encouragement in my affliction, filling my soul with the light and knowledge of eternal life and commanding me to renew the vows of my profession in her presence. Finally this our most amiable Mother and Lady revealed Herself still more fully to her slave, with drawing the veil from the hidden sacraments and magnificent mysteries which are contained, though unknown to mortals, in her most holy life. And, although this blessed and supernatural light was uninterrupted, and especially clear on her festival days and on other occasions when I was instructed in many mysteries; yet it was not so full, frequent and clear as that which was after wards vouchsafed to me when She added the command that I write the history of her life according as her Majesty herself should dictate and inspire me. Particularly
on one of these festivals of the most holy Mary the Most High informed me that He had in reserve many hidden sacraments and blessings, which He had conferred upon this his heavenly Mother in the days of her pilgrimage and that it was his intention to manifest them to me, in order that I might write them down according to her^ guidance. This will of the Most High, though I resisted it, was continually present to my mind for the space of ten years, until I attempted the first writing of this divine history.

8. Consulting about my doubts with the holy princes and angels, whom the Most High had appointed to direct this work of writing the history of our Queen, and manifesting to them how great was my disturbance and affliction of heart and how stuttering and mute was my tongue for such an arduous task, they replied over and over again that it was the will of the Most High that I write the life of his most pure Mother and our Mistress. On one day especially, when I made many objections and declared to them my difficulties, and my incapability and great fears, they spoke to me these words: "With good reason thou fearest and art disturbed, O soul, doubtest and hesitatest in a matter, where we angels ourselves would do the same, as considering ourselves unable worthily to describe the high and magnificent doings of the Omnipotent in the Mother of Piety and our own Queen. But remember, dearest soul, that the firmament, the whole machinery of the world and all things created will sooner fail, than the words of the Most High Many times He has promised to his creatures, and in the holy Scriptures it is recorded, that the obedient man shall speak of victories over his enemies and shall not be reprehensible in obeying (Prov. 21, 28). And when He created the first man and gave him the command not to eat  of the tree of knowledge, he established the virtue of obedience, and swearing He swore, in order to give greater assurance to man. For the Lord has repeatedly given such an oath; for instance, when He promised to Abraham that the Messias should descend from his race, He added thereto the assurance of an oath (Gen. 22, 16); the same He did when He created the first man, assuring him that the obedient shall not err. He also repeated this oath, when He ordained that his most holy Son should die (Luke 1, 73); and He gave a like assurance to men that they, who should obey this second Adam, imitating Him in the obedience, by which He re stored what the first lost through his disobedience, shall live forever and that the enemy shall have no part in them. Remember, Mary, that all obedience takes its rise from God as from its first and principal source, and we angels obey the power of his divine right hand and his most just will. We cannot contravene or ignore it, be cause we see the immutable being of God face to face and we perceive that his will is holy, pure and true, most equitable and just. Now this certainty, which we angels possess through the beatific vision, you mortals also possess in its proper proportion as wayfarers through the words of the Lord concerning your prelates and superiors: "He who hears you, hears Me; and who obeys you, obeys Me." (Luke 20, 16). Now since obedience is rendered on account of God, who is the principal Cause and who is the Superior of all, it is befitting to his almighty Providence that He take the consequences of obedience, whenever that which is commanded is not in itself sinful. Accordingly the Lord assures us of these things by an oath, and He will sooner cease to exist, though this is impossible, than that He will fail in his word. In the same way as the children proceed from their parents, and all the living from Adam, multiplied from his natural being in his posterity; so also all superiors are constituted by God as by the supreme Lord on whose account we yield obedience to them; human beings to their living superiors, we angels to our higher hierarchies of the same nature, and all beings together, in their superiors, obey the eternal God. Remember now, that all of these have directed and commanded thee to do that, about which thou still hesitatest; if thou now shouldst begin to write by mistake, intending thereby to fulfill his commands in obedience, then the Most High would do with thy pen the same as He did with the knife of Abraham, when he was about to sacrifice his son Isaac, for on that occasion the Lord commanded one of us angels to withhold the arm and the knife. He did not thus command us to withhold thy pen, but has ordered us with lightest breath to speed it on, and while gazing on his Majesty, to direct and assist thee by illuminating thy intellect."

9. Such encouragement and instruction my holy angels and lords gave me at this time. On many other occasions the prince saint Michael informed me of the same wish and command of the Most High. By the continual enlightenments, favors and instructions of this great prince, I have understood great sacraments and mysteries of the Lord and of the Queen of heaven; for this angel was one of those, who guarded and assisted Her and who were delegated from the angelic choirs, as I will re late in its place (Part I, 201-206). He is at the same time the general patron and protector of the holy Church. He was a special witness and faithful minister of the mysteries of the Incarnation and Redemption. This I have often heard of saint Michael himself, who showed me singular favors in my troubles and dangers, and has promised me his assistance and direction in this under taking.
10. In addition to all this and other facts, which need not here be mentioned, and in addition to what I shall say farther on, the Lord has directly, in his own person, commanded and manifested to me his will many times, and in words which I shall presently repeat. He said to me one day on the festival of the Presentation of most holy Mary in the temple: "My spouse, many mysteries pertaining to my Mother and the saints have been made manifest in the Church militant; but many are still hid den, especially the interior secrets of their lives, and these I wish now to make known; and I desire thee to put them down in writing according as thou art directed by the most pure Mary. I will reveal and explain them to thee; for until now I have, according to the hidden designs of my wisdom, kept them in reserve, because the time for revealing them was not befitting or opportune to my Providence. Now, however, it is, and it is my will that thou write. Obey, soul !"

11. All these facts which I have mentioned, and many more which I could mention, would not have been urgent enough to rouse my will to an enterprise so arduous and so foreign to my condition, if to them had not been added the motive of obedience to my superiors, who are set to govern my soul and teach me the way of truth. For certainly my mistrusts and fears were not so unimportant as to permit me to come to a full decision without their commands in so great a matter, when in resolving upon others, also supernatural and vastly less difficult, I rely so much on the guidance of obedience. As an ignorant woman I have always sought this northstar, for it is a duty incumbent on all to test all things, even though they seem to be most noble and excellent beyond suspicion, by the approbation of the teachers and ministers of the holy Church. Such assurance I have been solicitous to procure for the direction of my soul, and more particularly in this undertaking of writing the life of the Queen of heaven. I have frequently tried to prevent my superiors from being moved by any accounts of my interior experiences, disguising, as much as I could, many things, and in tears begging the Lord to enlighten them and to fill them with mistrust against me, to watch over them lest they be deceived or lest they permit me to be deceived or misdirected. Many times I have desired that the very thought of allowing me to engage in this enterprise would fade from their minds.

12. I will also confess that the demon, availing himself of my natural dispositions and of my fears, has made great efforts to hinder this work by seeking to terrify and afflict me. He would no doubt have succeeded in keeping me from it if the zeal and persistence of my superiors had not counteracted my cowardice. In this persecution the Lord, the most pure Virgin and the holy angels often took occasion to renew their enlightenment, their tokens and wonders. Nevertheless, in spite of all this, I deferred, or to speak more appropriately, I resisted this undertaking many years; I refused compliance, as I will de scribe further on, not having the boldness to attempt the execution of something so far above all my powers. And I believe that this was not without special providence of his Majesty; for in the course of those years so many things have happened to me, and I may say, so many mysterious and various difficulties intervened, that I would not have been able to preserve the tranquillity and quiet of spirit, which is necessary for retaining the proper light and information; for not in all states of mind, though they are of the highest and most advanced, can the soul engage in that exalted activity which is necessary to correspond to such exquisite and delicate influences. In addition to this, there was still another reason, namely: During this protracted delay I could inform myself and assure myself of the truth of these things not only by means of the new enlightenment, which grew as time passed on, and by the prudence which experience gives, but also by the persevering insistence of the Lord, of the holy angels and of my superiors, under whose obedience I lived. Likewise an opportunity was given me to quiet my fears and misgivings, to overcome my cowardice and perplexity, and to trust that to the Lord, which I would not trust to my weakness.

13. Confiding then in the great virtue of obedience, I resolved in the name of the Lord and of my Queen and Mistress to lay aside my reluctance. I call this virtue great, not only because by it the most noble activities in the faculties of a creature, namely the mind, the judgment and free will, are offered as a holocaust to the Lord; but also because no other virtue ever assures success more unfailingly than obedience; for by it the creature then does not operate of itself alone, but also as an instrument of him that governs and commands. This was the assurance of Abraham, when he overcame the force of the natural love for his son Isaac (Gen. 22, 3). And if it was sufficient for such an act, and sufficient to detain the sun and the heavens in their swift course (Josue 10, 13), it can certainly be sufficient to influence the movement of the earth. Perchance if the hand of Oza had been guided by obedience, he would perhaps not have been punished as presumptuous in touching the ark. Well do I know that I am more unworthy than Oza in stretching out ray hand to touch, not the lifeless and figurative ark of the old covenant, but the living Ark of the New Testament, which contained the manna of the Divinity, the source of grace and the New Law. But if I remain silent, I fear with good reason to disobey most high commands, and I could exclaim with Isaias: "Woe is me because I kept my peace!" (Is. 6, 5). Therefore, O my Queen and Lady, it is better that thy benignest goodness and mercy and the blessings of thy liberal hand should shine forth through my base and unworthy efforts; it is better that I should experience thy blessings in obeying thy commands, than that I should fall into thy displeasure. It will be a work of thy clemency, O purest Mother, to raise the poor from the earth and to execute through a weak and unfit instrument, a work so difficult; for thereby Thou shalt magnify thy condescension and the graces which thy most holy Son communicates to Thee. Moreover Thou thereby shalt exclude that deceitful presumption, which might make us imagine that by human efforts, or by earthly prudence, or by the force and authority of deep discussion, this work is accomplished. Thou thereby showest, that by divine virtue Thou awakenest anew the hearts of the faithful, drawing* them toward Thee, Thou fountain of kindness and mercy. Speak therefore, O Lady, that thy servant may hear with an ardent desire fully to obey Thee (I Kings 3, 19). But how can my desires ever reach or equal my indebtedness? A befitting response on my part will be impossible, but if it were possible, I would desire to give it. O powerful and exalted Queen, fulfill thy promises by manifesting to me thy graces and attributes, in order that thy greatness may be made known and heralded through the nations and generations. Speak, O Lady, for thy servant heareth; speak and magnify the Most High in the powerful and wonderful works, which his right hand performed for Thee in thy most profound humility. Let them flow from the hollow of his hands filled with hyacinths into thine (Cant. 5, 14), and from thine to thy devout servants, in order that the angels may bless Him, the just magnify Him, and the sinners seek Him. Let all of them see the example of thy high est sanctity and purity, and by the grace of thy most holy Son, let me be favored with this mirror and efficacious rule, by which I can set my life in order. For this is to be the principal purpose and first object of my solicitude in writing thy life. This Thou hast repeatedly intimated to me, condescending to offer me a living pattern and a mirror without flaw, in which I should see and according to which I should adorn my soul, so as to become worthy to be thy daughter and the bride of thy most holy Son.

14. This shall be my whole object and intention; and therefore I shall not write as a teacher, but as a disciple; not as one instructing, but as one trying to learn, knowing that it is the duty of women to be silent in the holy Church, and to listen to the teachers (I Cor. 14, 34). But as an instrument of the Queen of heaven I will declare what She deigns to teach me and whatever She commands me; for all the souls are capable of receiving the Spirit, which her divine Son has promised to pour out over men of all conditions (Joel 2, 28). The souls are also able to communicate it in a befitting manner, whenever a higher authority acting according to the dispensations of Christ's Church so disposes. I am now convinced that the Church has authorized this history through my superiors. That I should err is possible, and to an ignorant woman, natural; but then I err, while obeying and not acting of my own free will; thus I remit myself and subject myself to those who are my guides and to the correction of the holy Catholic Church, to whose ministers I fly in all my difficulties. And I wish that my superior, teacher and confessor be a witness and a censor of this doctrine, which I receive, and also a severe and vigilant judge of the manner in which I put it into practice, or fail in the fulfilling of the obligations consequent upon this blessing.

15. Pursuant to the will of the Lord and the command of obedience, I have written for the second time this heavenly history; for during the first writing of it, though the light by which I perceived the mysteries was abundant and fruitful in proportion as my shortcomings were great, my tongue was unequal to the task of finding the proper terms, and my pen not swift enough for a full statement. I omitted some things, and with the lapse of time and by the aid of new enlightenments, I found my self better prepared to write at this second time Nevertheless there always remains much of what I understood and have seen, which I must leave unsaid; since to say all will never be possible. Besides these reasons, there was another known to me in the Lord, namely; That in my first writing my mind was much hindered from attending to the matter and arrangement of this work by my temptations and great fears. They raised such tempests of contrary thoughts and suggestions with in me, that, deeming it the greatest presumption to have attempted such an arduous task, I concluded to burn it. And I believe that this did not happen without the permission of the Lord, for in the turbulency of my soul I could not present myself in a state entirely befitting and desirable to the Lord for writing and engraving into my heart and spirit his doctrine, as He commands me to do now and as can be seen from the following event.

16. On one of the festival days of the Purification of Our Lady, after having received the most holy Sacrament, I wished to celebrate this holy festival, which was the anniversary of my profession, with many acts of thanksgiving and of total resignation to the Most High, who without any merits of mine had chosen me as his spouse. While I was thus exciting these affections, I felt in my interior a most powerful change accompanied by abundant light which raised me and urged me strongly and sweetly toward the knowledge of the essence of God, his goodness, perfections and attributes, and to the disclosing of my own misery (Wis. 8, 1). And these different things, which were placed before my understanding at one and the same time, produced in me various effects: The first was that all the attention of my mind and all my aspirations were raised on high; the other effect was, that I was humbled in mind to the very dust, in such a way that it seemed to take away my own existence. At the same time I felt a most vehement sorrow and contrition for my grievous sins, joined to the de termination to amend and to renounce all worldly things, aspiring instead toward complete love of God. In these affects I remained as if annihilated, and the greatest pain seemed but consolation, and death, but life. The Lord having pity on my faintness, in sheer mercy, spoke to me: "Be not dismayed, my daughter and spouse, for in order to pardon, to wash and to purify thee from thy sins, I will apply my infinite merits and the blood, which I shed for thee; animate thyself to desire all perfection in imitation of the life of the most holy Mary. Write it a second time in order that thou mayest supply what was wanting and impress her doctrines on thy heart. Do not again irritate my justice, nor show thyself thankless for my mercy by burning what thou shalt have written, lest my indignation deprive thee of the light which, without thy merits, thou hast received for the manifestation of these mysteries."

17. I immediately thereupon saw the Mother of God, who also spoke to me: "My daughter, as yet thou hast not derived becoming fruit for thy soul from the tree of life, which was offered thee in the writing of my history, nor didst thou enter into the substance of its contents. Thou hast scarcely yet thought of this hidden manna, nor hast thou attained that perfect and ultimate preparation, which the Almighty requires in order to engrave and imprint, in a proper manner, my virtues into thy soul. I am to give thee the befitting qualities and perfections for that which the divine right hand is to accomplish in thee. I have asked Him that, through my intercession and through the abundant graces conferred upon me, I be permitted to adorn thee and compose thy soul, so that thou mayest turn again to the writing of my life with less attention to the material and more to the spiritual and substantial part of it. Remove the hindrances which oppose the currents of divine grace flowing to thee from the Almighty through me and make thyself capable of readily accepting the full portion assigned to thee by the divine will. See that thou do not curtail or limit by thy shortcomings and imperfections." Thereupon I saw that the divine Mother clothed me in a garment whiter than the snow and more shining than the sun; and She girded me with a most precious girdle and said: "This is a participation of my purity." I also asked for the infused science of the Lord, which should serve me as most beautiful hair for my adornment and for other precious gifts and presents, the value of which I saw and knew was great, but which I was not able fully to estimate. After having thus adorned me, the heavenly Lady said: "Work faithfully and earnestly to imitate me and to be my most perfect daughter, engendered of my spirit, nourished at my breast I give thee my blessing, in order that in my name and under my direction and assistance thou mayest again resume thy writing."

18. The whole of this holy life of Mary is divided, for greater perspicuity, into three parts. The first treats of all that pertains to the first fifteen years of her life, from the moment of her most pure Conception until the moment when in her virginal womb the eternal Word assumed flesh, including all that the Most High performed for Mary during these years. The second part embraces the mystery of the Incarnation, the whole life of Christ our Lord, his Passion and Death and his Ascension into heaven, thus describing the life of our Queen in union with that of her divine Son and all that She did while living with Him. The third part contains the life of the Mother of grace during the time She lived alone, deprived of the companionship of Christ our Redeemer, until the happy hour of her transition, assumption and crowning as the Empress of heaven, where She is to live eternally as the Daughter of the Father, the Mother of the Son and the Spouse of the Holy Ghost. These three parts I subdivided into eight books, in order that they may be more convenient for use and always remain the subject of my thoughts, the spur of my will and my meditation day and night.

19. In order to say something of the time in which I wrote this heavenly history, it must be noticed that my father, brother Francis Coronel, and my mother, sister Catharine de Arana, my parents, founded in their own house this convent of the discalced nuns of the Immaculate Conception by the command and the will of God, which was declared to my mother, sister Catharine, in a special vision and revelation. This foundation took place on the octave of the Epiphany, January 13th, 1619. On the same day we took the habit, my mother and her two daughters; and my father took refuge in the order of our seraphic Father Saint Francis, in which two of his sons had already been living as religious. There he took the habit, made his profession, lived an exemplary life, and died a most holy death. My mother and myself received the veil on the day of the Purification of the Queen of heaven, on the second of February, 1620. On account of the youth of the other daughter her profession was delayed. The Almighty in his sheer goodness favored our family so much, that all of us were consecrated to Him in the religious state. In the eighth year of the foundation of this convent, in the twenty-fifth of my age, in the year of our Lord 1627, holy obedience imposed upon me the office of abbess, which to this day I unworthily hold. During the first ten years of the time in which I held this office, I received many commands from the Most High and from the Queen of heaven to write her holy life, and I continued in fear and doubt to resist these heavenly commands during all that time until the year 1637, when I began to write it the first time. On finishing it, being full of fears and tribulations, and being so counseled by a confessor (who directed me during the absence of my regular confessor), I burned all the writing containing not only this history, but many other grave and mysterious matters; for he told me, that women should not write in the Church. I obeyed his commands promptly; but I had to endure most severe reproaches on this account from my superiors and from the confessor, who knew my whole life. In order to force me to rewrite this history, they threatened me with censures. The Most High and the Queen of heaven also repeated their commands that I obey. During this second writing, so abundant was the light concerning the divine Essence, so copious were the blessings of the divine right hand for the renewal and vivification of my soul in the teachings of my heavenly Mother, so perfect were the instructions and so exalted were the sacraments communicated to me, that it was necessary to write an other book in connection with this history, the title of which will be: "Laws of the Spouse; heights of his divine love and fruits gathered from the tree of life of most holy Mary, our Lady." By divine favor I begin rewriting this history on the eighth of December, 1655, on the day of the Immaculate Conception.

BOOK ONE

Treats of the Divine Fore-Ordainment of Christ and His Mother
as the Highest Ideals of all Creation;
of the Creation of the Angels and Men as their Servants;
of the Lineage of the Just Men,
Finally Resulting in
the Immaculate Conception and Birth of the Queen of Heaven;
and of Her Life up to Her Presentation in the Temple.

CHAPTER I.
CONCERNING TWO SPECIAL VISIONS
VOUCHSAFED TO MY SOUL BY THE LORD
AND CONCERNING OTHER ENLIGHTENMENTS AND MYSTERIES,
WHICH COMPELLED ME TO WITHDRAW FROM EARTHLY THINGS
AND RAISED MY SPIRIT TO DWELL ABOVE THE EARTH.

1. I confess to Thee (Matth. 11, 25) and magnify Thee, King Most High, that in thy exalted Majesty Thou hast hidden these high mysteries from the wise and from the teachers, and in thy condescension hast revealed them to me, the most insignificant and useless slave of thy Church, in order that Thou mayest be the more admired as the omnipotent Author of this history in proportion as its instrument is despicable and weak.
2. After I had overcome the above mentioned reluctance and disorderly fears which caused so much timid hesitation, lest I suffer shipwreck in that sea of marvels, the most exalted Lord caused me to feel a virtue from on high, strong, sweet, efficacious and gentle; an enlightenment which illumined the intellect, subjected the rebellious will, tranquillizing, directing, governing and attracting the whole range of interior and exterior senses, thus subjecting my entire being to the will and pleasure of the Most High and directing it in all things toward his honor and glory alone. Being thus prepared, I heard a voice from the Almighty, which called me and raised me up toward Him, exalting my dwelling-place on high (Ecclus. 51, 13) and strengthening me against the lions, that hungrily roared about me in order to snatch my soul from the enjoyment of great blessings in the boundless mysteries of this holy Tabernacle and Surrounded by the sorrows of death and perdition (Ps. 17, 5) and beset by the flames of Sodom and Babylon, in which we live, it liberated me from the portals of sorrow, into which I was enticed to enter. My enemies, forming visions of fallacious and deceitful delights for the misleading of my senses and the capture of them by pretended pleasures, set their allurements about me, in order that I might blindly turn toward these flames and be consumed by them. But from all these snares, laid for my footsteps (Ps. 56, 7), the Most High has delivered me, elevating my spirit and teaching me by the most efficacious admonitions the way of perfection. He invited me to a life spiritualized and angelic, and obliged me to live so cautiously, that in the midst of the furnace, the fire touched me not (Eccli. 51, 6). He often liberated me from the impure tongue, when it sought to communicate to me its earthly fables (Ps. 118, 85). His Majesty invited me to rise from the dust and littleness of the law of sin, to resist the defections of sin-infected nature and restrain its disorders, combating them by his enlightening inspirations and raising myself above myself (Lam. 3, 28). He called me repeatedly, sometimes by the power of his omnipotence, sometimes with the correction of a Father, and at others with the love of a Spouse, saying: Arise, my dove, creation of my hands, make haste and come to Me (Cant. 2, 10), who am the light and the way (John 8, 12), he that follows Me, walks not in darkness. Come to Me, who am the secure truth, and unchangeable holiness, to Me, who am the Powerful and the Wise, and the Teacher of those that follow wisdom (Wis. 7, 15).
3. These words were like arrows of sweet love, which filled me with admiration, reverence, knowledge and dread of my sins and of my vileness, so that I retired from his presence, shrunken and annihilated in the knowledge of my nothingness. And the Lord spoke to me: "Come, O soul, come to Me, who am thy omnipotent God, and although thou hast been a prodigal child and a sinner, arise from the earth and come to Me, thy Father; receive the stole of my friendship and the ring of a spouse."
4. Still remaining in that secure retreat of which I have spoken, I saw on a certain day, six angels, whom the Almighty had appointed to assist and guide me in this undertaking and in other dangers. Coming toward me, they purified and prepared my soul, and then presented me before the Lord. His Majesty gave to my interior being a new light and, as it were, a participation in glory, by which I was made capable and desirous of seeing and understanding the things, which are above the powers of a mere terrestrial creature. Soon after, two other angels, of a still higher order, appeared to me and I felt within me the power of the Lord by which they called me. I understood that they were most mysterious envoys and that they wished to reveal to me high and hidden sacraments. Eagerly I responded, and desirous of enjoying the blessing which they pointed out to me, I declared to them, how ardently I longed to see what they wished to show me and yet so mysteriously concealed from me. Then they at once answered with great serenity: "Restrain thyself, O soul." I turned to the great princes of heaven and said: "Princes of the Almighty and messengers of the great King! Why do you now detain me contrary to my will and why do you defer my joy and my delight, after you have called me? What force is this of yours, and what power, which calls me, fills me with fervor, which allures and yet detains me, which attracts me to follow after the odor of my beloved Lord and of his ointments, and yet restrains me with strong bonds? Tell me the cause of all this!" They answered: "Because, in order to be instructed in all these mysteries, thou must needs, O soul, come with bare feet and despoiled of all thy desires and passions; for these mysteries do not accommodate or lend themselves to disordered inclinations. Take off thy shoes like Moses (Exodus 3, 5), for such was the command given to him before he could see the wonderful bush." "Princes of heaven and my lords," I answered, "much was asked of Moses, when he received the command to perform the works of an angel while yet living in mortal flesh: but he was a saint, and I am but a sinner full of miseries. My heart is disturbed and I am in conflict with the slavery and the oppression of sin, which I feel in my members, and which are opposed to the law of the spirit" (Rom. 7, 23). To which they rejoined: "Soul, it would in deed be for thee a most difficult enterprise, if thou hadst to execute it merely with thy own power; but the Most High, who wishes to see in thee this disposition, is powerful, and He will not deny to thee his help, if from thy heart thou ask his assistance and thou prepare thyself to receive it. And his power, which caused the bush to burn and at the same time prevented it from being consumed, can prevent also the fire of the passions which encompass and beset the soul, from consuming it, if it truly desires to be saved. His Majesty asks for that which He desires, and can execute what He asks. Strengthened by Him, thou canst do that which He commands (Phil. 4, 13); take off thy shoes and weep in bitter sorrow, call out to Him from the bottom of thy heart, in order that thy prayers may be heard and thy desires fulfilled."
5. Presently I saw a most precious veil covering a treasure and my heart burned with desire to see it raised and to look upon the sacred mystery which I understood was hidden beneath. My desire was answered in the following manner: "Obey, O soul, in what was enjoined and commanded thee; despoil thyself of thyself, and then this mystery will be revealed to thee." I resolved to amend my life and to overcome my appetite; I sighed and wept with many aspirations from my inmost soul for the manifestation of this blessing. While I made my good resolves, the veil which covered the treasure, began to be lifted. Presently the veil fell entirely and my interior eyes saw what I shall not know how to describe in words. I saw a great and mysterious sign in heaven; I saw a Woman, a most beautiful Lady and Queen, crowned with the stars, clothed with the sun, and the moon was at her feet (Apoc. 12, 1). The holy angels spoke to me: "This is that blessed Woman, whom Saint John saw in the Apocalypse, and in whom are enclosed, deposited and sealed up the wonderful mysteries of the Redemption. So much has the most high and powerful God favored this Creature, that we, his angelic spirits, are full of astonishment. Contemplate and admire her prerogatives, record them in writing, because that is the purpose for which, according to the measure suitable to thy circumstances, they will be made manifest to thee." I was made to see such wonders, that the greatness of them took away my speech, and my admiration of them suspended my other faculties; nor do I think that all the created beings in this mortal life will ever comprehend them, as will appear in the sequel of my discourse.
6. On another day, while my soul sweetly tarried in the aforesaid habitation, I heard a voice from the Most High saying: "My spouse, I desire that thou rouse thy self in earnest to seek Me, and to love Me with fervor; that thou make thy life more angelic than human, and that thou forget entirely the terrestrial affairs. I wish to raise thee as one that is poor from the dust, and as one full of need from the dunghill (Ps. 112, 7), so that, while I exalt thee, thou mayest humiliate thyself, and the nard of thy sweet odor may remain in my presence; knowing thy own misery, be thou convinced from the bottom of thy heart, that thou meritest for thyself only tribulation and humiliation. Consider my greatness and thy littleness; remember that I am just and holy; I deal with thee considerately, making use rather of my mercy and not chastising thee as thou deservest. Strive to build upon this foundation of humility all the other virtues in order to fulfill my wishes. I appoint my Virgin Mother to teach, correct and reprehend thee. She will spur thee onward and accompany thy footsteps according to my liking and pleasure."
7. While the Most High spoke to me the Queen stood near by; and the heavenly Princess disdained not to accept the office which his Majesty assigned to Her. She accepted it benignly and said to me: "My daughter, I desire that thou be my disciple and my companion, and I will be thy Teacher; but remember that thou must obey me courageously and from this day on no vestige of a daughter of Adam must be found in thee. My conduct and my works during my pilgrimage on earth, and the wonders, which the arm of the Almighty wrought through me, shall be the mirror and the model of thy life." I prostrated myself before the throne of the King and Queen of the universe and I offered to obey Her in all things; I gave thanks to the Highest for the favor, which He, so much in excess of my merits, conferred upon me in giving me such a Guide and Protectress. Into Her hands I renewed the vows of my profession; I offered myself to Her and proposed to work anew at the amendment of my life. Again the Lord spoke to me: "Behold and see!" Turning I saw a most beautiful ladder with many rungs; around it were many angels, and a great number of them were ascending and descending upon it His Majesty said to me: "This is the mysterious ladder of Jacob, the house of God and the portal of heaven (Gen. 28, 17); if thou wilt earnestly strive to live irreprehensible in my eyes, thou wilt ascend upon it to Me."
8. This promise incited my desires, set my will aflame and enraptured my spirit; with many tears I grieved, that I should be a burden to myself in my sinfulness (Job. 7, 20). I sighed for the end of my captivity and longed to arrive where there would be no obstacle to my love. In this anxiety I passed some days, trying to reform my life; I again made a general confession and corrected some of my imperfections. The vision of the ladder continued without intermission, but it was not explained to me. I made many promises to the Lord and proposed to free myself from all terrestrial things and to reserve the powers of my will entirely for his love, without allowing it to incline toward any creature, be it ever so small or unsuspicious; I repudiated all visible and sensible things. Having passed some days in these affections and sentiments, I was informed by the Most High, that the ladder signified the life of the most Holy Virgin, its virtues and sacraments. His Majesty said to me: "I desire, my spouse, that thou ascend this stair of Jacob and enter through this door of heaven to acquire the knowledge of my attributes and occupy thyself in the contemplation of my Divinity. Arise then and walk, ascend by it to Me. These angels, which surround it and accompany it, are those that I appointed as the guardians of Mary, as the defenders and sentinels of the citadel of Sion. Consider Her attentively, and, meditating on her virtues, seek to imitate them." It seemed to me then, that I ascended the ladder and that I recognized the great wonders and the ineffable prodigies of the Lord in a mere Creature and the greatest sanctity and perfection of virtue ever worked by the arm of the Almighty. At the top of the ladder I saw the Lord of hosts and the Queen of all creation. They commanded me to glorify, exalt and praise Him on account of these great mysteries and to write down so much of them, as I might bring myself to understand. The exalted and high Lord gave me a law, written not only on tablets, as He gave to Moses (Exod. 31, 18), but one wrought by his omnipotent finger in order that it might be studied and observed (Ps. 1, 2). He moved my will so that in her presence I promised to overcome my repugnance and with her assistance to set about writing her history, paying attention to three things: First, to remember that the creature must ever seek to acknowledge the profound reverence due to God and to abase itself in proportion to the condescension of his Majesty toward men and that the effect of greater favors and benefits must be a greater fear, reverence, attention and humility; secondly, to be ever mindful of the obligation of all men, who are so forgetful of their own salvation, to consider and learn what they owe to the Queen and Mother of piety on account of the part assumed by Her in the Redemption, to think of the love and the reverence which She showed to God and the honor in which we are to hold this great Lady; thirdly, to be willing to have my spiritual director, and if necessary the whole world, find out my littleness and vileness, and the small returns which I make for what I receive.
9. To these my protestations the most Holy Virgin answered: "My daughter, the world stands much in need of this doctrine, for it does not know, nor does it practice, the reverence due to the Lord omnipotent. On account of this ignorance his justice is provoked to afflict and humiliate men. They are sunken in their carelessness and filled with darkness, not knowing how to seek relief or attain to the light. This, however, is justly their lot, since they fail in the reverence and fear, which they ought to have." Besides this the Most High and the Queen gave me many other instructions, in order to make clear to me their will in regard to this work. It seemed to me temerity and want of charity toward myself, to reject the instruction which She had promised me for narrating the course of her most holy life. It seemed equally improper to put off the writing of it, since the Most High had intimated this as the fitting and opportune time, saying to me in this regard: "My daughter, when I sent my Onlybegotten, the world, with the exception of the few souls that served Me, was in worse condition than it ever had been since its beginning; for human nature is so imperfect that if it does not subject itself to the interior guidance of my light and to the fulfillment of the precepts of my ministers by sacrificing its own judgment and following Me, who am the way, the truth and the life (John 14, 6), and by carefully observing my commandments in order not to lose my friendship, it will presently fall into the abyss of darkness and innumerable miseries, until it arrives at obstinacy in sin. From the creation and sin of the first man until I gave the law to Moses, men governed themselves according to their own inclinations and fell into many errors and sins (Rom. 8, 13). After having received the law, they again committed sin by not obeying it (John 7, 19) and thus they lived on, separating themselves more and more from truth and light and arriving at the state of complete forgetfulness. In fatherly love I sent them eternal salvation and a remedy for the incurable infirmities of human nature, thus justifying my cause. And just as I then chose the opportune time for the greater manifestation of my mercy, so I now select this time for showing toward them another very great favor. For now the hour has come and the opportune time to let men know the just cause of my anger, and they are now justly charged and convinced of their guilt. Now I will make manifest my indignation and exercise my justice and equity; I will show how well justified is my cause. In order that this may come to pass more speedily, and because it is now time that my mercy show itself more openly and because my love must not be idle, I will offer to them an opportune remedy, if they will but make use of it for returning again to my favor. Now, at this hour, when the world has arrived at so unfortunate a pass, and when, though the Word has become incarnate, mortals are more careless of their weal and seek it less; when the day of their transitory life passes swiftly at the setting of the sun of time; when the night of eternity is approaching closer and closer for the wicked and the day without a night is being born for the just; when the majority of mortals are sinking deeper and deeper into the darkness of their ignorance and guilt, oppressing the just and mocking the children of God; when my holy and divine law is despised in the management of the iniquitous affairs of state, which are as hostile as they are contrary to my Providence; when the wicked least deserve my mercy; in these predestined times, I wish to open a portal for the just ones through which they can find access to my mercy; I wish to give them a light by which they can dispel the gloom that envelops the eyes of their minds. I wish to furnish them a suitable remedy for restoring them to my grace. Happy they who find it, and blessed they who shall appreciate its value, rich they who shall come upon this treasure, and blessed and very wise those who shall search into and shall understand its marvels and hidden mysteries. I desire to make known to mortals how much intercession of Her is worth, who brought restoration of life by giving mortal existence to the immortal God. As recompense I desire that they look upon the wonders wrought by my mighty arm in that pure Creature, as upon a mirror by which they can estimate their own ingratitude. I wish to make known to them much of that, which according to my high judgment is still hidden concerning the Mother of the Word."
10. "I have not revealed these mysteries in the primitive Church, because they are so great, that the faithful would have been lost in the contemplation and admiration of them at a time when it was more necessary to establish firmly the law of grace and of the Gospel. Although all mysteries of religion are in perfect harmony with each other, yet human ignorance might have suffered recoil and doubt at their magnitude, when faith in the Incarnation and Redemption and the precepts of the new law of the Gospel were yet in their beginnings. On this same account the person of the incarnate Word said to his disciples at the last supper: "Many things have I to say to you; but you are not yet disposed to receive them" (John 16, 12). These words He addressed to all the world, for it was not yet capable of giving full obedience to the law of grace and full assent to the faith in the Son, much less was it prepared to be introduced into the mysteries of his Mother. But now, mankind has greater need for this manifestation, and this necessity urges Me to disregard their evil disposition. And if men would now seek to please Me by reverencing, believing, and studying the wonders, which are intimately connected with this Mother of Piety, and if they would all begin to solicit her intercession from their whole heart, the world would find some relief. I will not longer withhold from men this mystical City of refuge; describe and delineate it to them, as far as thy shortcomings allow. I do not intend that thy descriptions and declarations of the life of the Blessed Virgin shall be mere opinions or contemplations, but reliable truth. They that have ears to hear, let them hear. Let those who thirst come to the living waters and leave the dried-out cisterns; let those that are seeking for the light, follow it to the end. Thus speaks the Lord God Almighty!"
11. These are the words of the Most High on the occasion before mentioned. Obedient to the authority, which commands me, I will in the following chapter describe the manner in which I receive my information and enlightenment, and how I see the Lord. Thus complying with his orders, I will explain, once for all, the illuminations and the favors which are vouchsafed to me for this work and to which I will refer in the sequel of this history.

CHAPTER II.
HOW THE LORD,
IN THE STATE IN WHICH HE HAD PLACED ME,
MANIFESTED TO ME THE MYSTERIES
OF THE LIFE OF THE QUEEN OF HEAVEN.

12. It seemed to me proper to preface this history with an explanatory chapter, describing and explaining once for all, as far as is given me and as far as I can, the manner in which the Lord manifested to me these wonders.
13. Ever since I have had the use of reason, I was conscious of especially one blessing, which in my estimation is the greatest of all those bestowed upon me by God's liberality; namely, a great and penetrating fear, lest I should lose Him. And this moved and urged me on to strive after the better and more secure way and to follow after it and implore it from the Lord day after day. He has wounded my flesh with the dart of fear of his judgments (Ps. 118, 120), and I live continually in the dreadful thought: Have I perhaps lost the friendship of the Most High or am I still in his friendship? My bread day and night have been the tears, which this fear has drawn from my eyes (Ps. 91, 4). On account of this dread, since it is more necessary than ever that the friends of the Lord should practice their virtues in secret and with out ostentation, I have in these latter times begun to send up earnest and heartfelt prayers and petitions to the Lord, asking also the intercession of the Queen and Virgin, that I may be guided and led along the secure paths hidden from the eyes of men.
14. In answer to these repeated prayers the Lord said: "Do not fear, soul, nor afflict thyself; for I will give thee a state of mind and show thee a path of light and security, which only its Author himself could know of or even conceive. Whatever is exterior and dangerous shall leave thee today and thy treasure shall be altogether hidden. Take care of it on thy part and preserve it by a perfect life. I will direct thee toward a hidden path, unobstructed, unfailing and pure; walk thou in it." And presently I felt a change within me and a highly spiritualized state of mind. To my understanding was given a new light, which illuminated it and infused into it a knowledge of all things in God, and of his operations as they are in themselves and as they are known and seen by God, according to the measure of his communication. It is a knowledge of light, holy, sweet and pure, subtle, penetrating, sure and agile, causing love of good and hatred of evil. It is a breath of the power of God and an emanation of a most subtle light, which acts as a mirror for my understanding. Thus the higher faculties and the interior perception of my soul began to expand in their activity. For the Object, by means of the light which flashed from It, showed Itself to be infinite, though the perception of It remained limited and the understanding finite. It is a vision as it were of the Lord seated on a throne of great majesty, where, always within mortal limitation, I perceive his attributes distinctly. A veil, which seems like purest crystal intervenes, through which the wonderful attributes and perfections of God appear distinctly and clearly perceptible; yet this vision is not entire, immediate or intuitive, or entirely free from obstruction, but always comes through a medium, which is nothing else than this crystalline covering above mentioned. The perception of that which it covers is not painful to the understanding, but is marvelous, because the mind is aware that what is perceived is infinite, and that the one who perceives is finite. The mind reposes in the hope of once possessing that which it perceives, and of once seeing the veil removed and the medium done away with, as soon as the soul shall have been freed from the mortality of the body (II Cor. 4, 6).
15. In this vision there are three different ways or degrees, according to the different methods, by which the divine Will communicates it and according to the dispositions of the human will. Sometimes He manifests Himself more clearly, at other times less. At times some mysteries are revealed to the exclusion of others of great importance. This difference is usually in accordance with the dispositions of the soul; for if the soul does not preserve itself in peace or if it is guilty of some fault, no matter how small, it will not experience this vision in its fullness. In the one I have described the Lord is perceived so plainly and so securely, that there is not the least room for doubt. However, the conviction of the real presence of God in the vision always precedes and impresses itself upon the mind, before one understands fully that which his Majesty speaks. And this knowledge produces a pleasing constraint, powerfully and efficaciously urging the soul onward to love, serve, and obey the Most High. In this vision great truths are made clear; how estimable virtue is, and what a valuable treasure is its exercise and preservation. The beauty and security of virtue is exhibited and a powerful impulse given toward the good, while a hatred and disgust toward evil and all disorderly inclinations fills the soul, very often entirely subduing them. As long as the soul enjoys this vision and does not lose it, it will never be conquered (Wis. 7, 30), because it gives life, security, fervor and  joy. Strongly and lovingly it calls and urges the soul onward, gives it lightness and alertness, and establishes the superior part of the being firmly above the inferior. Even the body becomes agile and spiritualized during such times, freeing itself from its grossness and weight.
16. And beginning to perceive and feel these delightful sensations, the soul lovingly calls out to the Most High: "Trahe me post Te" (Cant. 1, 3) let us run together; for, united to its Beloved, it does not any more feel the doings of this earthly life. Seeking to fly after the odor of the ointments of its Beloved, it begins to live more where it loves, than where it lives. Having already left behind its lower nature, it turns back only for the purpose of reforming it and curtailing its animal appetites of the passions. If at any time they seek to rise in rebellion, the soul will subdue them with alacrity, for already "not I live, but Christ liveth in me" (Gal. 2, 20).
17. To a certain extent, in all these holy operations and aspirations, is felt the assistance of the spirit of Christ, who is the God and the life of the soul (John 5, 11) and who is known as such by the fervor, by the enlightenment, by the holy desires, by the light, and by the facility of action inspired by Him. These are such, that only God can be the Author of them. One feels the uninterrupted activity of love which it causes, and of intimate conversation with God, living and continuous, which rivets the attention of the mind to the things of God and withdraws it from earthly things. Christ manifests Himself as living within the soul, exerting his power and dispersing the darkness by his light. This may be properly designated as standing in the entrance of the house of the Lord; for there the soul beholds the splendor emanating from the beaconlight of the Lamb of God (Apoc. 21, 23).
18. I do not say that this is the whole light, but it is part of it; and it consists in a knowledge superior to the capabilities and faculties of a creature. In furtherance of this vision the Most High animates the intellect by a certain subtlety and light, thus adapting it for the exalted knowledge. Moreover the knowledge thus given is accompanied by the certainty which is peculiar to faith, as experienced in regard to the more common truths of revelation. Faith accompanies the vision and the Omnipotent gives to the soul power to appreciate the value of the knowledge and the light, which He infuses. Its light is inextinguishable (Wis. 7, 10) and all good things and a nobility of great price come to me with it. This light goes before me, directing my ways (Wis. 8, 16) and I took possession of it unerringly, and I desired to communicate it without envy, nor have I concealed its excellence. It is a participation of the Divinity and its presence is a great delight and joy. It teaches great things freely and it disciplines the heart; with irresistible force it banishes and expels the deceitful things of this world, wherein, solely by looking upon them in this light, the spirit finds immeasurable bitterness. By it the soul leaves behind the perishable things and flies to the sacred refuge of eternal truths. It enters into the cellar of fermented wine (Cant. 2, 4) where the Most High orders in me most holy charity. And by it He urges me to be patient and without envy (I Cor. 13, 4), to be kind with out offense, to be free from pride and ambition or anger, thinking ill of nobody and suffering and tolerating all things. Its voice is ever within me (Prov. 8, 1) and secretly warns me powerfully to do what is most holy and most pure, teaching me in all things; and if I fall short in the slightest degree, it reprehends me without ever passing over the smallest point.  
19. This is the light, which at one and at the same time enlightens, raises to fervor, teaches and reprehends, chastens and enlivens, calls and deters, warns and compels, makes clear the distinction between good and evil, discloses the hidden and the profound, the length and the breadth (Eph. 3, 18); which reveals to me the world, its state, its inclinations, its deceits and the lies and fallacies of its lovers and clients. Above all, it teaches me to despise the world, to tread it under foot and to raise my self to the highest Lord and Governor of the universe. And in his Majesty I see and learn the ordering of all things (Wis. 7, 17), the power of the elements, the beginning, the middle and the end of time, its changes and variations, the onward course of the years, the harmony of all creatures and their innate qualities; all the secrets of men, their acts and their thoughts; how far they stray from the Lord; the dangers in which they live and the errors of their ways; the states and governments, their curtailed existence and their great instability, their beginning and their end, the true and the false principles which guide them. All this is learnt and seen distinctly in God through this light, even as far as pertains to the separate individuals and circumstances. But as soon as the soul descends to a lower condition and a more ordinary state, wherein it must make use only of the substance or acquired habit of this enlightenment and cannot enjoy its full splendor, this exalted knowledge of persons, of conditions, and of the secret thoughts before described is more circumscribed and limited. In this lower state I perceive only so much as is necessary to avoid danger and fly from sin, and to feel true compassion with other persons, though at the same time I am not permitted to speak clearly with any one about that which is revealed to me of their evil state. I could not do it if I tried, for  it seems as if I am made dumb, except at times, when the Author of this light gives me permission and commands me to admonish one of my neighbors. But even on such occasions I must not disclose the nature of my cognition, but I am constrained to speak to the heart, using plain arguments, simple, ordinary and charitable persuasion in God. At the same time I am urged to pray for their necessities, which for that object become known to me.
20. Although all these things were revealed to me with the greatest clearness, yet never has the Lord shown me the final ruin of any soul, which has damned itself. This knowledge is withheld from me by the providence of God, because He is so just, that He does not deem it befitting to reveal the damnation of a soul except for some great purpose; and if I were to come to the knowledge of such a great ruin, I think I should die of sorrow. This would doubtlessly be the effect of such a revelation, so great is the grief caused by the sight of a soul forever separated from God. I have besought Him not to show me any one who will damn himself. I would not refuse, at the cost of my life, to liberate any one who is in sin, nor would I object even to see the present state of such soul; but may I never see one, who is beyond redemption!
21. This light is given me, not that I may reveal my secrets in particular, but that I may make use of it with prudence and wisdom. Though it continues to be only accidental, it remains with me in the same way as some substance, that vivifies and comes from God himself; and in the manner of a habit, to insure the good government of my lower appetites and feelings. Moreover, in the superior part of my soul, I enjoy a vision and habitation of peace and I understand the mysteries and sacraments of the life of the Queen of heaven and of other mysteries of faith, which were thus continually made manifest and  present to me in this never failing light And if at any time I descend, creaturelike, to attend to human affairs, the Lord presently calls me with a sweet yet rigorous severity and again draws my attention to his words and teachings and to the conscious meditation of these sacraments, graces and virtues, and to the exterior and interior works of the Virgin Mother, as I will explain farther on.
22. Thus, when in the state of enlightenment afore said, I see also and recognize the same Queen and Lady as She speaks with me; also the holy angels, their nature and excellence. Sometimes I see and recognize them in the Lord, at other times I see them in themselves; but with this difference that in seeing them in themselves, I descend to a lower grade of knowledge. I perceive also this difference, which results from the object and from the kind of knowledge. In this lower degree of vision I see, speak and listen to the holy princes; they converse with me and explain many of the mysteries, which the Lord has shown me. The Queen of heaven likewise manifests and propounds to me the mysteries of her most holy life and of its admirable events. With great clearness I recognize each one of these holy persons, feeling the divine effects, which each one excites in the soul.
23. But when I see these same persons in the Lord, I perceive them as through a mirror placed freely by His Majesty, in which He shows to me the saints according to his pleasure, with great clearness and producing most exalted effects in my soul. For this admirable light, the Lord himself becomes known, as also the Saints and their excellent virtues and wonderful works; likewise the manner in which they exercised these virtues by the help of the graces, that made them capable of all this (Philip 4, 13). In this state of knowledge the creature is more abundantly and completely filled with a joy, that still further increases the power and satisfaction of the soul, and poises it as if on its center of gravity. For, the more intellectual and the less corporeal or imaginary the light, so much the more powerful and exalted are the effects, and so much the more substantial and certain is the knowledge attained. Yet also here there is a difference: for the vision or knowledge of God himself, of his attributes and his perfections is superior and its effects are most sweet and affable; while the vision and knowledge of the creatures, even in the Lord, is of an inferior order. This inferiority, it seems to me, arises in part from the soul itself; since its own vision is so limited, that it cannot attend to or perceive God so well, when seeing Him conjointly with creatures, as when seeing Him by Himself and without them. Also this vision of God by Himself is accompanied by a greater plenitude of joy than the vision of creatures in God. So delicate is this cognition of the Divinity, that to attend to any other thing in conjunction with it, impairs to a certain extent its clearness, at least so long as we shall be in our mortal state.
24. In the inferior state, which I have mentioned, I see the most holy virgin and the angels in themselves and their mode of teaching me, speaking to me, and enlightening me. I understand this to be similar to the mode in which the angels themselves enlighten, communicate and speak with each other, when the superior orders enlighten the inferior. The Lord is the first cause of this light, but the Queen who has received it in its highest plenitude, communicates it as through a channel to the superior part of my soul, so that I begin to know her excellence, her prerogatives and mysteries in the same manner as an inferior angel perceives that, which is communicated to him by the superior spirits. I recognize Her also by the doctrine which She teaches, by the efficacy peculiar to it, and by other qualities, which are felt and tasted and which indicate the purity, elevation and certainty of these visions. There, nothing impure, or obscure, or false, or suspected is met with; and nothing that is holy, pure and true is withheld from view. The same happens to me in its proper proportion, when conversing with the holy angels; for the Lord himself has often informed me, that they enlighten and communicate with me in the same manner as they converse with each other. Often it happens that the enlightenments pass through all these channels and conduits in succession: the Lord gives the intelligence or light, the most holy Virgin reveals it to me and the angels express it to me in words. At other times (and this is the most ordinary mode) the Lord communicates and teaches me his holy doctrine, sometimes the most holy Queen, and sometimes the holy angels. It also happens, that I receive only the understanding of things, and then I am left to find for myself the terms which befit that which I hold in the intelligence. In finding these terms I may err, if the Lord allows, for I am only an ignorant woman and I must rely on what I have heard. If any difficulties arise in the explanation of my visions, I take counsel with my master and spiritual guide, especially in more difficult and arduous matters.
25. In this condition and state I very seldom see corporeal visions, but imaginary visions I see sometimes; these are of a much lower grade than the exalted, more spiritual, or intellectual vision, of which I have until now spoken. But this I can assert with confidence: in all the spiritual enlightenments, which I receive, great and small, lower or higher, whether they come from the Lord, the most blessed Virgin, or the holy angels, in all of them I obtain most abundant light and help of salvation, enabling me to see and know the truth and the possibility of greater perfection and sanctity. I feel within me a divine force, which compels me to seek the greater purity of my soul, and advancement in the grace of the Lord, which makes me ready to die for it and to act in all things according to greater perfection. With the help of the different grades and kinds of intelligence already described, I learn to know all the mysteries of the life of the Queen of heaven to the great advancement and rejoicing of my spirit. For this I thank the Almighty with my whole heart and mind, I magnify Him, I adore and praise Him as the all powerful and holy God, strong and admirable, worthy of honor, magnificence, glory and reverence through all the ages. Amen.

CHAPTER III.

OF THE KNOWLEDGE OF THE DIVINITY,
WHICH WAS CONFERRED UPON ME,
AND OF THE DECREE OF THE CREATION OF THE WORLD.

26. O King, most high and most wise Lord: How incomprehensible are thy judgments, and inscrutable thy ways (Rom. 11, 24)! Invincible God, enduring for ever and whose beginning is unknown (Eccli. 18, 1)! Who can understand thy greatness and who can be worthy of thy most magnificent works, or who can tell Thee why Thou hast created them (Rom. 9, 20)? For Thou art exalted above all of them and our vision cannot reach Thee and our understanding cannot comprehend Thee. Mayest Thou be blest, magnificent King, because Thou has deigned to show me, thy slave and a vile worm of the earth, great sacraments and most sublime mysteries, exalting my habitation and raising my spirit to a height, in which I saw things unspeakable. I saw the Lord and Creator of all things; I perceived as it were the exaltedness of a Being existing in Itself, before It created any other thing; I do not know the manner in which It showed Itself to me, but I know what I saw and perceived. His Majesty, comprehending all things, is aware that, while I am speaking of his Deity, my thoughts stand still, my soul is troubled, my faculties cease their operations, and the superior part of my being deserts the lower and animal parts, despises that which is of the senses and flies toward its Beloved, leaving lifeless the body which it should keep alive. In these excursions and abandonments of love my eyes flow over in tears and my tongue becomes mute. O my most high and incomprehensible Lord, infinite Object of my understanding! How am I annihilated at the sight of Thee, the Measureless and the Eternal, and how my being grovels in the dust, scarcely knowing what I am! How can my insignificance and misery dare to admire thy magnificence and thy great majesty? Vivify, O Lord, my being; strengthen my vision and give the breath of life to my fear, so that I may be able to describe what I saw and thus obey thy command.
27. I saw the Most High, at the same time understanding how his Majesty is in Himself; I received a clear intelligence and a true perception of what is meant by a God, infinite in his substance and attributes, eternal, exalted above all, being three in Person, and one true God. Three in Person, because of the three activities of knowing, comprehending and loving each other; one, so as to secure the boon of eternal unity. It is the Trinity of the Father, the Son and the Holy Ghost. The Father is not made, nor created, nor begotten, nor can He be generated or have a beginning. I perceived, that the Son derives his origin from the Father alone by eternal generation; and that They are equal in their duration from eternity; and that He is begotten by the fecundity of the intelligence of the Father. The Holy Ghost proceeds from the Father and the Son through love. In their indivisible Trinity there is nothing which can be called first or last, greater or smaller: all three Persons are equally eternal and eternally equal; there is unity of essence in a trinity of persons. Nor are the Persons mingled in order to form one God, nor the divine substance separated or divided in order to form three Persons, being distinct as the Father, as the Son and as the  Holy Ghost. They are nevertheless one and the same Divinity, equal in Each is the glory, and majesty, the power, the eternity, the immensity, the wisdom and sanctity, and all the attributes. And though there are three Persons, in whom these infinite perfections subsist, He is the one and true God, the Holy, the Just, the Powerful, the Eternal and the Measureless.
28. I also obtained an understanding of the manner in which this Trinity comprehends Itself by simple vision, so that no new or distinct cognition is necessary: the Father knows that, which is known to the Son, and the Son and the Holy Ghost know that which is in the intelligence of the Father. I understood how they love One another with one and the same immense and eternal love; how there is a single, indivisible and equal oneness of intelligence, love and action, how there is one simple, incorporeal and indivisible nature, a divine essence of the true God, in which are joined and united all the perfections in their highest and in an infinite degree.
29. I learnt also to understand the quality of these perfections of the highest Lord: that He is beautiful with out a blemish, great without quantity, good without need of qualification, eternal without the duration of time, strong without any weakness, living without touch of decay, true without deceit, present in all places, filling them without occupying them, existing in all things with out occupying any space. There is no contradiction in his kindness, nor any defect in his wisdom. In his wisdom He is inscrutable, in his decrees He is terrible, in his judgments just, in his thoughts most hidden, in his words most true, in his works holy, in his riches affluent. To Him no space is too wide, no narrowness causes restraint, his will does not vary, the sorrowful does not cause Him pain, the past has not passed for Him, nor  does the future happen in regard to Him. O eternal Immensity, what illimitable expansion have I seen in Thee? What vastness do I see in thy infinite Being? Vision does not terminate, nor ever exhaust itself in thy abyss of being. This is the unchangeable Essence, the Being above all other beings, the most perfect sanctity, the most constant truth; this is the infinite, the length, the breadth, the height and the depth, glory and its cause, rest without fatigue, goodness immeasurable. All this I saw at the same time, but the power to describe it more fully fails me.
30. I saw the Lord as He was before He had created anything and with great astonishment I looked to see where was the throne of the Most High, for the empyrean heavens were not, nor the lower ones, nor did the sun exist, nor the moon, nor the other stars, nor the elements, only the Creator was, without any of his creatures. All was void, without presence of angels, or men or animals. I saw how of necessity it must be admitted, that God has his being in Himself, and that He stands in want or need of none of the created things. For He is as infinite in his attributes before as He is after creating them, and He will possess and hold these attributes during the whole of eternity, because they exist in Him as in an independent increated Essence. No perfection which is in itself purely and essentially such, can be wanting to his Divinity: for the Godhead is the only thing that is, and contains all the perfection of created beings in an eminent and ineffable manner. All the other beings, in so far as they exist, have their existence solely in that infinite Being, as effects in their cause.
31. I understood, that the Most High was in the quiescent state of his own being, when the three Persons  (according to our way of understanding things), decreed to communicate his perfections as a free gift. For greater clearness, I must remark, that God comprehends in Himself all things by one indivisible, most simple and instantaneous act. He does not go on from the understanding of one thing to the understanding of another like we do, distinguishing and perceiving first one thing by an act of the understanding, and after that proceeding to the knowledge of others by their connection with those already known. God knows them conjointly all at once, without before or after, since all are together and at once contained in the divine and uncreated knowledge and science, just as they are comprehended and enclosed in his infinite Being, as in their first beginning.
32. In this knowledge of God, which primarily is called the knowledge of pure intelligence (scientia simplicis intelligentise), we must, according to the natural precedence of the intelligence before the will, not overlook a certain succession, not indeed of time, but of nature. Hence we perceive that the act of intelligence preceded by its nature the act of the will For in our way of reflecting on things, we think of the act of intelligence by itself, abstractedly from the decree of wishing to create anything. In this first stage or instant the three Persons through an act of intelligence confirmed the opportuneness of the work ad extra and of all creatures, which have been, are, and are to be.
33. Though I am unworthy to know the order which He followed, or which we, as men, are enabled to perceive in the decree of creation, his Majesty nevertheless deigned to take notice of a request, which I made in this regard. I petitioned Him to make known to me the place which was held by the Mother of God and our Queen in the divine intelligence; and, as well as I can, I will state what He answered me and manifested to me and I will also say something of the order which I perceived by the help of God in these ideas. I divide them according to moments or instants, for it is impossible to accommodate the knowledge of this divine science to our capacity in any other way. This science is called the science of vision, constituting the divine ideas or images of the creatures, which God decreed to call into existence and which are a production of his mind. By them He knows creatures with an infinitely more precise knowledge, than we can ever have of them.
34. Although this divine knowledge is one, most simple and indivisible, nevertheless, since the things which I see are many, and since there is a certain order, by which some are first and some come after, it is necessary to divide the knowledge of God's intelligence and the knowledge of his will into many instants, or into many different acts, according as they correspond to the diverse orders of created things. For as some of the creatures hold their existence because of others, there is a dependence of one upon the other. Accordingly we say that God intended and decreed this before that, the one on account of the other; and that if He had not desired or included in the science of vision the one, He would not have desired the other. But by this way of speaking, we must not try to convey the meaning that God placed many acts of intelligence, or of the will; rather we must intend merely to indicate, that the creatures are dependent on each other and that they succeed one another. In order to be able to comprehend the manner of creation more easily, we apply the order of things as we see them objectively, to the acts of the divine intelligence and will in creating them.

CHAPTER IV.
HOW THE DIVINE DECREES ARE CLASSIFIED
ACCORDING TO INSTANTS,
AND WHAT GOD IN EACH DETERMINED
TO COMMUNICATE AD EXTRA.

35. I understood, that this order comprises the following instants. The first instant is: God recognizing his infinite attributes and perfections together with the propensity and the ineffable inclination to communicate Him self outwardly. This knowledge of God as being communicative ad extra comes first. The Majesty of God, beholding the nature of his infinite perfections, their virtue and efficacy operating with magnificence, saw that it was just and most proper, and, as it were, a duty and a necessity, to communicate Himself and to follow that inclination of imparting and exercising his liberality and mercy, by distributing outside of Himself with magnificence the plenitude of the infinite treasures, contained in the Divinity. For, being infinite in all things, it is much more natural that He communicate gifts and graces, than that fire should ascend, or the stone should gravitate toward its center, or that the sun should diffuse its light. This unfathomable depth of perfections, this affluence of treasures, this impetuous infinity of riches, is set in motion by its own inclinations to communicate it self. At the same time God is in Himself conscious that to distribute gifts and graces, is not to diminish his riches, but to increase them in the only possible way, by giving an outlet to the inexhaustible fountain of his riches.  
36. All this did God see in the first instant after the communication ad intra by means of the eternal emanations. Seeing this He found Himself, as it were, obliged, in Himself, to communicate Himself ad extra, perceiving that it was holy, just, merciful, and god-like to do so; hence nothing could impede Him. According to our mode of understanding, we can represent God to our minds as not being satisfied nor at rest with Himself until He reached the object of his desires, the creatures, where and with whom, by making them partakers of his divinity and perfections, He seeks his delight.
37. In this enlightenment and knowledge which I possess, two things hold my lukewarm heart in wonder and inflame it unto annihilation. The first is the inclination and urgent desire, which I see in God, and the strong will, to communicate his Divinity and the treasures of his grace. The second is the unspeakable and incomprehensible immensity of the good gifts, which I see He wishes to distribute according to this decree, assigning them for this purpose and yet remaining infinite, as if He had yet given nothing. In this desire and inclination, which fills his Majesty I see Him prepared to sanctify, justify, overwhelm with gifts and perfections all creatures together and each one in particular for itself. He would be ready to give to each of the creatures more than what is held by all the angels and seraphim together; even if all the drops in the ocean and the grains of sand on their shores, all the stars, the planets and the elements, and all creatures were capable of reason and of his gifts, they would receive them without measure, provided they would dispose themselves and place no obstacle toward receiving them. O fearful malice of sin, which alone is capable of holding up the impetuous stream of such great and eternal gifts!  
38. The second instant was to confirm and determine the object and intention of this communication of the Divinity ad extra, namely, that it should redound to his greater glory and to the exaltation of his Majesty and the manifestation of his greatness. This his own exaltation God saw as the end, for which He would communicate Himself, make Himself known by his liberality in the distribution of his attributes, and set in motion his Omnipotence in order that He might be known, praised and glorified.
39. The third instant consisted in selecting and determining the order and arrangement, or the mode of this communication, so as to realize in an adequate manner the most exalted ends The order namely, which it is proper should be maintained in regard to the communications of the Godhead and its divine attributes; so that this activity of the Lord may have its proper reasons and objects, and so that it might proceed with the most beautiful and admirable sequence, harmony and subordination. In this instant was decreed first of all, that the divine Word should assume flesh and should become visible. The perfection and the composition of the most holy humanity of Christ our Lord was decreed and modeled in the divine intelligence. Secondarily, also were formed the ideals of the rest of men in imitation of the First The divine mind prearranged the harmony and adornment of the human nature composed of an organic body and a vivifying soul, endowed with faculties to know and enjoy its Creator, to discern between good and evil, and with a free will to love that same Lord.
40. This hypostatic union of the second Person of the most holy Trinity I understood necessarily to have been the first incentive and object on account of which, before all others, the divine intelligence and will issued ad extra; and the reasons are most exalted, so that I cannot explain. One of these reasons is, that God, having in Himself known and loved Himself, should, according to right order, know and love that, which approaches most intimately to his Divinity, as is the case in the hypostatic union. Another reason is, that the Divinity, having communicated Itself ad intra, should also communicate Itself ad extra; for thus the divine will and intention would begin to execute its works with the highest end in view, and his attributes would be communicated in the most beautiful order. The fire of the Divinity expended itself in its fullest measure on that which was most immediately connected with It, namely, the hypostatically united humanity; and his Divinity communicated Itself in the highest and most excellent degree to Him, who was to be closest to God in divine knowledge and love, and share the works and the glory of the Deity. For God (speaking according to our lowly comprehension) could not endanger the attainment of this end, since He alone could be an object proportionate and worthy of so wonderful an operation. It was also befitting and, as it were, necessary, that if God should create many creatures, He should create them in such harmony and subordination, as would be the most admirable and glorious within the reach of possibility. In conformity with this therefore, they must be subordinate to a supreme Chief, who should be as far as possible united immediately with God, so that through Him they may have communication and connection with his Divinity. For these and for other reasons (which I cannot explain), the dignity of the works of God could be provided for only by the Incarnation of the Word; through Him Creation should possess the most beautiful order, which without Him was impossible.  
41. The fourth instant was to determine the gifts and graces, which were to be conferred upon the humanity of Christ, our Lord, in union with the Divinity. Here the Most High opened the liberal hands of his Omnipotence and his other attributes, in order to enrich the most sacred humanity and the soul of Christ with the highest possible plenitude of his gifts and graces. Then was fulfilled what afterward David said: "The stream of the river maketh the city of God joyful" (Ps. 45, 5). When the stream of his gifts flowed toward the humanity of the Word, communicating to it all the infused science, the grace and goodness of which his blessed soul was capable, and which fitted that Being, which was to be God and true man, and at the same time, the Head of all creatures capable of grace and glory, in order that from this impetuous stream they might partake in the manner in which it afterwards really happened.
42. To this instant also, and, as it were, in natural sequence, pertain the decree and predestination of the Mother of the Divine Word incarnate; for here, I understand, was ordained that pure Creature before aught else whatever. Thus, before all other creatures, was She conceived in the divine mind, in such manner and such state as befitted and became the dignity, excellence and gifts of the humanity of her most holy Son. To Her flowed over, at once and immediately, the river of the Divinity and its attributes with all its impetuosity, in as far as a mere creature is capable and as is due to the dignity of the Mother of God.
43. In the knowledge of these exalted mysteries and decrees, I confess myself ravished in admiration and transported beyond my proper self. Perceiving this most holy and pure Creature formed and conceived in the divine mind from the beginning and before all the ages, I  joyously and exultingly magnify the Omnipotent for the admirable and mysterious decree, by which He formed for us such a pure and grand, such a mysterious and godlike Creature, worthy rather to be admired and praised by all beings, than to be described by any one. In my admiration I can say with St.Dionysius the Areopagite: "If faith would not instruct me, and if the understanding of what I see would not teach me, that it is God, who has conceived Her in his mind, and who alone could and can in his Omnipotence form such an image of his Divinity, if this all were not present to my mind, I might begin to doubt, whether the Virgin Mother contain not in Herself Divinity."
44. O what tears flowed from my eyes, and what sorrowful astonishment possessed my soul, to see that divine prodigy not acknowledged and that wonder of the Most High not manifest to all the mortals. Much is known of it, but much more is unknown, as this sealed book has not been opened. I am ravished in the perception of this tabernacle of God, and I perceive that the Author of it is more admirable in her creation, than in that of all the rest of the world, although the diversity of the creatures manifests the wonderful power of their Creator. In this Queen alone are comprehended and contained more treasures than in all the rest of things joined together, and the variety and the preciousness of her riches honor the Lord above all the multitudes of the other creatures.
45. Here (according to our way of understanding) the promise and, as it were, the contract was made with the Word as to the degree of sanctity, and perfection and the gifts and graces, which were to be possessed by Mary his Mother. Also as to the protection, support and defense, which was to be provided for this true City of God, in which his Majesty contemplated the graces and  merits, which She earned for Herself, as well as the fruits to be gathered for his people by the loving returns, which She was to make to his Majesty. In the same instant, and as it were in the third and last place, God determined to create a locality and an abode, where the incarnate Word and his Mother should converse and dwell. For Them primarily did He create the heaven and earth with its stars and elements and all that is contained in them. Secondarily the intention and decree included the creation of the members, of which Jesus was to be the Head, and of whom He would be the King; in order that with kingly providence, all the necessary and befitting arrangements might be made beforehand.
46. I pass over to the fifth instant, although in reality I have found that, which I sought. In this fifth decree the creation of the angelic nature which is more excellent and more like unto the spiritual being of the Divinity, was determined upon, and at the same time the division or arrangement of the angelic hosts into nine choirs and three hierarchies, was provided and decreed. As they are created first of all for the glory of God, to assist before his divine Majesty and to know and love Him, so secondarily they are ordained to assist, glorify and honor, reverence and serve the deified humanity of the eternal Word, recognizing Him as Head, and honoring Him also in his Mother, the most holy Mary, Queen of these same angels. Commission was given to these angels, "to bear them up in their hands" in all their ways (Ps. 90, 12). In this instant Christ our Lord earned for them by his infinite merits, present and foreseen, all the grace, which they were to receive. He was constituted as their Head, Exemplar and supreme King, of whom they should be subjects. Even if the number of angels had been infinite, the merits of Christ our highest Good, would be abundantly sufficient to supply them all with grace.  
47. To this instant belongs also the predestination of the good, and the reprobation of the bad angels. God saw in it, by means of his infinite science, all the works of the former and of the latter and the propriety of predestinating, by his free will and by his merciful liberality, those that would obey and give honor, and of reprobating by his justice those who would rise up against his Majesty in pride and disobedience on account of their disordered selflove. In the same instant also was decreed the creation of the empyrean heaven, for the manifestation of his glory and the reward of the good; also the earth and other heavenly bodies for the other creatures; moreover also in the center or depth of the earth, hell, for the punishment of the bad angels.
48. In the sixth instant was decreed the creation of a people and congregation of men for Christ, who was already formed in the divine mind and will, and according to whose image and likeness man was to be made, in order, that the incarnate Word might find brethren, similar but inferior to Himself and a people of his own nature, of whom He might be the Head. In this instant was determined the order of the creation of the whole human race, which was to begin from one man and woman and propagate itself, until the Virgin and her Son should be born in the predestined order. On account of the merits of Christ, our Savior, the graces and gifts were prearranged, and also original justice, if they would only preserve it. The fall of Adam was foreseen and in him that of all others, except of the Queen, who did not enter into this decree. As a remedy was it ordained, that the most holy humanity should be capable of suffering. The predestined were chosen by free grace, and the fore-known were reprobated with exact justice. All that was convenient and necessary for the conservation of the  human race and for obtaining the end of the Redemption and the Predestination, was preordained, without interfering with the free will of men; for such ordainment was more conformable to God's nature and to divine equity. There was no injustice done to them, for if with their free will they could sin, so also could they abstain from sin by means of grace and the light of reason. God violated the right of no one, since He forsook no one nor denied to any one that which is necessary. Since his law is written in the hearts of men, nobody is excused for not knowing and loving Him as the highest Good of all creation.
49. In the perception of these mysteries I saw with great clearness and force the high motives which caused God to manifest and magnify Himself and which should induce men to praise and adore the greatness of the Creator and Redeemer of all. I also saw how tardy they are in the acknowledgment of these obligations and in making return for these benefits; and I was made aware of the complaints and the indignation of the Most High on account of this forgetfulness. His Majesty commanded and exhorted me not to be guilty of such ingratitude, but to offer Him a sacrifice of praise, and a new song, and that I magnify Him in the name of all creatures.
50. O most high and incomprehensible Lord! Would that I had the love and the perfections of all the angels and the just in order to confess and praise worthily thy greatness! I acknowledge, great and mighty Lord, that such a vile creature as I cannot merit the memorable benefit of receiving this clear and exalted knowledge and light concerning thy exalted Majesty. At the sight of thy greatness I perceive my littleness, which before that happy hour was unknown to me; and I was ignorant of the greatness and excellence of the virtue of humility, which is learnt in this science. I do not wish to say that I now possess that virtue, but neither can I deny that I have been shown the certain path which leads to it. Thy light, O most high Lord, illumines me and thy lamp shows me the paths (Ps. 118, 105), so that I see what I have been and what I am, and fear what I may become to be. Thou hast lighted up, most high King, my understanding and inflamed my will with its most exalted object. Thou hast entirely drawn me on to seek Thee, and I wish to make this known to all mortals in order that they may leave me in peace and I them: I am for my Beloved (Cant. 2, 16), and (although I am unworthy), my Beloved is for me. Strengthen then, O Lord, my weakness that I may run after Thee, and reaching Thee, I may never leave Thee or lose Thee.
51. Very short and stammering is this chapter, for of this matter many books could be written; but I refrain, because I do not know how to speak and I am an ignorant woman. My sole object has been to explain, how the Virgin Mother has been formed and preordained in the divine mind before the ages (Ecclus. 24, 14). That which I have seen over and above concerning this highest mystery, transforms my interior, and in silent admiration makes me praise the Author of such magnificence in company with the blessed, saying: Holy, holy, holy, is the Lord God Sabaoth (Is. 6, 3).

CHAPTER V.
INSTRUCTIONS CONCERNING HOLY SCRIPTURES,
AND IN PARTICULAR CONCERNING CHAPTER EIGHT
OF THE PROVERBS,
IN CONFIRMATION OF THE PRECEDING PAGES.

52. I will converse, O Lord, with Thy great Majesty, since Thou art the God of mercies, though I am only dust and ashes (Gen. 18, 17), and I will supplicate thy incomprehensible Immensity to look from thy exalted throne upon me, thy most vile and useless creature, and to be propitious to me by continuing to enlighten my understanding. Speak, O Lord, for thy servant heareth (I Reg. 3, 10). Then the Most High, the Corrector of the wise, spoke to me (Sap. 7, 15). He referred me to the eighth chapter of the Proverbs and gave me the understanding of its mysteries. First was given me the literal wording of the chapter, which is as follows (Prov. 8, 22):
53. Verse 22. "The Lord possessed me in the beginning of his ways before He made anything from the beginning."
23. "I was set up from eternity and of old, before the earth was made."
24. "The depths were not as yet and I was already conceived: neither had the fountains of waters as yet sprung out."
25. "The mountains with their huge bulk had not as yet been established: before the hills I was brought forth."
26. "He had not yet made the earth, nor the rivers, nor the poles of the earth."
27. "When He prepared the heavens, I was present: when with a certain law and compass He enclosed the depths."
28. "When He established the sky above and poised the fountains of the waters."
29. "When He compassed the sea with its bounds, and set a law to the waters that they should not pass their limits: when He balanced the foundations of the earth."
30. "I was with Him forming all things: and was delighted every day, playing before Him all the times."
31. "Playing in the world: and my delights were to be with the children of men."

54. This is the portion of the Proverbs, of which the Most High gave me an understanding. I understood at first, that it treats of the ideas or decrees, which were in the Divine Mind before the Creation of the world; and that, in its literal sense, it speaks of the Person of the Incarnate Word and of his most holy Mother, while in its mystical sense it refers to the holy angels and prophets. For before decreeing or forming the ideals of the rest of the material creation, He formed and decreed their prototype, the most sacred humanity of Christ and of his purest Mother, and this is indicated by the first words.
55. "The Lord possessed me in the beginning of his ways." In God there are no ways, and his Divinity does not need them: but He made use of them, in order, that by them we may know Him and that all of us creatures, who are capable of knowing Him, may tend toward Him. In this beginning, before He formed any other ideal in his mind, because He desired to create paths and open ways in his mind for the communication of the Divinity, He decreed, as a beginning, the formation of the humanity of the Word, who was to be the highway, by which the other creatures might come to the Father (Joan. 14, 6) . Joined with this decree was that of his most holy Mother, through whom his Divinity was to enter into the world, becoming man and being born from Her as God and man; therefore it is said: "God possessed me" since both were possessed by his Majesty: for as to his Divinity, He was the possession, the property, and the treasure of the Father without possibility of separation, because Father and Son are One, of the same substance and Divinity with the Holy Ghost; and also as to his humanity, the Father possessed the Son; because He himself knew and decreed the plenitude of grace and glory, which He was to bestow upon it at the moment of its creation and its hypostatical union. Moreover, as this decree and possession was to be brought about by the mediation of the Mother, who was to conceive and bring forth the Word (since He did not decide to create it out of nothing, nor form his soul and body out of any other material), it followed that He possessed Her, who was to give Him the human form. Thus He possessed and claimed Her as his own in the same instant, providing with solicitude, that in the order of grace neither the human race nor any other, should have at any time a right or a part in Her. He alone retained the full right in Her as his portion, and so much his portion as the dignity of Mother required. She alone was to call Him Son, and She alone was to be called Mother, a Mother worthy of having an incarnate God for a Son. Now as all this far surpassed in dignity the whole creation, so did it also take the precedence in the mind of the supreme Creator. Hence He says:
 56. "Before He made anything from the beginning, I was set up from eternity and of old." We, in our present state, conceive this eternity of God as an interminable time. But what were the things "of old," since none had been created? It is clear that the three Persons are here spoken of, namely, that She was foreseen from the eternal ages of the Divinity, by the Beings, which alone are ancient, namely, the indivisible Trinity (since all the rest, having a beginning, are recent), that She was foreseen when only the ancient Uncreated was, and before any ideals of the future creation were formed. Between these two extremes intervened the ideal of the hypostatic union which was to be verified ad extra through the intervention of most holy Mary. Both were ordained together, immediately next to God and before any other creature, and it was the most wonderful decree ever passed or ever to be passed. The first and most admirable image in the mind of God, next to the eternal generation, was that of Christ and next to it, that of his Mother.
57. And what other order could there be in God, in whom all that pertains to Him is present at one and the same time, so that no part of His being must await the perfection of another, or one perfection ever need succeed upon others? All is well ordered in his eternal nature, and so it was and will be forever. The new ordainment, however, was that the person of the Son should become incarnate and that from his deified humanity should begin the order of God's desires and of his decrees ad extra. He was to be the Head and Ideal of all other men and creatures; for this was the most appropriate order and harmony to be instituted among creatures, that they have One, who is the first and the highest, and that from Him should descend the order of all nature, and in a special manner, of the mortals. First among them all, however, was the Mother of the ManGod, as the Supreme among mere creatures, following immediately upon Christ, and, through Him, upon the Divinity. Thus the conduits, which led the crystalline fountains of the Divinity from the eternal throne, meet first in the humanity of the Word and immediately there after in his holy Mother in the degree and in the manner, as it was possible for a mere creature, and as it was proper for the Mother of the Creator. It was equitable, that all the divine attributes should exert themselves in Her, without reserve, so far as She was capable; and that She be inferior only to Christ our Lord. She was to be superior in the degree of his incomparable graces to all the rest of the creatures, that are deserving of graces and gifts. This then was the order, so well instituted by the eternal wisdom: that all was to commence with Christ and his Mother. Therefore the text adds:
58. "Before the earth was made; and the depths were not as yet and I was already conceived." This earth was that of the first Adam; for before his creation was decreed, and before the abysses of the ideas ad extra were formed in the divine mind, the likenesses of Christ and of his Mother were already conceived. The forms are called abysses, because there is an infinite distance between the being of God and that of creatures. This distance was measured (speaking according to our own way of understanding) , when the ideals of the creatures were formed; for then these very abysses were formed. Not only was the Word conceived before all these by eternal generation from the Father, but His temporal generation from the Virgin Mother full of grace, had already been decreed and conceived in the divine mind. Inasmuch as no efficacious and complete decree of this temporal generation could exist without at the same time including his Mother, and such a Mother, the most holy Mary, was then and there conceived within that beautiful Immensity, and Her eternal record was written in the bosom of the Divinity, in order that for all the ages it should never be blotted out. She was stamped and delineated in the mind of the eternal Artificer and possessed the inseparable embraces of his love.
59. "Neither had the fountains of waters as yet sprung out." The images and ideals of creatures had not yet sprung from their source and origin; for they had not yet broken from the fountains through the channels of God's goodness and mercy, through which the divine will was to be moved to create the universe and to communicate his divine attributes and perfections. In respect to the entire rest of the universe, these waters and fountains were still repressed and detained within the bounds of the immense ocean of the Divinity; in his own Being there were as yet no founts or currents for outward manifestation, not having until then met their proper object, namely, men. But when these were encountered, the sacred humanity of Christ and his Virgin Mother had already furnished proper objects of benevolence. And therefore it is added:
60. "The mountains with their huge bulk had not been established," for God had not as yet then decreed the creation of the high mountains, the Patriarchs, Prophets, Apostles and Martyrs or the other saints of great holiness, and this was not yet exerting its full weight and force in the mighty and sweet manner (Sap. 8, 1) in which God executes his counsels and great works. And not only before the mountains (which are the great saints) but also "before the hills I was brought forth," which are the orders of the holy angels. Before them the divine Mind had conceived the most holy Humanity united hypostatically with the divine Word, and the Mother, who bore it. The Son and the Mother were conceived before the hierarchies of the angelic hosts, so, that, what David said in the eighth psalm, becomes intelligible: "What is man that Thou art mindful of him, or the son of man, that Thou visitest him? Thou hast made him a little lesser than the Angels, Thou hast crowned him with glory and honor! Thou has set him over the works of thy hands; Thou hast subjected all things under his feet." Let all understand and know, that there is a Godman, who is above all angels and men, and that all are his inferiors and his servants, for being the first of men, He is God at the same time. He is the first in the divine Mind and in the divine Will, and with Him is associated and inseparably connected, one Woman and Virgin, his Mother, the exalted Queen of all creation.
61. And if man, as says the same psalm, was crowned with glory and was constituted above all the works of the hand of the Lord, it was because the Godman, his Chief, had merited both this crown, and also that, which is borne by the angels. The same psalm adds, that, after having made man a little less than the angels, He placed him over the works of his hands: yet these very angels were works of his hands. Thus David spoke to the whole human race, when he said: God made man a little less than the angels; but although man was inferior in his nature, one Man is found who is of superior make and is set over these same angels, who were works of the hand of God. This superiority is in the order of grace, not only as far as His Divinity united to the humanity is concerned, but also in regard to the humanity itself in so far as grace was conferred by the hypostatic union. In a proportionate degree his most holy Mother likewise attained this superiority, just as some saints in virtue of the same incarnate Lord can reach a station and throne superior to that of the angels.
62. It is further said: "I was brought forth" or born, which means more than being conceived; for the latter refers to the divine intellect of the Blessed Trinity at the instant, when the Incarnation was known and, as it were, weighed in regard to its propriety. But to be brought forth refers to the act of the divine Will, which determined upon this work, for the most holy Trinity, in its divine councils, resolved upon the efficacious execution of this work by determining, and preliminarily putting into effect, the wonderful decree of the hypostatic union and of calling into being Mary most holy. That is the reason for using first the word "conceived" and then the words "brought forth," or born; for in reality the work was at first conceived and then immediately afterwards determined upon and willed.
63. "He had not yet made the earth, nor the rivers, nor the poles of the (earth) world." Before the creation of the second earth, namely, the earthly paradise (the sense in which the earth is mentioned a second time), into which the first man, after he had been created from the first earth of the Damascene plains, was placed, and where he sinned, the sacred humanity of the Word and the material from which it was to spring, namely the Virgin, was determined upon. For it was necessary, that God should provide beforehand against her participating in sin and against her being in any way subject to it. The rivers and poles of the earth are the militant Church and the gifts of grace which were to flow from the sources of the Divinity. These were to flow toward all men and with efficacy to the saints and the foreknown. Fixed in God as in their pole or pivot and being dependent upon Him they nevertheless move around Him in seeking after the virtues of faith, hope and charity, through which they sustain, vivify and direct themselves though yet entangled in human conversation. They are drawn toward their last end and toward the highest good, without swerving from the center about which they turn. Also the Sacraments and the institutions of the Church are here signified, her safety and stability, her beauty and sanctity without blot or wrinkle (Eph. 5, 27), for this is what is meant by this circumference and these rivers. Before the Most High prepared all this and ordained this mystical sphere and system, of which Christ was to be the center and head, He decreed the union of the Word with human nature, and foresaw his Mother, through whom He was to execute these wonders in the world.
64. "When he prepared the heavens, I was there." When He prepared and preordained the heaven and the reward, which was to be given to the just sons of the Church after their sojourn upon the earth, then already was decreed the union of the humanity with the Word, thereby meriting grace as their Head; and with Him his Mother most holy. Having destined the greater part of this grace for the Mother and the Son, He then disposed and arranged similar gifts of glory for the other saints.
65. "When with a certain law and compass he enclosed the depths," namely, when He decided to close the abysses of his Divinity in the person of the Son according to a certain law and measure, which no living being can ever compass or understand. He delineated this sphere and circumference, where none could nor ever can enter, except only the Word (since none but Himself can ever fill his place). For thus He was able to empty (Phil. 11, 7) and humiliate his Divinity in the humanity, then, both humanity and Divinity, in the womb of the most holy Mary, afterwards, in the small quantity and species of the bread and wine, and finally, in the narrow space of sinful, mortal hearts. All this is indicated by the words: abysses, law and circle or limits. They are called "certain" on account of their vast bearing and also on account of the certainty, with which they were to be fulfilled (in spite of seeming impossibility), and on account of the difficulty of explaining them in words. It certainly did not appear feasible, that the Divinity should be subject to law, nor that It should enclose Itself within determined limits. But the wisdom and the power of that same Lord made it possible and has accomplished it by enclosing Himself in a designated created being.
66. "When he established the sky above, and poised the fountains of the waters; when he encompassed the sea with its bounds, and set a law to the waters, that they should not pass their limits." He calls here the just "heavens," for that is what they are, as God remains and dwells within them by grace, and through it, according to each one's disposition, gives them courage and firmness to rise above the earth as long as they are pilgrims. Afterwards He gives them a place and a dwelling in the heavenly Jerusalem according to their merits. For them He poised the fountains and has divided them, distributing to each one with equity. He weighs the gifts of glory, the virtues, the helps, and the perfections, according to the dispositions of his Wisdom. When He resolved to make the distributions of these waters of grace, He also resolved to give to the humanity united to the Divinity all the ocean of graces and gifts, which naturally flowed from the Divinity in its union with the Onlybegotten of the Father. Although this ocean was infinite, He placed confines to it, namely, the humanity, in which was to dwell the plenitude of the  Divinity (Col. 2, 9); and it was enclosed thirty-three years within these confines, in order that He might dwell among men, and in order that, what happened to the three Apostles on Tabor mount might not happen to all men. In the same moment in which this entire ocean and all the rivers of grace reached Christ our Lord as being nearest to the Deity, they also redounded in his most holy Mother as being nearest to her Onlybegotten Son. For without the Mother, and precisely such a Mother, the gifts and graces of her Son could not have been disposed of in such order and with such high perfection. Nor did the admirable harmony of the celestial and spiritual machinery, and the distribution of the gifts of the Church militant and triumphant rest on any other foundation.
67. "When he balanced the foundation of the earth, I was with him forming all things." The works ad extra are common to the three divine Persons, for They are one God, one wisdom, one power; therefore it was unavoidably necessary, that the Word, in whom according to the Divinity all things are made, should be in union with the Father in making them. But here more is meant, for also the incarnate Word was already present together with his most holy Mother in the divine Will. Thus, just as through the Word, as far as He is God, all things were made, so also for Him, in the first place and because He is the most noble and most worthy end, were created the foundations of the earth and all that is contained in it.
68. Therefore it is farther said: "And I was delighted every day, playing before him at all times, playing in the world." The incarnate Word diverted Himself at all times, because He knew all the ages and the lives of all the mortals, all being as one day in comparison with eternity (Ps. 89, 4). He was delighted, because the whole course of Creation had found its end, for when the ultimate day with all its perfection should arrive, men were to enjoy the affluence of grace and the crown of glory. He diverted Himself as it were, counting the days, when He should descend from heaven to earth and assume human flesh. He knew that all the works and thoughts of men were like a play, wherein all is mere burlesque and deceit. He saw also the just, who, though so weak and limited in their capacity, nevertheless would be fit for the manifestation and communication of God's glory and perfections. He compared his immutability with the changefulness of men, and how He was nevertheless to act in concert with them. He delighted in his own works, and especially in those, which He ordained in his most holy Mother. He took a great delight in the prospect of assuming the form of man within Her and in making Her worthy of so great a privilege. And be cause the conception of these ideals and the efficacious decree of the divine Will in their regard were to be followed by their actual fulfillment, therefore the divine Word adds:
69. "And my delight is to be with the children of men." My recreation is to work for them and show them favors: my contentment is to die for them and my joy is to be their Teacher and their Redeemer. My delight is to raise the needy one from the dust and to unite Myself with the lowly one (Ps. 112, 7); my pleasure is to unbend my Divinity for this purpose, and to clothe it with human nature, to constrain and debase Myself, and to suspend the glory of my body in order to make Myself capable of suffering and of meriting for men the friend ship of the Father; to be a Mediator between his most just indignation and the malice of men, and to be their Model and Head, whom they might imitate.  
70. O eternal and incomprehensible Goodness! how am I ravished with admiration, when I compare the immensity of thy immutable Being with the insignificance of man! When I see thy eternal love mediating between two extremes of such immeasurable distance; a love in finite, for a creature so insignificant and at the same time so ungrateful! Oh, on what a low and debased object, O Lord, dost Thou cast thy eyes, and on what a noble Object can and should man fix his thought and his affection in beholding such a mystery! Filled with admiration and with sadness of heart, I lament over the unhappy state of men, their darkness and blindness, since they do not make any effort to understand how much thy Majesty has been beforehand in looking down upon them and in offering them true felicity with such great love and care as if thy own consisted in it.
71. All his works, and the disposition of them, as they were to be called into being, the Lord had in his mind ab initio, and He numbered and weighed them according to his equity and rectitude. He knew the constitution of the world before its creation, as it is written in the book of Wisdom (7, 18 Seq.). He knew the beginning, the middle and the end of time, the changes of the years and the courses of the ages, the disposition of the stars, the powers of the elements, the nature of animals, the wrath of wild beasts, the force of winds, the difference of plants, the virtues of roots and the thoughts of men. All He weighed and counted (Sap. 11, 21), not only that which is literally true of the rational and irrational creatures, but He preordained also all that which is signified mystically by these creatures. But as this comes not within my scope at present, I do not speak of it in this place.

CHAPTER VI.
CONCERNING A DOUBT,
WHICH I PROPOSED REGARDING THE DOCTRINE
CONTAINED IN THESE CHAPTERS,
AND THE ANSWER TO IT.

72. In regard to the significance of the doctrine contained in the last two chapters a doubt occurred to me, and I have often heard and been informed by learned persons, that the same is discussed also in the schools. The doubt was as follows: If the principal motive of the incarnation of the Word, was to make him Head and the Firstborn of all creation (Col. 1, 15) and, through the hypostatic union with human nature, to communicate his attributes and perfections, in a manner befitting his grace and glory, to the predestined; and, if to assume flesh capable of suffering and dying for man was his secondary motive: then, if these assumptions are true, how comes it, that there is such a diversity of opinion in regard to it in the holy Church? The most common assumption is, that the eternal Word descended from heaven expressly for the purpose of redeeming men through his most holy Passion and Death.
73. This doubt I proposed humbly to the Lord. After giving me an understanding and a great enlightenment, by which I perceived and understood many mysteries, He condescended to answer me. The mysteries themselves I cannot explain, because the words of the Lord comprehend and mean so much. But his answer was as follows: "My spouse and dove, hear: for as a Father and a Teacher I will solve thy doubt and instruct thee in thy ignorance.  Know, that the principal and legitimate end of the decree, which I had in view in resolving to communicate my Divinity in the hypostatic union of the Word with human nature, was the glory, which would redound to my name through this communication, and also that which was to redound to the creatures capable thereof. This decree would without doubt have been executed in the Incarnation, even if the first man had not sinned: for it was an express decree, substantially independent of any condition. Therefore, the intention of my will, which was primarily to communicate Myself to the soul and humanity of the Word, was to be efficaciously fulfilled. This was conformable to the justice and rectitude of my works, and, although it was subsequent in its execution, it was nevertheless antecedent in my intention. If I waited before sending my Onlybegotten, it was because I had resolved to prepare for Him beforehand a holy and select congregation of the just, who, presupposing the fall of mankind, would be like roses among the thorns, that is, the sinners. Foreseeing the fall of the human race, I determined, by an express decree, that the Word should come in a form capable of suffering and death for the Redemption of his people, whose head He was to be. Thus my infinite love for man could be so much the more known and manifest and a just satisfaction would be rendered to my equity and justice; and if he, who was to be first in existence, was a sinner: He that was to be first in dignity, would be the Redeemer (I Cor. 15, 21). Thus also men might come to know the gravity of sin, and love one and the same Creator, Vivifier, Redeemer, and Judge of all mortals. I also wished as it were, to compel them to make a proper return of gratitude and love. Refusing to punish them without reprieve, as I have punished the apostate angels, but pardoning them and looking upon them with mercy, I offered them an opportune remedy by executing the rigor of my justice upon my onlybegotten Son and reserving for man the kindness of my great mercy."
74. "And in order that thou mayest better understand the answer to thy doubt, remember, that there is neither any succession of time in my decrees, nor any need of it for the perception and the execution of them. Those that say that the Word became incarnate in order to redeem the world, say well; and those that say, that He would have become incarnate also, if man had not sinned, like wise speak well, only it must be understood in the right way. For if Adam had not sinned, Christ would have descended from heaven in that form, which would be suitable to the state of man's innocence; but as Adam sinned, I resolved by the secondary decree, that He should be made of passible nature; since foreseeing sin, it was proper, that it should be repaired in the way in which He has done it. And as you desire to know, how the mystery of the Incarnation would have taken place, if man had preserved the state of innocence, know, that the human substance would have been essentially the same as now, only it would be clothed with the gifts of impassibility and immortality, such as my Onlybegotten possessed after his Resurrection and before his Ascension. He would live and converse with men; the hidden sacraments and mysteries would all be manifest; and many times would his glory shine forth as it happened once in his mortal life (Mark 17, 1). He would, in that state of man's innocence, have become manifest to all men in the same manner as He once showed Himself to the three apostles in his mortal state. All those on the way to heaven would see the great glory of my Onlybegotten; they would be consoled by conversing with Him and they would place no obstacle to his divine workings, for they would be without sin. But all this was impeded and spoiled by the guilt of sin and on that account it was proper, that He should come in passible and mortal nature."
75. "The existence of different opinions regarding these sacraments and other mysteries in the Church, arises from the fact that I manifest and give light concerning one set of mysteries to some teachers, and illumine others concerning other mysteries; for mortals are not capable of receiving all the light. It is not expedient, that the knowledge of all things be given to one man, as long as men are viators. For also in the state of comprehensors, they obtain them in parts and according to the state and the merits of each. But the plenitude of all gifts is due only to the humanity of my Onlybegotten and to his Mother in proper proportion. The other mortals receive it neither entirely, nor is it always given so clearly, as to assure them altogether. Therefore they must acquire it by means of study and the use of letters and science There are also many truths revealed in holy Scriptures and to some men light is given from above. Yet, as I leave most men to work by their natural light, it must follow, that they understand these mysteries in different senses, and that there exist different explanations and different meanings regarding the different passages in Scripture; for each adheres to his opinion according to his understanding. Many have a good intention and the light and truth is essentially one, but it is made use of with diversity of judgment and inclinations, so that some adhere to these teachers, others to those and so the controversies arise among them."
76. "One of the reasons why the opinion, that the Word came from heaven mainly for the sake of redeeming the world, is more common can be partly explained by the fact, that the mystery of the Redemption with its object has already been consummated and has been mentioned so often in Scriptures, thus causing it to be better understood and manifested. The impassibility of Christ on the contrary was neither effected, nor was it simply and absolutely decreed. All that pertained to this state remains concealed and nobody could be sure of it, except those particular ones, whom I select for the reception of that light, and for the revelation of this decree of my love for man. And although this would certainly be capable of moving men, if they would ponder over it and penetrate it; yet the decree and the work of his Redemption from sin is more powerful and efficacious to move them toward some acknowledgment and return of my immense love; for this is the end, which prompts my works. Therefore I fittingly provide, that these motives and mysteries be kept especially before the mind and be more frequently expounded. Advert also, that in one work two results can well be intended, when one of them is conditional. Thus it was that the Word would not have descended in passible flesh, if man had not sinned, and if he would sin, He would come in a body capable of suffering: whatever would happen the decree of the Incarnation would not be left unfulfilled. I desire, that the sacraments of the Redemption be recognized and held in esteem and that they be always remembered, in order that they may bring the proper fruit. But just as much I desire, that the mortals recognize the Word as their Head and as the final Object of all Creation and of all the rest of the human race. For, conjointly with my own kindness, his formation was the principal motive for giving existence to the creatures. Therefore He should be honored, not only because He has redeemed the human race, but also because he furnished the motive for its creation."
77. "Take notice also, my spouse, that very often I permit and cause differences of opinions among the doctors and teachers. Thus some of them maintain what is true and others, according to their natural disposition, defend what is doubtful. Others still again are permitted to say even what is not true, though not in open contradiction to the veiled truths of faith, which all must hold. Some also teach, what is possible according to their supposition. By this varied light, truth is traced, and the mysteries of faith become more manifest. Doubt serves as a stimulus to the understanding for the investigation of truth. Therefore controversies of the teachers fulfill a proper and holy end. They are also permitted in order, to make it known, that real science dwells in my Church more than in the combined study of all the holy and perfect teachers, and that she can make them wise above the wisdom of the worldly wise; that there is above them One, who is the Prompter of the wise (Wis. 7, 15), namely, Myself; who alone knows all and comprehends all; who weighs and measures, without ever being measured or comprehended (Wis. 9, 13); that men, although they may search my judgments and testimonies ever so much, cannot attain them, unless I give the intelligence and light (Job 32, 8), who am the beginning and the Author of all wisdom and science. I desire that men, in acknowledging all this, give Me praise, exaltation, confession, supremity and glory forever."
78. "I desire also that the holy doctors acquire for themselves much grace, light and glory by their earnest, laudable and sacred study, and that the truth be more and more clearly detected and purified, and be traced to its source. By humbly investigating the mysteries and the admirable works of my right hand, they come to be partakers of them and of the bread of the understanding, the holy Scriptures (Eccli. 15, 3). I have especially shown my Providence in regard to doctors and teachers, although their opinions and doubts have been so diverse and for such different ends. Sometimes, for my greater glory and honor, sometimes for earthly purposes, they are permitted to dispute, and to contradict each other; and there is a great inequality in the manner in which they have proceeded and do proceed to show their emulation and earnestness. But with all this I have directed, governed and enlightened them, giving them my protection in such a manner, that the truth may be investigated and clearly manifested. The light has spread out, so that many of my perfections and wonderful works have been made known, and the holy Scriptures have been interpreted according to high standards, which has been very pleasing to Me. For this reason the fury of hell, with inconceivable envy (especially in these, our times), has raised its throne of iniquity, pretending to engulf the waters of the Jordan (Job 40, 18), and obscure the light of holy faith by heretical doctrines and seeking to sow its false seeds by the help of man (Matth. 13, 25). But the rest of the Church and its truths are in most perfect order; the Catholics, although much involved and blind in other respects, hold nevertheless the truths of faith and its holy light without diminution. I call all men with fatherly love to share this happiness, yet few are the elect, who choose to respond to my call."
79. "I also desire thee to understand, my spouse, how well my Providence disposes things in such a way, that the teachers, by the diversity of their opinions, and by their own diligent exertion and study, scrutinize more deeply my testimonies and thus lay bare the marrow of the holy Scriptures to wayfaring men. But it would be very pleasing to Me and in harmony with my service, if learned persons would extinguish and do away with pride, envy and ambition after vain honors; also all the other passions and vices, which arise from them, together with the bad seeds, that are likely to be generated from that sort of occupation (Matth. 13, 25). But I do not root out this bad seed at present, in order that the good may not be rooted out with the bad." All this the Lord spoke to me and many other things, which I cannot make manifest. May his Majesty eternally be blessed, who, without disdaining the insignificance of so insipient and useless a woman, deemed it proper to enlighten and to satisfy my ignorance in so bountiful and merciful a manner. May the blessed spirits and the just of the earth give Him praise and thanksgiving without end!

CHAPTER VII.
HOW THE: MOST HIGH GAVE A BEGINNING TO HIS WORKS
AND CREATED ALL MATERIAL THINGS
FOR THE USE OF MAN,
WHILE ANGELS AND MEN WERE CREATED
TO BE HIS PEOPLE
UNDER THE LEADERSHIP OF THE INCARNATE WORD.

80. The Cause of all causes is God, who created all things that have being. His powerful arm gave existence to all his wonderful works ad extra when and how He chose. The beginning and succession of the work of Creation is described by Moses in the opening chapter of Genesis. Since the Lord has given me an understanding thereof, I will mention what I think useful for elucidating the mysterious origin of the Incarnation of the Word and of our Redemption.
81. The words of the first chapter of Genesis are as follows:
1. "In the beginning God created heaven and earth.
2. "And the earth was void and empty, and darkness was upon the face of the deep; and the spirit of God moved over the waters.
3. "And God said: Be light made. And light was made.
4. "And God saw the light that it was good; and he divided the light from the darkness.
5. "And he called the light day, and the darkness night;and there was evening and morning one day," etc.
Of the first day Moses says that "In the beginning God created heaven and earth." Though He himself is immutable in being, the almighty God, in calling creatures into existence, issued, so to say, forth from his own Self and gave to creatures a being of their own, in order that He might, as it were, rejoice in the works of his own hands, as being the perfect and adequate results of his operations. And before creating intellectual and rational creatures, desiring also the order of executing these works to be most perfect, He created heaven for angels and men; and the earth as a place of pilgrimage for mortals. These places are so adapted to their end and so perfect, that as David says of them, the heavens publish the glory of the Lord, the firmament and the earth announce the glory of the works of his hands (Ps. 18, 2). The heavens in their beauty manifest his magnificence and glory, because in them is deposited the predestined reward of the just. And the earthly firmament announced that there would be creatures and men to inhabit the earth and that men should journey upon it to their Creator. Before He created them the Most High wished to provide for them and create that which is necessary for the attainment of their end, and for living in the manner ordained for them. Thus all parts of the creation would be compelled as it were to obey and love their Maker and Benefactor and by his works to learn of his holy name and of his perfections (Rom. 1, 20).
82. Of the earth Moses says, that it was void, which he does not say of the heavens; for God had created the angels at the instant indicated by the word of Moses: "God said: Let there be light, and light was made." He speaks here not only of material light, but also of the intellectual or angelic lights. He does not make express mention of them, but merely includes them in this word, on account of the proclivity of the Hebrews to attribute Divinity to new things, even of much greater inferiority than the angels. But the metaphor of light was very appropriate to signify the angelic nature and mystically, the light of their science and grace, with which they were endowed at their creation. God created the earth conjointly with the heavens, in order to call into existence hell in its centre; for, at the instant of its creation, there were left in the interior of that globe spacious and wide cavities, suitable for hell, purgatory and limbo. And in hell was created at the same time material fire and other requisites, which now serve for the punishment of the damned. The Lord was presently to divide the light from the darkness and to call the light day and the darkness night. And this did happen not only in regard to the natural night and day, but in regard to the good and bad angels; for to the good, He gave the eternal light of his vision and called it day, the eternal day; and to the bad, the night of sin, casting them into the eternal darkness of hell. Thus we were to be taught the intimate relation between the merciful liberality of the Creator and Vivifier and the justice of the most just Judge in punishment.
83. The angels were created in the empyrean heavens and in the state of grace by which they might be first to merit the reward of glory. For although they were in the midst of glory, the Divinity itself was not to be made manifest to them face to face and unveiled, until they should have merited such a favor by obeying the divine will. The holy angels, as well as the bad ones, remained only a very short time in the state of probation; for their creation and probation with its result were three distinct instants or moments, separated by short intermissions. In the first instant they were all created and endowed with graces and gifts, coming into existence as most beautiful and perfect creatures. Then followed a short pause, during which the will of the Creator was propounded and intimated, and the law and command was given them, to acknowledge Him as their Maker and supreme Lord, and to fulfill the end for which they had been created. During this pause, instant or interval, Saint Michael and his angels fought that great battle with the dragon and his followers, which is described by the apostle Saint John in the twelfth chapter of the Apocalypse. The good angels, persevering in grace, merited eternal happiness and the disobedient ones, rebelling against God, merited the punishment, which they now suffer.
84. Although all this of the second instant could have happened in a very brief time on account of the subtle nature of the angels and the power of God, nevertheless I understood, that the kind consideration of the Most High permitted a certain delay. With the inter-position of some intervals of time, He proposed to them the good and the bad, truth and falsehood, justice and injustice, divine grace and friendship as opposed to sin and enmity of God. They were enabled to see eternal reward and eternal punishment, the perdition of Lucifer and of those that would follow him. His Majesty showed them hell and its pains. They saw it all; for, by virtue of their superior and excellent nature, they understood the essence of other more qualified and limited creatures; so that, before falling from grace, they were clearly aware of the place of their chastisement. Although they did not know in the same manner the reward of glory, they had of it other knowledge and besides they had the manifest and express promise of the Lord The Most High had therefore justified his cause and proceeded with the greatest equity and justice. But as all this goodness and equity did not suffice to restrain Lucifer and his followers, they were chastised in their stubbornness and hurled into the depths of the hellish caverns, while the good angels were confirmed in eternal grace and glory. All this was consummated in the third instant, and thus it became truly manifest that no being outside of God himself is impeccable by nature, since the angel, who held such an exalted position and was adorned with so many great gifts of knowledge and grace, nevertheless sinned and was lost. What will become of human frailty, if the divine power does not defend it and if it forces God to forsake it?
85. It remains to investigate the motive, which urged Lucifer and his confederates to sin and what was the occasion of their disobedience and fall, for this is the point to which I wanted to come. In regard to this, it was made known to me that they could commit many sins as far as the guilt of sin (secundum reatum) is concerned, although they did not consummate them in acts. However, on account of those which they did actually commit freely and of their own depraved will, they acquired the disposition to all bad acts, inducing others to commit and approving in others those sins, which they could not commit themselves. Following the bad inclinations which from that time on filled Lucifer, he fell into a most disorderly selflove, which arose from the consciousness of being endowed with greater gifts and greater beauty of nature and grace, than the other inferior angels. He tarried with inordinate pleasure in this consciousness; and thus self-satisfied he became lax and remiss in the gratitude, which was due to God as the sole cause of all that he had received. Turning again and again in admiration toward himself, he took pleasure in his own beauty and grace, attributing them to himself and loving them as his own. This disorderly selflove not only caused him to exalt himself on account of the superior virtues, which he had received, but also induced him to harbor envy and covetousness for other gifts and for excellences not his own. Then, because he could not attain them, he conceived a mortal hatred and indignation against God, who created him out of nothing, and against all his creatures.
86. Hence arose his disobedience, presumption, injustice, infidelity, blasphemy, and perhaps also a certain kind of idolatry, for he coveted for himself the adoration and reverence due to God. He blasphemed the divine magnificence and holiness, he failed in the trust and loyalty due to Him; he plotted to destroy all the creatures, and presumed to be able to do all this and much more by his own power. Thus his pride ascends continually (Ps. 73, 23) and perseveres, though his arrogance is greater than his strength, for in this he can not increase (Is. 16, 6) and in sin, one abyss calls the other (Ps. 14, 8). The first angel who sinned was Lucifer, as is described in the fourteenth chapter of Isaias. He induced others to follow him and therefore he is called the prince of the demons; not on account of his natural gifts, for these would not secure to him that title, but on account of his guilt. Those that sinned were not all of one order or hierarchy, but among all hierarchies there were many who sinned.
87. It is proper, that I also explain what was made known to me concerning the kind of honor and excellence, which Lucifer aspired to and envied. As in the works of God there is measure, number and weight (Wis. 11, 21), his Providence decided to show to the angels, immediately after their creation and before they could incline to diverse ends, the purpose for which He had created them with such an exalted and perfect nature. Of all this I obtained the following information: At first they received a more explicit intelligence of the being of God, one in substance, trine in person, and that they were commanded to adore and reverence Him as their Creator and highest Lord, infinite in his essence and attributes. All subjected themselves to this command and obeyed it, but with a certain difference; the good angels obeyed through love and on account of the justice of it, offering their love and good will, freely admitting and believing what was above their intelligence, and obeying with joy. Lucifer, on the other hand, submitted himself, because the opposite seemed to him impossible. He did not do it with perfect charity, for he, as it were, was divided in his will between himself and the infallible truth of the Lord. In consequence it happened that the precept appeared to him in a measure difficult and violent, and his fulfilling of it was wanting in love and in the desire to do justice. Thus he exposed himself beforehand to the danger of not persevering. Although grace did not leave him on account of this remissness and slowness in the accomplishment of these first acts, nevertheless his bad disposition began with them; for there remained with him a certain weakness and laxity of virtue and spirit, and the perfection of his nature did not shine forth as it should. It appears to me that the effect of this remissness in Lucifer, is similar to that which is caused in the soul by a deliberate venial sin. I do not say that he sinned mortally, nor even venially at that time, since he fulfilled the precept of God; but this fulfillment was remiss and imperfect, springing more from a sense of overwhelming compulsion, than from a loving willingness to obey. Thus he put himself in danger of falling.
88. In the second place, the angels were informed that God was to create a human nature and reasoning creatures lower than themselves, in order that they too should love, fear and reverence God, as their Author and eternal Good. They were informed that these were to stand in high favor, and that the second Person of the blessed Trinity was to become incarnate and assume their nature, raising it to the hypostatic union and to divine Personality; that therefore they were to acknowledge Him as their Head, not only as God, but as God and man, adoring Him and reverencing Him as God man. Moreover, these same angels were to be his inferiors in dignity and grace and were to be his servants. God gave them an intelligence of the propriety and equity, of the justice and reasonableness of such a position. For the acceptation of the merits foreseen of this Mangod was exhibited to them as the source of the grace which they now possessed and of the glory which they were to obtain. They understood also that they themselves had been, and all the rest of the creatures should be created for his glory, and that He was to be their Head. All those that were capable of knowing and enjoying God, were to be the people of the Son of God, to know and reverence Him as their Chief. These commands were at once given to the angels.
89. To this command all the obedient and holy angels, submitted themselves and they gave their full assent and acknowledgment with an humble and loving subjection of the will. But Lucifer, full of envy and pride, resisted and induced his followers to resist likewise, as they in reality did, preferring to follow him and disobey the divine command. This wicked prince persuaded them, that he would be their chief and that he would set up a government independent and separate from Christ. So great was the blindness which envy and pride could cause in an angel, and so pernicious was the infection that the contagion of sin spread among innumerable other angels.
90. Then happened that great battle in heaven, which St. John describes (Apoc. 12). For the obedient and holy angels, filled with an ardent desire of hastening the glory of the Most High and the honor of the incarnate Word, asked permission and, as it were, the consent of God, to resist and contradict the dragon, and the permission was granted. But also another mystery was concealed in all this: When it was revealed to the angels that they would have to obey the incarnate Word, another, a third precept was given them, namely, that they were to admit as a superior conjointly with Him, a Woman, in whose womb the Onlybegotten of the Father was to assume flesh and that this Woman was to be the Queen and Mistress of all the creatures. The good angels by obeying this command of the Lord, with still increasing and more alert humility, freely subjected themselves, praising the power and the mysteries of the Most High. Lucifer, however, and his confederates, rose to a higher pitch of pride and boastful insolence. In disorderly fury he aspired to be himself the head of all the human race and of the angelic orders, and if there was to be a hypostatic union, he demanded that it be consummated in him.
91. The decree constituting him inferior to the Mother of the Incarnate Word, our Mistress, he opposed with horrible blasphemies. Turning against the Author of these great wonders in unbridled indignation and calling upon the other angels, he exhorted them, saying: "Unjust are these commands and injury is done to my greatness; this human nature which Thou, Lord, lookest upon with so much love and which thou favorest so highly, I will persecute and destroy. To this end I will direct all my power and all my aspirations. And this Woman, Mother of the Word, I will hurl from the position in which Thou hast proposed to place Her, and at my hands, the plan, which Thou settest up, shall come to naught."
92. This proud boast so aroused the indignation of the Lord that in order to humble it, He spoke to Lucifer: "This Woman, whom thou refusest to honor, shall crush thy head and by Her shalt thou be vanquished and annihilated (Gen. 3, 15). And if, through thy pride, death enters into the world (Wis. 2, 24), life and salvation of mortals shall enter through the humility of this Woman. Those that are of the nature and likeness of that Man and Woman, shall enjoy the gifts and the crowns, which thou and thy followers have lost." To all this the dragon, filled with indignation against what ever he understood of the divine will and decrees, answered only with pride and by threatening destruction to the whole human race. The good angels saw the just indignation of the Most High against Lucifer and his apostates and they combated them with the arms of the understanding, reason and truth.
93. The Almighty at this conjuncture worked another wonderful mystery. Having given to all the angels a sufficiently clear intelligence of the great mystery of the hypostatic Union, He showed them the image of the most holy Virgin by means of an imaginary vision (I speak here according to our way of understanding such things). They were shown the perfection of the human nature in the revelation of an image representing a most perfect Woman, in whom the almighty arm of the Most High would work more wonderfully than in all the rest of the creatures. For therein He was to deposit the graces and gifts of his right hand in a higher and more eminent manner. This sign or vision of the Queen of heaven and of the Mother of the incarnate Word was made known and manifest to all the angels, good and bad. The good ones at the sign of it broke forth in admiration and in canticles of praise and from that time on began to defend the honor of the God incarnate and of his holy Mother, being armed with ardent zeal and with the invincible shield of that vision. The dragon and his allies on the contrary conceived implacable hatred and fury against Christ and his most holy Mother. Then happened all that which is described in the twelfth chapter of the Apocalypse, which I will explain, as far as it has been given me, in the following chapter.

CHAPTER VIII.
WHICH FOLLOWS UP THE PREVIOUS DISCOURSE
BY THE EXPLANATION OF THE TWELFTH CHAPTER
OF THE APOCALYPSE.  

94. The literal version of that chapter of the Apocalypse is as follows:
1. "And a great sign appeared in heaven: A woman clothed with the sun and the moon under her feet, and on her head a crown of twelve stars:
2. And being with child, she cried travailing in birth, and was in pain to be delivered.
3. And there was seen another sign in heaven; and behold a great red dragon having seven heads and ten horns; and on his head seven diadems.
4. And his tail drew the third part of the stars of heaven and cast them to the earth and the dragon stood before the woman, who was ready to be delivered; that, when she should be delivered, he might devour her son.
5. And she brought forth a man-child, who was to rule all nations with an iron rod; and her son was taken up to God, and to his throne.
6. And the woman fled into the wilderness where she had a place prepared by God, that there they should feed her a thousand two hundred and sixty days.
7. And there was a great battle in heaven; Michael and his angels fought with the dragon and the dragon fought and his angels.
8. And they prevailed not, neither was their place found any more in heaven.
9. And the dragon was cast out, that old serpent, who is called the devil and satan, who seduceth the whole world; and he was cast unto the earth, and his angels were thrown down with him.
10. And I heard a loud voice saying: Now is come salvation and strength, and the kingdom of our God and the power of his Christ; because the accuser of our brethren is cast forth, who accused them before our God day and night.
11. And they overcame him by the blood of the Lamb and by the word of the testimony, and they loved not their lives unto death.
12. Therefore rejoice, O heavens, and you that dwell therein. Woe to the earth and the sea, because the devil is come down unto you, having a great wrath and knowing that he hath but a short time.
13. And when the dragon saw that he was cast unto the earth he persecuted the woman, who brought forth the man-child:
14. And there were given to the woman two wings of a great eagle, that she might fly into the desert unto her place, where she is nourished for a time and times and half a time, from the face of the serpent.
15. And the serpent cast out of his mouth after the woman, water as if it were a river, that he might cause her to be carried away by the river.
16. And the earth helped the woman and the earth opened her mouth and swallowed the river, which the dragon cast out of his mouth.
17. And the dragon was angry against the woman and went to make war with the rest of her seed, who keep the commandments of God, and have the testimony of Jesus Christ.
18. And he stood upon the sands of the sea."

95. Such are the words of the Evangelist. He speaks in the past, because at that time was shown to him a vision of that which had already happened. He says: "And a great sign appeared in heaven; a woman clothed with the sun and the moon under her feet and on her head a crown of twelve stars." This sign appeared really in the heavens by divine disposition and was shown to the good and the bad angels, in order that seeing it, they might subject their will to the pleasure and the commands of God. They saw it therefore before the good ones chose the good and before the bad ones had turned to evil. It was as it were a mirror of the wonderful perfection of the handiwork of God in creating human nature. Although He had already revealed this perfection to the angels in making known to them the mystery of the hypostatic union, yet He wished to reveal it to them also in a different manner by showing it to them in a mere Creature, the most perfect and holy which, next to the humanity of our Lord, He was to create. It was also a sign for the assurance of the good angels and for confusion of the bad, since it manifested to them that in spite of the offense which was committed, God would not let the decree of creating man be unfulfilled, and that the incarnate Word and this Woman, his Mother, would please Him infinitely more than the disobedient angels could ever displease Him. This sign was also like the rainbow, which appeared after the flood in the clouds of heaven, as a guarantee that even if men should sin like the angels and become disobedient, they were not to be punished like the angels without remission, but would be furnished with salutary medicine and  remedy by this wonderful sign. It was as if God said to the angels: I will not chastise in the same way the other creatures which I call into my existence, because this Woman, in whom my Onlybegotten is to assume flesh, belongs to that race. My Son shall be the Restorer of friendship and the Pacifier of my justice; He shall open the way to the felicity, which sin would close.
96. In further testimony of this, after the punishment of the disobedient angels, God made use of the sign in order to show that his anger, which the pride of Lucifer had occasioned, was appeased and placated. And according to our way of understanding, He rejoiced in the presence of the Queen thus represented in that image. He gave the angels to understand that, through Christ and his Mother, He would now divert upon men the grace which the apostates had lost through their rebellion. There was also another effect of that great sign among the good angels; namely, that since they had been, as it were, made sorrowful and made unhappy (speaking according to our way of understanding) the Most High now wished to rejoice them with the sight of that image and to increase their essential beatitude by this accidental pleasure merited by their victory over Lucifer. Seeing this Woman so full of clemency (Esther 4, 11), appearing to them as a sign of peace, they understood at once that the decree of punishment was not issued against them, since they had obeyed the precepts of the Lord and his divine will. Much of the mysteries and sacraments of the Incarnation, and those of the Church militant and its members, were made manifest to them in this sign. They understood also, that they were to assist and help the human race, by watching over men, by defending them against their enemies and by leading them to eternal felicity. They saw that they themselves would owe their felicity to the merits of the incarnate Word and that the Creator had preserved them also in grace through Christ preordained in the divine Mind.
97. Just as all this was a great joy and happiness for the good angels, so it was a great torment for the evil spirits. It was to the latter a part and the beginning of their punishment. For they saw at once, that having failed to profit by this sign, they were to be conquered and crushed by it (3, 15). All these mysteries, and many others, which I cannot explain, the Evangelist wished to comprehend in this chapter, and include in that great sign; although for us it will remain obscure and enigmatic until the proper time arrives.
98. The sun, which is mentioned as clothing the Woman, is the true Sun of Justice. The angels were to understand by it, that the Most High was to remain with this Woman by his grace in order to overshadow and defend Her by the protection of his invincible right hand. The moon was beneath her feet; for as the two planets, the sun and the moon, divide night and day, therefore the moon, being the symbol of the darkness of sin, is beneath her feet, and the sun, being the symbol of the light of grace, clothes Her for all eternity. Thus also the deficiencies of grace in all mortals must be beneath her feet, and never must rise either to her soul or to her body, which on the contrary were to be ever superior to all angels and men. She alone was to be free from the darkness and the waning's of Lucifer and of Adam, treading them under foot without their being able to gain any advantage over Her. And just as She rose above all the guilt and the effects of original and of actual sin, God now placed these in a symbolical manner under her feet, in order that the good angels might know, and the bad ones, (though they did not attain full knowledge of the mysteries), might fear this Woman even before She came into actual existence.
99. The crown of twelve stars are evidently all the virtues, with which that Queen of heaven and earth was to be adorned. But the mystery of its being composed of twelve stars has reference to the twelve tribes of Israel, by which all the elect and the predestined are designated, as is mentioned in the seventh chapter of the Apocalypse by the Evangelist (Apoc. 7,4). And since the gifts, graces and virtues of all the elect were to crown their Queen in a most eminent and exalted degree, a crown of twelve stars was placed around her head.
100. "And being with child." In the presence of all the angels, for the rejoicing of the good and for the punishment of the evil ones, who resisted the divine will and the fulfillment of these mysteries, it became manifest that the three Persons of the blessed Trinity had selected this wonderful Woman as the Mother of the Onlybegotten of the Father. And since the dignity of the mother of the Word was the principal beginning and foundation of all the great excellences of this great Mistress and of this her symbol, She was shown to the angels as being the resting place of the holy Trinity, represented in the divine personality of the Word incarnate. For on account of their inseparable union and co-existence, all the three Persons could not fail to be there, wherever any one of Them was present; although only the Person of the Word assumed human flesh and with Him alone was She pregnant.
101. "She cried travailing in birth." Although the dignity of this Queen and of that mystery was to be hidden in the beginning in order that God might be born humble, poor and unknown: yet afterwards the news of that Birth was proclaimed so loudly, that its first echo excited King Herod and filled him with uneasiness. It drew the Magi from their palaces and kingdoms in order to find Him (Matth. 2, 3). Some hearts were touched with fear, others moved to interior affection. The Fruit of this birth, growing until it was raised on the Cross, gave such loud voices, that It was heard from the rising to the setting sun (John 12, 32), and from farthest north to farthest south (Rom. 10, 18). So far then was heard the voice of that Woman who gave birth to the Word of the eternal Father.
102. "And was in pain to be delivered." He does not say this because She was to give birth in bodily pain, for that is not possible in this divine Parturition. But because it was to be a great sorrow for that Mother to see that divine Infant come forth from the secrecy of her virginal womb in order to suffer and die as a victim for the satisfaction of the sins of the world. For this Queen could know and did know all this beforehand by her knowledge of the holy Scriptures. On account of the natural love of such a Mother for such a Son, She must be deeply afflicted thereby, although in subjection to the will of God. In this pain was also foreshadowed the sorrow of this most gentle Mother at the thought of being deprived of the presence of her Treasure, after He should have issued from her virginal womb; for although her soul always enjoyed his presence as to his Divinity, yet She was to be a long time without his bodily presence, according to which He was exclusively her Son. The Most High had determined to exempt Her from guilt, but not from the labors and sorrows corresponding to the reward, which was prepared for Her. Thus the sorrows of this birth were not the effect of sin, as they are in the descendants of Eve, but they were the effect of the intense and perfect love of the most holy Mother for her divine Son. All these mysteries were motives of praise and admiration for the good angels and the beginning of punishment for the bad angels.
103. "And there was seen another sign in heaven; and behold a great red dragon having seven heads and ten horns; and on his head were seven diadems, and his tail drew the third part of the stars of heaven, and cast them to the earth." Thereupon followed the punishment of Lucifer and his allies; for after uttering his blasphemies against the Woman, who had been symbolized in the heavenly sign, he found himself visibly and exteriorly transformed from a most beautiful angel in to a fierce and most horrid dragon. He reared with fury his seven heads, that is, he led on the seven legions or squadrons of all those that followed and fell with him. To each principality or congregation of these followers he gave a head, commanding them to sin on their own account and undertake the leadership in the seven mortal sins, which are commonly called capital. For in these are contained the other sins and they constitute as it were the regiments that rise up against God. They are the sins called pride, envy, avarice, anger, luxury, intemperance and sloth. They are the seven diadems with which Lucifer, after being changed into a dragon, was crowned. This is the punishment with which he was visited by the Most High and which he acquired as a return for his horrible wickedness for himself and for his confederate angels. To all of them were apportioned the punishment and the pains, which corresponded to their malice and to the share which they had in originating the seven capital sins.
104. The ten horns were the triumphs of the iniquity and malice of the dragon, and the vain and arrogant glorification and exaltation which he attributed to himself in the execution of his wickedness. In his depraved desire of attaining the object of his arrogance, he offered to the unhappy angels his malicious and poisonous friendship and his counterfeit principalities, commanderships and rewards. These promises, full of bestial ignorance and error, were the tail with which the dragon drew after him the third part of the stars of heaven. These angels were the stars and if they would have persevered, they would have shone with the rest of the angels and the just, like the sun through the perpetual eternities (Dan. 12, 3). But the punishment which they merited drew them down to the earth of their unhappiness into its very centre, which is hell, where they will for all eternity be deprived of light and happiness (Jude 6).
105. "And the dragon stood before the woman, who was ready to be delivered; that when She should be delivered, he might devour her Son." The pride of Lucifer was so boundless that he pretended to place his throne on high, and with the utmost boasting he spoke in presence of the Woman symbolized in the heavenly sign: "This Son, which that Woman is to bring forth, is of lower nature than mine: I shall devour Him and destroy Him. I shall lead on my followers against Him, I shall spread my doctrines against his decrees and against the laws, which He shall set up. I shall wage perpetual war and contradiction against Him." But the answer of the most high Lord was that this Woman was to bring forth a Manchild, who was to reign over the nations with an iron rod. "This Man" (the Lord added) "shall be not only the Son of that Woman, but He shall also be my Son, true God and true man, gifted with power to overcome thy pride and crush thy head. He will be to thee and to all those who hear and follow thee, a powerful Judge, who shall rule thee with a rod of iron and bring to naught all thy vain and aspiring thoughts. This Son shall be taken up to my throne, where He shall be seated at my right hand as Judge, and I will place his enemies for a footstool beneath his feet in order to triumph over them (Ps. 2, 9). He will be rewarded as the Just man, who, being at the same time true God, has done so much for his creatures; all shall know Him and shall give Him reverence and honor (Ps. 109, 1). But thou, as the most unhappy, shalt know what is the day of the wrath of the Allpowerful (Sophon 1, 14). This Woman, too, shall be placed in solitude, where She will have a place assigned by Me" (Apos. 12, 6). This solitude, to which the Woman fled, is the position which our great Queen holds, as being only and alone, unsurpassed in sanctity and exempt from all sin. For She, being of the same nature as mortals, far excelled all the angels in grace, merits and gifts attained in common with them. Thus, She who was the only One and without a compeer among creatures, fled and was placed in a solitude exalted above all the rest. This solitude was so far removed from all sin that the dragon could not even attain sight of it, nor could he from the time of her Conception discern anything of Her. The Most High placed Her alone and as the only One in the world, who never had intercourse with, and never was in subordination to the serpent. On the contrary, with solemn promise and assurance He affirmed and decreed: "This Woman, from the first instant of her existence, shall be my only One, chosen for Myself; I exempt Her even now from the jurisdiction of her enemies and I will assign to Her a position of grace most eminent and incomparable, in order that there She may be nourished one thousand two hundred and sixty days" (Apos. 12, 6). That number of days the Queen was to remain in an interior and spiritual state of most exalted and extraordinary graces, which were to be more memorable and wonderful. This happened in the last years of her life, as, with the help of God, I will relate in its place. In that state She was nourished in such a divine manner, that our understanding will never be able to grasp it. And because these graces were in a certain measure the end toward which others of the life of the Queen of heaven were ordained, and, as it were, their culmination, the Evangelist makes a special mention of them.

CHAPTER IX.
THE REST OF THE TWELFTH CHAPTER
OF THE APOCALYPSE is EXPLAINED.

106. "And there was a great battle in heaven; Michael and his angels fought with the dragon and the dragon fought and his angels." When the Lord had manifested these things to the good and to the bad angels, the holy prince Michael and his companions, with the permission of God, gave battle to the dragon and his followers. It was a wonderful battle, for it was fought with the understanding and the will. Saint Michael, burning with zeal for the honor of God and armed with divine power and with his own humility, resisted the arrogant pride of the dragon, saying: "Worthy is the Highest of honor, praise and reverence, and of being loved, feared and obeyed by all creation. He is mighty to work whatever He desires. He that is increate and without dependence on any other being, cannot seek any thing that is not most just. To us He gave grace such as we have, creating us and forming us out of nothing. He can create other beings, as many and in what manner He pleases. It is reasonable that we, submissive and prostrate in his presence, adore his Majesty and kingly grandeur. Come then, ye angels, follow me, let us adore Him, and extol his admirable and secret judgments, his most perfect and holy works. God is most exalted and above all creatures, and He would not be the Most High, if we could attain or comprehend his great works. Infinite He is in wisdom and goodness, rich in the treasures of his benefits. As Lord of all and needing none, He can distribute them to whomsoever He wishes, and He cannot err in the selection. He can love and confer his favor to whomsoever He chooses, and He can love whom He likes; He can raise up, create and enrich according as it is his good pleasure. In all things He will be wise, holy and irresistible. Let us adore and thank Him for the wonderful work of the Incarnation which He has decreed, and for his favors to his people and for its restoration to grace after its fall. Let us adore this Person endowed with the human and the divine nature, let us reverence It and accept It as our Head; let us confess, that He is worthy of all glory, praise and magnificence, and, as the Author of grace, let us give Him glory and acknowledge his power and Divinity."
107. With such arms St. Michael and his angels gave battle, fighting as it were, with the powerful rays of truth against the dragon and his followers, who on their hand made use of blasphemies. But Lucifer at the sight of the holy prince, not being able to resist, was torn with interior rage and sought to fly from his torments; it was the will of God, however, that he should not only be punished, but also conquered, in order that by his fall he might know the truth and power of God. Nevertheless he blasphemed and cried out: "Unjust is God in raising the human nature above the angelic. I am the most exalted and beautiful angel and the triumph be longs to me. It is I who am to place my throne above the stars and who shall be like unto the Highest; I will subject myself to no one of an inferior nature, and I will not consent that any one take precedence of me or be greater than I." In the same way spoke the apostate followers of Lucifer. But St. Michael answered: "Who is there like unto the Lord, who dwells in the heavens, or who to compare himself to Him? Be silent, enemy, cease thy dreadful blasphemies, and since iniquity has taken possession of thee, depart from our midst, wretch, and be hurled in thy blind ignorance and wickedness into the dark night and chaos of the infernal pains. But let us, O spirits of the Lord, honor and reverence this blessed Woman, who is to give human flesh to the eternal Word; and let us recognize Her as our Queen and Lady."
108. The great sign of the Woman served the good angels as a shield and as arms of battle against the evil ones; for at the sight of it, all their power of reasoning weakened and was brought to confusion and silence, since they could not endure the mysteries and sacraments contained in this sign. And just as by divine power this mysterious sign appeared, so also now the other figure or sign of the dragon appeared, in order that thus transformed he might be ignominiously hurled from heaven amid the fright and terror of his followers and amid the astonishment of the holy angels. All this was the effect of this new manifestation of the justice and power of God.
109. It is difficult to describe in words what passed in that memorable battle, since there is such a wide difference between our conceptions, founded on material objects, and those which would be appropriate to the nature and operations of such great spirits as these angels. "But the bad ones did not prevail" for injustice, lies, ignorance and malice could not prevail against equity, truth, light and goodness; nor could these virtues be overcome by vices. Therefore, it is also said: "From that time on their place was not found in heaven." Through the sins which these disgraced angels had committed, they made themselves unworthy of the eternal vision and company of the Lord. Their memory was blotted out from his mind, where they had been written by the excellences and graces of the nature given to them. Having lost the right to the places, which had been reserved for them, if they had obeyed, it passed over to mankind. To man these places were now transferred in such a way that the very vestiges of the apostate angels were blotted out and were no more found in heaven. O unhappy wickedness and never to be described misfortune, which drew after itself such a horrible and dreadful chastisement! The Evangelist adds:
110. "And the dragon was cast out, that ancient serpent who is called devil and satan, who seduceth the whole world; and he was cast unto the earth and his angels were thrown down with him." The holy prince Michael hurled from heaven the dragon Lucifer with the invincible battle-cry: "Who is like unto God?" So powerful was this cry, that it sufficed to precipitate that proud giant and all his host to the earth and cast him in dreadful ignominy to the centre of the earth. From that time he began to be called dragon, serpent, devil and satan, imposed upon him by the holy archangel in that battle as a testimony of his iniquity and malice. Deprived of the happiness and honor, of which he had become unworthy, he was despoiled also of his names and honorable titles, acquiring in their stead such as designate his ignominy. The wicked plans which he proposed and enjoined upon his confederates, namely, that they should deceive and pervert all those that live in the world, manifest sufficiently his wickedness. He therefore, who intended to scourge the nations, was consigned to hellish regions, as Isaias says in the fourteenth chapter, to the profound abyss, and his cadaver was delivered to the moth and the worm of his own bad conscience; thus was fulfilled in Lucifer all that the prophet says in that chapter.
111. When the heavens had been cleared of the bad angels and the Divinity had been unveiled to the good and the obedient; when they were already admitted into glory and the bad ones chastised, then happened what the Evangelist farther says: "And I heard a loud voice in heaven saying: Now is come salvation and strength and the kingdom of our Lord, and the power of his Christ; because the accuser of our brethren is cast forth, who accused them before our God day and night." This voice, which the Evangelist heard was that of the Word, and all the holy angels heard and listened to it. Its echoes reverberated through the infernal regions and filled with trembling and fear the demons. They did not, however, understand its mystery in full, but only so much of it, as the Most High chose to manifest to them for their greater affliction and punishment. It was the voice of the Son, who in the name of the humanity, which He was to assume, was asking the eternal Father that the salvation, power and kingdom of his Majesty, and the reign of Christ might begin; since the accuser of the brethren of the same Christ our Lord, that is, of man, had been cast out. It was like a petition before the throne of the most holy Trinity, that the salvation and power and the mysteries of the Redemption and In carnation be put into execution. He asked that it be done so much the sooner as Lucifer, being filled with fury, envy and wrath against the human nature, which the Word was to assume, was now infesting the earth. Full of love and compassion the Word calls men his brethren. Lucifer is said to "accuse them day and night," because, both during the day in which he still enjoyed divine grace in the presence of the eternal Father and of the holy Trinity, he belittled us in his pride, and much more, in the night of his own darkness and of our fall, he pursues us unceasingly with slander and persecution as long as this world will endure. The Word calls the works and mysteries of the Incarnation and his Death "virtue," "power" and "reign," because in them, all these really had their beginning and in them was manifested his great virtue and power against Lucifer.
112. This was the first time in which the Word in the name of his humanity interceded for men before the Divinity, and in which, according to our mode of conceiving such things, the eternal Father conferred with the other Persons of the blessed Trinity in regard to this petition. He also partly revealed to the holy angels the decree of this divine consistory, saying, in regard to the sacraments resolved upon: "Lucifer has raised the banner of pride and sin and will persecute with all his malice the whole human race. With cunning he will pervert many men, availing himself of their own passions for their destruction. In the blindness of sin and vice men will prevaricate, heedless of danger. But his lying pride, his sins and vices, are infinitely distant from our nature and wishes. We will therefore bring out the triumph of virtue and sanctity; for this purpose the second Person will assume human nature; He will exalt and teach humility, obedience and all the virtues, and thus will secure the salvation of mortals. Being true God He will become humble and submissive. He will be the Just Man, the Model and Teacher of all virtues. These alone shall be accredited before our tribunal and shall always triumph over vices. We will raise up the lowly and humble the proud (Matth. 11, 28); we will make labors and endurance praiseworthy in our sight; we resolve to help the afflicted and the sorrowful. Let them be corrected by afflictions and thereby advance in our grace and friendship and, according to their capabilities, reach salvation in the practice of virtue. Blessed will be they that weep (Matth. 5, 3), and happy the poor and those that suffer for justice sake and for Christ, their Chief; and the insignificant ones shall be magnified, the meek of heart exalted. The peaceful shall be loved as our sons. Most dear shall those be to us, who forgive and suffer injuries and love their enemies. We will assign to them copious benedictions of our grace and an immortal glory in heaven. Our Onlybegotten will put in practice these decrees, and those that follow Him shall be our chosen ones, our cherished ones; they shall be refreshed and rewarded by Us; their good works shall be engendered in our own mind, which is the first cause of all virtue. We give permission to the bad ones to oppress the good, thus helping them to gain the crown, while for themselves they increase the punishment. Let there be scandals (Matth. 18, 7) for the common good; unhappy be those that cause them, and blessed they that are proved by them. The vain and the proud will afflict and despise the humble; the great and the powerful will oppress the lowly and abject ones. They will give benediction instead of curses (I Cor. 4, 12). While they are pilgrims, they shall be rejected by men, but afterwards they shall be ranked with the angelic spirits, our sons, and they will enjoy the seats and crowns, which the unfortunate and unhappy apostates have lost. The stubborn and the proud shall be condemned to eternal death, where they will recognize their foolish proceedings and their perverseness."
113. "In order that all may have a true model and superabundant grace, if they wish to use it, the Son will descend, capable of suffering and as a Redeemer, and He shall save men (whom Lucifer defrauded of their happy state); and He shall raise them up through his infinite merits. We have resolved and determined upon the salvation of men, through a Redeemer and Teacher, who shall be able to propitiate and to teach, who shall be born and live poor, shall die despised, condemned by men to a most ignominious and frightful Death; who shall be esteemed a sinner and a criminal, and yet shall satisfy our justice for the guilt of sin. On account of his foreseen merits We will show mercy and kindness. All will understand, that those who are humble and peaceful, those that practice virtue, that suffer and yet forgive, are the followers of Christ and our sons. Nobody will be capable of entering by his own free will into our kingdom, unless he denies himself, and, taking up his cross, follows his Chief and Master (Matth. 10, 22). Our kingdom shall be composed of the perfect, who have legitimately labored and fought, persevering to the end. These will take part in the reign of our Christ, now begun and determined upon. For the accuser of his brethren has been cast down; the triumph of Christ is secured; to Him belong exaltations and glory, since He is to wash and purify men with his blood. Therefore only He shall be worthy to open the book of the law of grace (Apoc. 5, 9), He is the way, the light, the truth and the life (Joan 14, 6), through which men may come to Me. He alone shall open the gates of heaven; He shall be the Mediator (I Tim. 2, 5) and the Advocate of mortals, in Him they will have a Father, a Brother (I Joan 2, 1), and Protector after having been freed from their accuser and persecutor. And the angels, who like true sons, have shared in the work of our salvation and power and have defended the reign of my Christ, shall likewise be honored and crowned through all the eternities of eternities in my presence."
114. This voice (which contains the mysteries hidden since the constitution of the world and manifested by the doctrine and the life of Jesus Christ), issued forth from the throne and imported more than I can explain. Through it were assigned the commissions, which the holy angels were to fulfill. Saint Michael and Saint Gabriel were appointed ambassadors of the incarnate Word and of Mary his Mother most holy; they were to be ministers for all the mysteries of the Incarnation and Redemption. With these two princes, many other angels were assigned to the same service, as I shall explain afterward (Nos. 201-206). Other angels the Almighty appointed as companions and guardians of the souls, to teach them and inspire them with the virtues and sanctity opposed to the vices, into which Lucifer had proposed to seduce mankind. They were to guard and defend the souls and to carry them in their hands (Ps. 90, 12), in order that the just might not hurt their feet against the stones, which are the snares and the traps laid by their enemies.
115. Also other things were decreed on this occasion of which the Evangelist says that the power, salvation, virtue and kingdom of Christ began. But among the mysterious works at this time was especially the designation and enumeration of the predestined in the secret tablets of the divine mind through the foreseen merits of Jesus Christ, our Lord. Oh the mysteries and the inexplicable secrets, which then were evolved in the bosom of God! Oh, happy lot of the chosen ones! What can equal this in importance! What sacrament is so worthy of the Omnipotence of God! How great was the triumph of the power of Christ! Happy, infinitely happy, the members who then were assigned and united to such a Head! Oh great Church! Oh mighty people and holy congregation of such a Leader and Master! At the thought of such exalted mysteries the judgment of the creature is rendered powerless, my understanding is suspended, and my tongue becomes mute!
116. In the consistory of the three divine Persons the mysterious book spoken of in the Apocalypse was given and, as it were, delivered to the Onlybegotten of the Father; at that time it was written, closed, and sealed with the seven seals (Apoc. 5, 7), of which the Evangelist speaks. When He was made human flesh He opened it, solving in their order the seals by enacting the mysteries of his Birth, Life and Death unto the consummation of all things. That which the book contained were all the decrees of the holy Trinity after the fall of the angels; namely all that belongs to the Incarnation of the Word, and the law of grace, the ten Commandments, the seven Sacraments and all the articles of faith, and what is contained in them, the constitution of the whole militant Church. To the Word as having assumed human nature and as the High Priest and holy Pontiff (Heb. 6, 20), was given the power to communicate the necessary faculties and gifts to the Apostles and the other priests and ministers of the Church.
117. This was the mysterious beginning of the law of the Gospel. In a most secret consistory of the Trinity it was resolved and recorded in the divine mind, that those who would observe that law, shall be written in the book of life. Here was the beginning of that law and from the eternal Father the pontiffs and prelates have their power and their vicariate. From his infinite power flows the virtues of those that are meek, poor in spirit, humble and just. This is their most humble origin, and on that account it is true to say, that he who obeys the superior obeys God (Luc. 10, 16), and he who despises them, despises God. All this was decreed and conceived in the divine mind and to Christ was given the power to open in its proper time this book of decrees, which was until then to be closed and sealed. In the meanwhile the Most High gave his testament, that is the testimonies of his divine words in the natural laws and in the written laws, accompanying them with wonderful works and manifesting a part of his secrets through the Patriarchs and Prophets.
118. Through these testimonies and through the blood of the Lamb, it is said: "They (the just) overcame him (the dragon)." For although the blood of Christ was entirely sufficient and superabundant to enable all the faithful to overcome the dragon, their accuser, and although the testimonies and teachings of the Prophets are of great power and help for eternal salvation; yet the just attain the fruit of the Passion and Redemption, by cooperating of their own free will with these divine helps, conquering their own selves and the demons, and making use of grace. They not only succeed in fulfilling the ordinary commandments and counsels of God, but they go to the extent of sacrificing their lives for the Lord (Apoc. 6, 9) in testimony of Him and in the hope of the crown and triumph promised by Christ, as the martyrs did in testimony of the faith and in defending his honor.
119. On account of all these mysteries the sacred text adds: "Therefore rejoice, O heaven, and all those that dwell therein." Rejoice, because thou art to be the dwelling place of the just, and of their Chief, Jesus Christ, and of his most holy Mother. Rejoice, O heaven, because of all the material and inanimate creatures none obtained a better lot, for thou art to be the house of God, who will endure through the eternal ages, and thou art to receive as thy Queen the most pure and most holy Creature, that emanated from the power of the Most High. Therefore rejoice, heaven and all that dwell therein, ye angels and ye just, since you are to be the companions and ministers of the Son of the eternal Father and of his Mother, and you are to be parts of that mystical body, whose head is Christ himself. Rejoice, ye holy angels, because ministering to them and serving them by your defense and custody, you increase your accidental joy. Let the holy Archangel Michael, the prince of the celestial hosts, rejoice in particular because he defended in battle the glory of the Most High and his adorable mysteries, and because he is to be the minister of the Incarnation of the Word and a particular witness of all its effect to the end. Let all his allies and all the defenders of Jesus Christ and his Mother rejoice, since during their ministry they do not lose the joys of essential glory already their own. On account of such divine sacraments let the heavens rejoice!

CHAPTER X.
THE EXPLANATION OF
THE TWELFTH CHAPTER
OF THE APOCALYPSE IS CONCLUDED.

120. "Woe to the earth, and to the sea, because the devil is come down to you, having great wrath, knowing that he hath but a short time." Woe to the earth, where so many sins and such wickedness shall be perpetrated! Woe to the sea, which refused to pour forth its floods and annihilate the transgressors at the sight of so great offenses against its Creator, and to avenge the insults against its Maker and Lord! But more woe to the profound and raging sea of those that follow the demon, after he had descended in their midst in order to war against them with great wrath and with such unheard of cruelty! It is the wrath of the most ferocious dragon, and greater than that of the devouring lion (I Pet. 5, 8), who attempts to annihilate all creation and to whom all the days of the world seem a short time to execute his fury. Such is his hunger and thirst to do damage to the mortals, that all the days of their life do not satisfy him, for they come to an end, whereas he desires eternal ages, if possible, in order to wage war against the sons of God. But incomparably greater than against all others is his rage against that most blessed Woman, who was to crush his head (Gen. 3, 15). Therefore the Evangelist says:
121. "And when the dragon saw that he was cast unto the earth, he persecuted the Woman, who brought forth the Man-child." When the ancient serpent saw the most unhappy place and state to which he had fallen, and that he was hurled from the empyrean heaven, he broke out in so much the greater rage and envy, like a wild beast tearing its own entrails. Against the Mother of the Word incarnate he conceived such a furious rage, as no human tongue or intelligence can ever describe or understand. But to a certain extent this anger can be surmised from that which followed immediately after that dragon found himself hurled with his hosts to the infernal regions. I will describe this event, as far as I can, and as far as it has been made plain to my understanding.
122. During the whole first week of the creation of the world and its contents Lucifer and the demons were occupied in machinations and projects of wickedness against the Word, who was to become incarnate, and against the Woman of whom He was to be born and made man. On the first day, which corresponds to Sunday, were created the angels; laws and precepts were given to them, for the guidance of their actions. The bad ones disobeyed and transgressed the mandates of the Lord. By divine providence and disposition then succeeded all the other events, which have been recorded above, up to the morning of the second day, corresponding to Monday, on which Lucifer and his hosts were driven and hurled into hell. The duration of these days corresponds to the small periods, or delays, which intervened between their creation, activity, contest and fall, or glorification. As soon as Lucifer with his followers entered hell, they assembled in general council, which lasted to the morning of Thursday. During this time Lucifer exerted all his astuteness and diabolical malice in conferring with the demons and concocting plans to offend God so much the more deeply, and to obtain revenge for the chastisement, to which he had been subjected. They came to the conclusion and resolved that the greatest vengeance and injury against God would be to impede the effects of the love, which they knew God bore toward mankind. This they hoped to attain by deceiving men, and persuading them, or even, as far as possible, compelling them to neglect the friendship of God, to be ungrateful toward Him, and to rebel against his will.
123. "This we must strive to do," said Lucifer, "toward this end we must apply all our forces, all our solicitude and knowledge. We will subject the human creatures to our influence and will, in order to destroy them. We will persecute this race of men and will deprive them of the reward promised to them. We will exert all our vigilance, to prevent them from arriving at the vision of God, which was denied us unjustly. I will gain great triumphs over them; I will destroy them all and subject them to my designs. I will sow new sects and errors, and set up laws contrary to those of the Most High in all things. I will raise up from among men false prophets and leaders, who will spread these doctrines (Act 20, 30) and I will scatter this seed through them and afterwards I will assign to them a place in these profound torments. I will afflict the poor, oppress the afflicted, and persecute the timid. I will sow discord, excite wars, and stir up nations against each other. I will raise up proud and haughty men to extend the dominion of sin and after they shall have executed my designs, I will bury them in this eternal fire, and in so much the greater torments, the more faithfully they followed me. This is my kingdom and this is the reward which I will give to those who follow me."
124. "I will wage fierce war against the incarnate Word, for although He is God, He is also man, and therefore of a lower nature than mine. I will exalt my throne and my dignity above his; I will conquer Him and will humble Him by my power and astuteness. The Woman who is to be his Mother shall perish at my hands. What is one Woman against my power and greatness? And you, ye demons, who were injured together with me, follow me and obey me in the pursuit of this vengeance, as you have followed me in disobedience! Pretend to love men, in order to destroy them; serve them, in order to ruin them and deceive them; help them, in order to pervert them and draw them into these my hellish regions." No human tongue can explain the malice and fury of this first council of Lucifer and his hosts against the human race, which although not yet in existence, was to be created. In it were concocted all the vices and sins of the world, thence proceeded lies, sects and errors; all iniquity had its origin in that chaos and in that abominable gathering, and all those that do evil are in the service of the prince of this assembly.
125. Having closed this meeting, Lucifer sought permission to speak with God, and his Majesty, for his own exalted ends, gave him permission. This was allowed in, the same manner in which satan spoke to God when he asked permission to persecute Job (Job 1, 6), and it happened on the day which corresponds to our Thursday. He addressed the Most High in the following words: "Lord, since Thou hast laid thy hand so heavily upon me in chastising me with so great cruelty, and since Thou hast predetermined all that Thou desirest to do for the men whom Thou art to create; and since Thou wishest to exalt and elevate so high the incarnate Word and enrich the Woman, who is to be his Mother, with all thy predestined gifts, be now equitable and just; as Thou hast given me permission to persecute the rest of men, give me also permission to tempt and make war against Christ, the Man-God and the Woman, who is to be his Mother; give me freedom to exert all my powers against Them." Other things Lucifer said on that occasion, and, in spite of the great violence occasioned to his pride by the humiliation, he humbled himself nevertheless in order to ask for this permission. His wrathful anxiety to obtain what he desired was so great that he was willing to subdue even his arrogance, thus forcing one iniquity to yield to another. He knew too well that without the permission of the omnipotent Lord he could attempt nothing. In order to be able to tempt Christ our Lord, and his most holy Mother in particular, he was willing to humiliate himself a thousand times, for he feared the threat, which had been made, that She should crush his head.
126. The Lord answered: "Thou must not, satan, ask such a permission as due to thee in justice, for the incarnate Word is God and Lord most high and omnipotent, though He is at the same time true man, and thou art his creature. Even if the other men sin and subject themselves to thy will, this will not be possible in my Onlybegotten made man. Though thou mayest succeed in making men slaves of sin, Christ will be holy and just, segregated from sinners. He will redeem them, if they fall. And this Woman against whom thou hast such wrath, although She is to be a mere creature and a true daughter of man, is to be preserved by my decree from sin. She is to be altogether mine forever and on no account or title shall any one else be allowed to have part in Her."
127. To this satan replied: "But what wonder that this Woman should be holy, since no one on this earth will be allowed to draw Her to the contrary, or persecute Her and incite Her to sin? This cannot be equity, nor just judgment, nor can this be proper and praise worthy." Lucifer added yet other blasphemies in his arrogance. But the Most High, who disposes all things with wisdom, answered him: "I will give thee permission to tempt Christ, so that He will be an example and a teacher in this to all the rest of men. I also give thee permission to persecute the Woman, but thou must not touch Her in regard to the life of her body. It is my will, that Christ and his Mother be not exempt from temptation, and that They be tempted by thee like the rest of men."

This permission was more pleasing to the dragon than that of being free to persecute all the rest of the human race. In this he resolved to use more care than in the pursuit of any other project, as after wards really happened. To no one else than himself was he resolved to confide its execution. Therefore the Evangelist proceeds to say:
128. "He persecuted the Woman, who brought forth the man-child." For with the permission of the Lord, he waged unheard of war and persecution against Her, whom he thought to be the Mother of God incarnate. But since these persecutions and battles will be described later (No. 692-697, Part II 340-71; III 451528), I will only say here, that they were beyond all conception of man. Equally admirable, was her glorious resistance and victory over them. Therefore in order to describe the manner in which She defended Herself, he says: "There were given to her two wings of a great eagle, that she might fly into the desert unto her place, where she is nourished for a time and times." These two wings were given to the most holy Virgin before She entered upon the combat, for She was prepared by 10 special gifts and favors. The one wing was an infused science, which revealed anew to Her vast mysteries and sacraments; the other was a new and sublime humility, as will be explained in its place (Part II 335-339, Part III 448-450). With these two wings She took her flight to the Lord, her proper habitation, for in Him alone She lived and in Him was centered all her attention. She flew like the royal eagle, without ever directing her flight towards the enemy, being alone in her flight and living in seclusion from all earthly things, solely in communion with her last End, which is the Divinity. In this solitude She "was nourished for a time and times," for though this nourishment lasted all her life, yet it was more abundant in the times of her great battles with satan. In those times She received favors more proportioned to the greatness of the conflict. By "time and times" is also understood the felicity, by which her victories were rewarded and crowned.
129. "And half a time from the face of the serpent." This half a time was that, in which the most holy Virgin was free from the persecution of the dragon and far from his sight during this life; for, having conquered him in her battles, She was, by divine providence and as Victress, freed from them. This freedom was conceded to Her in order that She might enjoy the peace and quiet, which She had merited after having conquered the enemy, as I will describe farther on (Part III, 526). Concerning the time of the combat the Evangelist says:
130. "And the serpent cast out of his mouth after the woman, water, as it were, a river, that he might cause her to be carried away; and the earth helped the woman and the earth opened her mouth and swallowed up the river, which the dragon cast out of his mouth." All his malice and all his forces Lucifer exerted and directed against the Mistress; for all those, who were ever tempted by him, seemed to him of less importance than most holy Mary. With the same force as the current of a great swift river, so the malice, and the lies, and the temptations flowed from the mouth of that dragon against Her. But the earth helped Her; for the earth of her body and of her inclinations was not cursed, nor did the sentence and punishment, which God hurled against Adam and Eve, touch Her in any way. For in it our earth is cursed and produces thorns instead of fruit. It is wounded in its very nature by its inclination to sin "fomes Peccati" (Gen. 3, 17), which continues to assault us and causes opposition. The devil avails himself of these inclinations for the ruin of men, for he finds within us arms for his offensive warfare; and catering to our evil inclinations by his false representations and apparent sweetness and delight, he draws us toward sensible and earthly things.
131. But the most blessed Mary, the holy and sanctified earth without touch of bad inclinations or evil dispositions, was free from all danger of corruption arising from the earth. On the contrary, since all her inclinations were most orderly, composed and obedient to grace, the earth of her body was in perfect harmony with her soul. Thus this earth opened its mouth and swallowed up the stream of temptations which the dragon raised up for Her in vain; for he found that material indisposed and unfomented for sin, unlike the other offspring of Adam. Their terrestrial and disorderly passions are more adapted to produce the floods of temptation, than to absorb them, since our passions and our corrupt nature are always in opposition to virtue.  On account of the futility of his efforts against this mysterious Woman, Scripture says:
132. "And the dragon was angry against the Woman: and he went to make war with the rest of her seed, who keep the commandments of God, and have the testimony of Jesus Christ. The dragon, having been gloriously overcome in all things by the Queen of all creation and dreading the furious torments of his own confusion and the ruin of all hell power, fled from Her, determined to make cruel war against the other souls belonging to the generation and race of the most blessed Mother. These are the faithful, who are marked with the testimony and the blood of Christ in Baptism as keepers of his commands and constant witnesses. For all the wrath of the demon turned so much the more toward the holy Church and its members, when he saw, that he would be unable to gain any advantage over Christ and his most holy Mother. Especially does he war against the virgins of Christ, and with a more particular hatred does he seek to destroy the virtue of virginity or chastity, this being the seed and the inheritance of the most chaste Virgin and Mother of the Lamb. On account of all this the Evangelist says:
133. "And he stood upon the sands of the sea." This is the contemptible vanity of the world, on which the dragon feeds and which he eats like hay. All this passed in heaven and many mysteries were made manifest to the angels in the decrees of the divine Will regarding the privileges reserved for the Mother of the Incarnate Word." I have been short in describing what I saw; for the multitude of the mysteries has made me poor and halting in the words needful for their manifestation.  

CHAPTER XI
IN THE CREATION OF ALL THINGS
THE LORD HAD BEFORE HIS MIND
CHRIST OUR LORD AND HIS MOST HOLY MOTHER.
HE CHOSE HIS PEOPLE AND HEAPED HIS BENEFITS ON THEM.

134. In the eighth chapter of the Proverbs, Wisdom says of Itself, that It was present in the Creation, ordering all things conjointly with the Almighty (Prov. 8, 30). And I said above (No. 54) that this Wisdom is the incarnate Word, who with his most holy Mother was present, in spirit, when God resolved upon the creation of the whole world; for in that instant the Son was not only coexistent in divine essence with the Father and the Holy Spirit, but also the human nature, which He was to assume, was foreseen and conceived as the prototype of all works in the divine mind of the Father. Conjointly with Him was also foreseen as present the human nature of his most holy Mother, who was to conceive Him in her most pure womb. In these two Persons were foreseen all his works, so that on account of Them (speaking in a human way) He overlooked all that could offend Him in the conduct of the men and angels that were to fall; for the conduct of the latter was an inducement rather to desist from the creation of the human race and of the things that were to sub-serve for their use.
135. The Most High looked upon his Son and upon his most holy Mother as models, produced in the culmination of his wisdom and power, in order that They might serve as prototypes according to which He was to copy the whole human race. Thus the rest of men depended on these Two as Mediators between themselves and God. He created also the necessary material beings required for human life, but with such wisdom, that some of them also serve as symbols, to represent in a certain way these two Beings, which He primarily intended and to which all others were to be subservient, namely, Christ and most holy Mary. On this account He made the luminaries of heaven, the sun and the moon (Gen. 1, 16) so that in dividing the day and the night, they might symbolize the Sun of justice, Christ, and his most holy Mother, who is beautiful as the moon (Cant. 6, 9), for these Two divide the day of grace and the night of sin. The sun illuminates the moon; and both, together with the stars of the firmament, illumine all other creatures within the confines of the universe.
136. He created the rest of the beings and added to their perfection, because they were to be subservient to Christ and most holy Mary, and through them to the rest of men. Before the universe proceeded from its nothingness, He set it as a banquet abundant and unfailing, and more memorable than the feast of Assuerus (Esther 1, 3); for He was to create man for his delight and to draw him to the enjoyment of his knowledge and love. Like a most courteous and bounteous Lord He did not wish that the invited guests should wait, but that both the creation and the invitation to the banquet of his knowledge and love be one and the same act. Man was not to lose any time in that which concerned him so much: namely, to know and to praise his almighty Maker.
137. On the sixth day he formed and created Adam, as it were of the age of thirty-three years. This was the age in which Christ was to suffer death, and Adam in regard to his body was so like unto Christ, that scarcely any difference existed. Also according to the soul Adam was similar to Christ. From Adam God formed Eve so similar to the Blessed Virgin, that she was like unto Her in personal appearance and in figure. God looked upon these two images of the great Originals with the highest pleasure and benevolence, and on account of the Originals He heaped many blessings upon them, as if He wanted to entertain Himself with them and their descendants until the time should arrive for forming Christ and Mary.
138. But the happy state in which God had created the parents of the human race lasted only a very short while. The envy of the serpent was immediately aroused against them, for satan was impatiently awaiting their creation, and no sooner were they created, than his hatred became active against them. However, he was not permitted to witness the formation of Adam and Eve, as he had witnessed the creation of all other things: for the Lord did not choose to manifest to him the creation of man, nor the formation of Eve from a rib; all these things were concealed from him for a space of time until both of them were joined. But when the demon saw the admirable composition of the human nature, perfect beyond that of any other creature, the beauty of the souls and also of the bodies of Adam and Eve; when he saw the paternal love with which the Lord regarded them, and how He made them the lords of all creation, and that He gave them hope of eternal life: the wrath of the dragon was lashed to fury, and no tongue can describe the rage with which that beast was filled, nor how great was his envy and his desire to take the life of these two beings. Like an enraged lion he certainly would have done so, if he had not known, that a superior force would prevent him. Nevertheless he studied and plotted out some means, which would suffice to deprive them of the grace of the Most High and make them God's enemies.
139. Here Lucifer was deceived; for the Lord had from the beginning mysteriously manifested to him, that the Word was to assume human nature in the womb of the most holy Mary, but not how and when; and thus He had also concealed the creation of Adam and the formation of Eve, in order that Lucifer might from the beginning labor under his ignorance concerning the mystery and the time of the Incarnation. As his wrath and his watchfulness had thus been so signally forestalled in regard to Christ and Mary, he suspected that Adam had come forth from Eve, and that She was the Mother and Adam the incarnate Word. His suspicions grew, when he felt the divine power, which prevented him from harming the life of these creatures. On the other hand he soon became aware of the precepts of God, for these did not remain concealed from him, since he heard their conversation in regard to them. Being freed more and more from his doubt as he listened to the words of the first parents and sized up their natural gifts, he began to follow them like a roaring lion (I Pet. 5, 8), seeking an entrance through those inclinations, which he found in each of them. Nevertheless, until he was undeceived in the course of the Redemption, he continued to hesitate between his wrath against Christ and Mary and the dread of being overcome by Them. Most of all he dreaded the confusion of being conquered by the Queen of heaven, who was to be a mere creature and not God.
140. Taking courage therefore in the precept, which was given to Adam and Eve, and having prepared the snare, Lucifer entered with all his energy upon the work of entrapping them and of opposing and hindering the execution of the divine Will. He first approached the woman, and not the man, because he knew her to be by nature more frail and weak, and because in tempting her he would be more certain that it was not Christ whom he was encountering. Against her also he was more enraged ever since he had seen the sign in the heaven and since the threat, which God had made in it against him. On all these accounts his wrath was greater against Eve than against Adam. Before he showed himself to her, however, he aroused in her many disturbing thoughts or imaginations, in order to approach her in a state of excitement and pre-occupation. But because I have written about this in another place, I will not enlarge here upon the violence and inhumanity of this temptation; it is enough for my purpose to mention what Scripture says: that he took the form of a serpent (Gen. 3, 1), and thus speaking to Eve drew her into a conversation, which she should not have permitted. Listening to him and answering, she began to believe him; then she violated the command of God, and finally persuaded her husband likewise to transgress the precept. Thus ruin, overtook them and all the rest: for themselves and for us they lost the happy position, in which God had placed them.
141. When Lucifer saw the two fallen and their interior beauty and grace and original justice changed into the ugliness of sin, he celebrated his triumph with incredible joy and vaunting in the company of his demons. But he soon fell from his proud boasting, when he saw, contrary to his expectations, how kindly the merciful love of God dealt with the delinquents, and how He offered them a chance of doing penance by giving them hope of pardon and return of grace. More over he saw how they were disposing themselves toward this forgiveness by sorrow and contrition, and how the beauty of grace was restored to them. When the demons perceived the effect of contrition, all hell was again in confusion. His consternation grew, when he heard the sentence, which God pronounced against the guilty ones, in which he himself was implicated. More especially and above all was he tormented by the repetition of that threat: The Woman shall crush thy head (Gen. 3, 15), which he had already heard in heaven.
142. The offspring of Eve multiplied after the fall and so arose the distinction and the multiplication of the good and the bad, the elect and the reprobate, the ones following Christ the Redeemer, and the others following satan. The elect cling to their Leader by faith, humility, charity, patience and all the virtues and in order to obtain victory, they are assisted, helped and beautified by the divine grace and the gifts, which the Redeemer and Lord of all merited for them. But the reprobate, without receiving any such benefits from their false leader, or earning any other reward than the eternal pain and the confusion of hell, follow him in pride, presumption, obscenity and wickedness, being led into these disorders by the father of lies and the originator of sin.
143. Notwithstanding all this the Most High, in his ineffable kindness, gave our first parents his benediction, in order that the human race might grow and multiply (Gen. 4, 3). The most high Providence permitted, that Eve, in the unjust Cain, should bring forth a type of the evil fruits of sin, and in the innocent Abel, both in figure and in imitation, the type of Christ our Lord. For in the first just one the law and doctrine of Christ began to exert its effects. All the rest of the just were to follow it, suffering for justice sake (Matth. 10, 22), hated and persecuted by the sinners and the reprobate and by their own brothers. Accordingly, patience, humility and meekness began to appear in Abel, and in Cain, envy and all wickedness, for the benefit of the just and for his own perdition. The wicked triumph and the good suffer, exhibiting the spectacle, which the world in its progress shows to this day, namely, the Jerusalem of the godfearing and the Babylon of the godforsaken, each with its own leader and head.
144. The Most High also wished that the first Adam should be the type of the second in the manner of their creation; for, just as before the creation of the first, He created and ordered for him the republic of all the beings, of which he was to be the lord and head; so before the appearance of his Onlybegotten, He allowed many ages to pass by, in order that his Son might, in the multiplied numbers of the human race, find prepared for Himself a people, of which He was to be the Head, the Teacher, and the King. He was not to be even for a moment without a people and without followers: such is the wonderful harmony and order, in which the divine wisdom disposed all things, making that later in the execution, which was first in the intention.
145. As the world progressed in its course, in order that the Word might descend from the bosom of the Father and clothe Itself in our mortality, God selected and prepared a chosen and most noble people, the most admirable of past and future times. Within it also He constituted a most illustrious and holy race, from which He was to descend according to the flesh. I will not linger in detailing the genealogy of Christ our Lord, for the account of the holy Evangelists has made that unnecessary. I will only say, in praise of the Most High, that He has shown to me many times the incomparable love, which He bore toward his people, the favors shown to it, and the mysteries and holy Sacraments, which He entrusted to it, as was afterwards made manifest through his holy Church. For at no time has slept nor slumbered He, who has constituted Himself the watcher of Israel (Ps. 120, 4).
146. He reared most holy Prophets and Patriarchs, who in figures and prophecies announced to us from far off, that, which we have now in possession. He wishes us to venerate them, knowing how they esteemed the law of grace and how earnestly they yearned and prayed for it. To this people God manifested his immutable Essence by many revelations, and they again transmitted these revelations to us by the holy Scriptures, containing immense mysteries, which we grasp and learn to know by faith. All of them, however, are brought to perfection and are made certain by the incarnate Word, who transmitted to us the secure rule of faith and the nourishment of the sacred Scriptures in his Church. Although the Prophets and the just ones of that people were not so far favored as to see Christ in his body, they nevertheless experienced the liberality of the Lord, who manifested Himself to them by prophecies and who moved their hearts to pray for his coming and for the Redemption of the whole human race. The consonance and harmony of all these prophecies, mysteries and aspirations of the ancient fathers, were a sweet music to the Most High, which resounded in the secret recesses of the Divinity and which regaled and shortened the time (to speak in a human manner) until He should descend to converse with man.
147. In order not to be detained too much in that, which the Lord has revealed to me regarding this and in order to arrive at the preparations, which the Lord made for sending to the world the incarnate Word and His most holy Mother, I will rehearse these mysteries succinctly according to the order given in the holy Scriptures. Genesis contains that which concerns the beginning and the creation of the world for the human race; the division of the earth, the chastisement and the restoration, the confusion of tongues, and the origin of the chosen race, humbled in Egypt; and the many other great sacraments revealed to Moses by God, in order that we may be led to know his love and the justice towards men from the beginning drawing them to his knowledge and service, and to foreshadow that, which He has resolved to do in the future.
148. The book of Exodus contains what happened in Egypt with the chosen people, the plagues and punishments, which God sent in order to rescue them; their departure and march through the sea; the written law given with such great preparations and wonders; and many other great sacraments, which the Lord provided for his people, visiting now their enemies, now themselves with afflictions, chastising their enemies with the severity of a Judge, correcting the Israelites with the benignity of a Father and teaching them to appreciate his benefits by sending severe hardships. He worked great wonders with the staff of Moses, which prefigured the cross on which the incarnate Word was to be sacrificed as the Lamb, a salvation to many, a ruin to others (Luc. 2, 34). It was like the staff of Moses, and like the Red Sea, the waves of which shielded the people and annihilated the Egyptians. Thus he filled the lives of the saints with joys and sorrows, with hardships and with comforts; with infinite wisdom and providence He symbolized in them the life and the death of Christ our Lord.
149. In the book of the Levites He describes and ordains many sacrifices and ceremonies of the law for placating the Divinity; for they were to point out the Lamb, which was to be immolated for all men; and they pointed out also ourselves, immolated to the Majesty of God in reality, as was prefigured in these sacrifices. It also describes the vestments of Aaron, the highpriest and type of Christ, although Christ was not to be of that inferior order but of the order of Melchisedech (Ps. 120, 4).
150. The book of Numbers describes the wanderings of the Israelites in the desert, prefiguring what was to happen with the holy Church, with the Onlybegotten as man, and with his most holy Mother; and also with the rest of the just, who, in different aspects, were prefigured in the column of fire, in the manna, in the rock giving forth water. It contains also other great mysteries, which are comprehended in the events there recorded, likewise the mysteries pertaining to numbers, in all of which deep secrets are hidden.
151. Deuteronomy is like a second law, a repetition of the first, but given in a different way and prefiguring more closely the law of the Gospels. For as according to the hidden judgments of God and according to the propriety known to his wisdom, the Incarnation of the Son was to be deferred, He renewed and rearranged these laws in order that they might be more like to those, which He was to establish for his Onlybegotten.
152. Josue or Jesus Nave conducts the people of God into the promised land; he divides the Jordan to allow the passage of the multitudes, achieves great things, typifying plainly the Redeemer as well in name as in deed. His history represents the destruction of the kingdom of the devil, the separation and the division of the good and bad, which will happen in the last day.
153. After Josue, when the people had already come into the possession of the promised and wished-for land, which primarily and appropriately signifies the Church acquired by Jesus Christ through the price of his blood, comes the book of the Judges. These were ordained by God for the government of his people, especially during the wars, which on account of their sins and idolatries were waged against them by the Philistines and other neighboring enemies. From these God freed and delivered them, whenever they returned to God by penance and amendment of life. In it are also related the deeds of Deborah while judging the people and liberating them from great oppression; also those of Jahel, who helped them to victory, mighty and courageous women both. All these deeds of history prefigure and illustrate what was to happen in the Church.
154. After the generation of the Judges came the Kings, for whom the Israelites petitioned in their desire of imitating the government of the surrounding nations. These books contain great mysteries concerning the coming of the Messias. Heli, the priest, and Saul, the king, prefigure in their death the reprobation of the old law. Sadoc and David, typify the new reign and priesthood of Christ and also the Church with the small number, which were to belong to it in comparison to the rest of men in the world. The other kings of Israel and Juda and their captivities presignify other great mysteries of the holy Church.
155. During the aforesaid times lived the most patient Job, whose words are so mysterious, that there is not one without its profound sacramental meaning concerning the life of Christ our Lord, the resurrection of the dead, the last judgment in the same flesh, in which each one lives, and concerning the violence and astuteness of the demons and their warfare against men. Above all has God placed him as an example of patience for us mortals, for in him we all may learn how we are to bear our adversities; especially as we have before our eyes the death of Christ, whereas this saint saw Him only at such a distance and yet imitated Him so closely.
156. In the writings of the many and great Prophets moreover, which God sent in the time of the kings to provide for special necessities, not one of the great mysteries and sacraments pertaining to the coming of the Messiah and his law, remained undeclared or unrevealed. The same thing, although more at a distance, God accomplished in the ancient Fathers and Patriarchs. In all this He only multiplied the likenesses, and, as it were, the patterns of the incarnate Word, and prearranged and prepared for Him a people, and the law, which He was to teach.
157. In the three great patriarchs, Abraham, Isaac and Jacob, He deposited great and precious pledges calling Himself the God of Abraham, Isaac and Jacob. He wished to honor Himself in the name at the same time that He honored them, manifesting his dignity and his excellent virtues and sacraments, and confiding them to their care, in order that they might furnish so honorable a name to God. The patriarch Abraham, in order to prefigure vividly, that which the eternal Father was to do with his Onlybegotten, was tempted and tried by the command to sacrifice his only son Isaac (Gen. 22, 1). When, however, this obedient father was about to complete the sacrifice, the same Lord, who had given the commandment, impeded its execution; for such a heroic sacrifice was to be reserved to the eternal Father, who alone was to sacrifice in effect his Onlybegotten: only in a symbolic manner can Abraham be said to have done the same: for thus it will appear, that the zeal of divine love is (Cant. 8, 6) strong as death. It was not how ever beseeming, that such an expressive figure should remain altogether unaccomplished and therefore the sacrifice of Abraham was fulfilled by the killing of a ram, being likewise a figure of the Lamb, which was to pay for the sins of the world (Joan 1, 29).
158. To Jacob was shown that mysterious ladder, full of sacraments and hidden import (Gen. 28, 12), principally to represent the incarnate Word as the way and the means of ascending to the Father, and of his descending to us. On it also ascend and descend the angels, who illuminate and guide us, bearing us up in their hands, so that we may not stumble over the rocks of the errors, heresies, and vices, with which the path of mortal life is strewn (Ps. 90, 12). In the midst of them we pass securely up this stairs in the faith and hope of his holy Church, which is the house of the Lord, the portal of heaven and holiness.
159. In order to make him the god of Pharao and the leader of his people He showed to Moses the mystical thornbush, which burned without being consumed and which foreshadowed the Divinity covered with our humanity, leaving the Divinity intact by the humanity and the humanity unconsumed by the Divinity. At the same time it also signified the perpetual virginity of the Mother of the Word, not only of her body, but of her soul, so that, although She was a daughter of Adam and came vested in the sin-tainted nature derived from Adam, She nevertheless was without stain or offense.
160. He raised also for Himself David according to his own heart (I Reg. 13, 14), who worthily sang the praise of the Most High, comprehending in his Psalms all the sacraments and mysteries not only of the law of grace, but of the written and natural law. And the testimonies, judgments and works of the Lord, which were pronounced by his lips, David also treasured up in his heart, meditating on them day and night. In pardoning his enemies, he was an express image and figure of God forgiving us. Thus all his promises concerning the coming of the Redeemer were made more certain to the world.
161. Solomon, the king of peace, was an image of the King of kings; for by his great wisdom he manifested in different kinds of writings the sacraments and mysteries of Christ, especially in the similitudes of the Canticles. For there he exposed the mysteries of the incarnate Word, of his most holy Mother, of his Church and of the faithful. He taught also right behavior in different ways, opening up a fountain of truth and lifegiving knowledge for many other writers.
162. But who can worthily exalt the benefits He provided for his people in the praiseworthy host of holy Prophets, through whom the Lord has spread the light of prophecy, lighting up as from afar the holy Church, and commencing in advance to shed the rays of the Sun of justice and of the efficacious law of grace? The two great Prophets, Isaias and Jeremias, were chosen to preach to us, in a sweet and exalted manner, the mysteries of the Incarnation of the Word, his Birth, Life and Death. Isaias promised us, that a Virgin should conceive and give birth to a Son, who would call him self Emmanuel; that a little son shall be born to us, who shall bear his kingdom on his shoulder (Is. 7, 14; 9, 6). All the rest of the life of the Christ he proclaims with such clearness, that his prophecies are like a gospel. Jeremias announces the unheard of wonder, that God will cause a Woman to bear in her womb a man, who is at the same time to be a God and perfect man, who alone can be Christ (Jer. 31, 22). He announced his coming, his passion, ignominy and death (Thren. 3, 28). Wonder and suspense fill me in the consideration of these prophets. Isaias asks the Lord to send the Lamb, which is to rule the world from the rocks of the desert to the mountain of the daughter of Sion; for this Lamb, the incarnate Word, calls the heavens a desert, where as God He dwelt without the society of men (Is. 16, 1). He calls Him rock, on account of the stability of his throne and of the unaltered rest of eternity which He enjoys. The mountain, from which He is asked to come, is in the mystical sense, the holy Church and first of all, the most holy Mary, the Daughter of the vision of peace, that is Sion. The prophet interposes Her as the Mediatrix, to induce the eternal Father to send his Onlybegotten, the Lamb. For in all the rest of the human race there was nothing to influence Him so much as to have Her as his Mother, who was to clothe Him with the spotless fleece of the most holy humanity. All this is contained in that most sweet prayer and prophecy of Isaias.
163. Ezekiel also saw this Virgin Mother in the figure and likeness of the closed gate (Ezekiel 44, 2), which was open only for the God of Israel and through which no other man could enter. Habacuc contemplates Christ our Lord on the cross and in most profound words prophesies the mysteries of the Redemption and the wonderful effects of the passion and death of our Redeemer (Hab. 3). Joel describes the land of the twelve tribes, prefiguring the apostles, who were to be the heads of all the sons of the Church. He also announces the descent of the Holy Ghost upon his servants and handmaids, foretelling the time of the coming, and of the life of Christ. And all the other prophets announced in part the same thing, for God wished all his great works to be announced, prophesied and prefigured far in advance and so completely, that they might testify the love and care, which He had for men and with which He enriched his Church. He wished also to reprehend us and convict us of our lukewarmness, since these ancient Fathers and Prophets, seeing only the shadows and figures, were inflamed with divine love and broke forth in canticles of praise and exaltation of the Lord, whereas we, who enjoy the truth and the bright day of grace, remain buried in fortgetfulness of so great benefits, and, forsaking the light, continue to seek the darkness.

CHAPTER XII.
HOW, AFTER THE HUMAN RACE HAD BEEN PROPAGATED, THE CLAMORS OF THE JUST FOR THE COMING OF THE REDEEMER INCREASED, AND LIKEWISE SIN; IN THIS NIGHT OF THE ANCIENT LAW, GOD SENT TWO MORNINGSTARS AS HARBINGERS OF THE LAW OF GRACE.

164. The posterity and race of Adam spread out in great numbers, for the just and the unjust were multiplied; likewise did increase the clamors of the just for the Redeemer, and the transgressions of the wicked in demerit of that benefit. The people of the Most High and the plans for the triumph of the Lord in assuming human nature, were already in the last stages of preparation for the advent of the Messias. The kingdom of sin in the generation of the wicked had now spread its dominion to the utmost limits and the opportune time for the remedy had arrived. The merits and the crowns of the just had been multiplied, the Prophets and the holy Fathers in the joy of heavenly enlightenment perceived the approach of the salvation and the presence of the Redeemer, and they increased their clamors, beseeching God to fulfill the prophecies and the promises made to his people. Before the high throne of the divine mercy they asked God to remember the prolix and sombre night of sin which had lasted since the creation of the first man, and the blindness of idolatry, which had taken hold of all the rest of the human race.
165. When the ancient serpent had infected the whole earth with its poisonous breath and apparently enjoyed peaceful control over mortals who had become blind to the light of reason (Rom. 1, 20) and to the precepts contained in the ancient written law, when, instead of seeking the true Divinity, men set up for themselves many false laws and each one created a god for himself according to his liking, without considering, that the confusion of so many gods was repugnant to all goodness, order, and peace, when by these errors malice, ignorance and forgetfulness of the true God had become naturalized; when, ignorant of its mortal disease and lethargy, the world had grown mute in its prayer for deliverance; when pride reigned supreme and fools had become innumerable (Eccles. 7, 15); when Lucifer in his arrogance was about to swallow the pure waters of the Jordan (Job 40, 18): when through these injuries God was more and more deeply offended and less and less beholden to man; when his justice had such an excellent cause for annihilating all creation and reducing it to its original nothingness:
166. At this Juncture (according to our way of understanding), the Most High directed his attention to the attribute of his mercy, counterbalanced the weight of his incomprehensible justice with the law of clemency, and chose to yield more to his own goodness, to the clamors and faithful services of the just and the prophets of his people, than to his indignation at the wickedness and sins of all the rest of mankind. In this dark night of the ancient law, He resolved to give most certain pledges of the day of grace, sending into the world two most bright luminaries to announce the approaching dawn of the sun of Justice, Christ our Salvation. These were saint Joachim and Anne, prepared and created by especial decree according to his own heart. Saint Joachim had his home, his family and relations in Nazareth, a town of Galilee. He, always a just and holy man and illumined by especial grace and light from on high, had a knowledge of many mysteries of the holy Scriptures and of the olden Prophets. In continual and fervent prayer he asked of God the fulfillment of his promises, and his faith and charity penetrated the heavens. He was a man most humble and pure, leading a most holy and sincere life, yet he was most grave and earnest, and incomparably modest and honest.
167. The most fortunate Anne had a house in Bethlehem and was a most chaste, humble and beautiful maiden. From her childhood she led a most virtuous, holy and retired life, enjoying great and continual enlightenment in exalted contemplation. Withal she was most diligent and industrious, thus attaining perfection in both the active and the contemplative life. She had an infused knowledge of the divine Scriptures and a profound understanding of its hidden mysteries and sacraments. In the infused virtues of faith, hope and love she was unexcelled. Equipped with all these gifts, she continued to pray for the coming of the Messias. Her prayers were so acceptable to the Lord, that to her He could but answer with the words of the Spouse: "Thou hast wounded my heart with one of the hairs of thy neck" (Cant. 4, 9). Therefore, without doubt, saint Anne holds a high position among the saints of the old Testament, who by their merits hastened the coming of the Redeemer.
168. This woman also prayed most fervently, that the Almighty deign to procure for her in matrimony a husband, who should help her to observe the ancient law and testament, and to be perfect in the fulfillment of all its precepts. At the moment in which saint Anne thus prayed to the Lord, his Providence ordained, that saint Joachim made the same petition: both prayers were presented at the same time before the tribunal of the holy Trinity, where they were heard and fulfilled, it being then and there divinely disposed, that Joachim and Anne unite in marriage and become the parents of Her, who was to be the Mother of the incarnate God. In furtherance of this divine decree the archangel Gabriel was sent to announce it to them both. To saint Anne he appeared in visible form, while she was engaged in fervent prayer for the coming of the Savior and the Redeemer of men. When she saw the holy prince, most beautiful and refulgent, she was disturbed and frightened and yet at the same time interiorly rejoiced and enlightened. The holy maiden prostrated herself in profound humility to reverence the messenger of heaven; but he prevented and encouraged her, as being destined to be the ark of the true manna, Mary most holy, Mother of the Word. For this holy angel had been informed of this sacramental mystery on being sent with this message. The other angels did not yet know of it, as this revelation or illumination had been given directly from God only to Gabriel. Nevertheless the angel did not then manifest this great sacrament to St. Anne; but he asked her to attend and said to her: "The Most High give thee his blessing, servant of God, and be thy salvation. His Majesty has heard thy petitions and He wishes thee to persevere therein and that thou continue to clamor for the coming of the Redeemer. It is his will, that thou accept Joachim as thy spouse, for he is a man of upright heart and acceptable to the Lord: in his company thou wilt be able to persevere in the observance of his law and in his service. Continue thy prayers and thy supplications and be not solicitous for anything else, for the Lord will see them fulfilled. Walk in the straight paths of justice and let thy soul's converse be in heaven. Continuing to pray for the Messias, be thou joyful in the Lord, who is thy salvation." With these words the angel disappeared, leaving her enlightened in many mysteries of holy Scriptures, and comforted and renewed in spirit.
169. To saint Joachim the archangel did not appear in a corporeal manner, but he spoke to the man of God in sleep as follows: "Joachim, be thou blessed by the right hand of the Most High! Persevere in thy desires and live according to rectitude and perfection. It is the will of the Almighty, that thou receive saint Anne as thy spouse, for her the Lord has visited with his blessing. Take care of her and esteem her as a pledge of the most High and give thanks to his Majesty, because he has given her into thy charge." In consequence of this divine message saint Joachim immediately asked for the hand of the most chaste Anne and, in joint obedience to the divine ordainment, they espoused each other. But neither of them manifested to each other the secret of what had happened until several years afterwards, as I will relate in its place (Part I, 184). The two holy spouses lived in Nazareth, continuing to walk in the justification of the Lord. In rectitude and sincerity they practiced all virtue in their works, making themselves very acceptable and pleasing to the Most High and avoiding all blemish in all their doings. The rents and incomes of their estate they divided each year into three parts. The first one they offered to the temple of Jerusalem for the worship of the Lord; the second they distributed to the poor, and the third they retained for the decent sustenance of themselves and family. God augmented their temporal goods on account of their generosity and charity.
170. They themselves lived with each other in undisturbed peace and union of heart, without quarrel or shadow of a grudge. The most humble Anne subjected herself and conformed herself in all things to the will of Joachim: and that man of God, with equal emulation of humility, sought to know the desires of holy Anne, confiding in her with his whole heart (Prov. 31, 11), and he was not deceived. Thus they lived together in such perfect charity, that during their whole life they never experienced a time, during which one ceased to seek the same thing as the other (Matth. 18, 20). But rather as being united in the Lord, they enjoyed his presence in holy fear. Saint Joachim, solicitous to obey the command of the angel, honored his spouse and lavished his attention upon her.
171. The Lord forestalled the holy Matron Anne with the blessings of his sweetness (Psalm 20, 4), communicating to her the most exalted graces and infused science, which prepared her for the happy destiny of becoming the mother of Her, who was to be the Mother of God himself. As the works of God are perfect and consummate, it was natural to expect, that He should make her a worthy mother of that most pure Creature, who should be superior in sanctity to all creatures and inferior only to God.
172. This fortunate couple passed twenty years of their married life without issue. In those times and among the people of the Jews this was held to be the greatest misfortune and disgrace. On this account they had to bear much reproach and insult from their neighbors and acquaintances, for all those that were childless, were considered as excluded from the benefits of the Messias. But the Most High wished to afflict them and dispose them for the grace which awaited them, in order that in patience and submission they might tear fully sow the glorious Fruit, which they were afterwards to bring forth. They continued in most fervent prayers from the bottom of their hearts, mindful of the command from on high. They made an express vow to the Lord, that if He should give them issue, they would consecrate It to his service in the temple of Jerusalem.
173. This offer was made by an especial impulse of the Holy Ghost, who had ordained, that She who was to be the habitation of the Son of God, should, before coming into existence, be offered and, as it were, pledged by her parents to the same Lord. For if they had not obliged themselves by a special promise to offer Her to the temple before they possessed Her, they would not have been able to make the sacrifice on account of the vehement love, which her sweetness and grace engendered. According to our mode of understanding such things, the Lord in a measure allayed his fears, lest his most holy Mother should remain in possession of any one else, and his love so to say, diverted itself by a certain delay in creating Her.
174. Having, at the command of the Lord, persevered a whole year in fervent petitions, it happened by divine inspiration and ordainment, that Joachim was in the temple of Jerusalem offering prayers and sacrifices for the coming of the Messias, and for the fruit, which he desired. Arriving with others of his town to offer the common gifts and contributions in the presence of the high priest, Isachar, an inferior priest, harshly reprehended the old and venerable Joachim, for presuming to come with the other people to make his offerings in spite of his being childless. Among other things he said to him: "Why dost thou, Joachim, come with thy offerings and sacrifices, which are not pleasing in the eyes of God, since thou art a useless man? Leave this company and depart; do not annoy God with thy offerings and sacrifices, which are not acceptable to Him." The holy man, full of shame and confusion, in humble love thus addressed the Lord: "Most high Lord and God, at thy command and desire I came to the temple; he that takes thy place, despises me; my sins merit this disgrace; but since I accept it according to thy will, do not cast away the creature of thy hands" (Ps. 137, 8). Joachim hastened away from the temple full of sorrow, though peaceful and contented, to a farm or storehouse, which he possessed, and there in solitude he called upon the Lord for some days, praying as follows:
175. "Most high and eternal God, on whom depends the whole existence and the reparation of the human race, prostrate in thy living presence, I supplicate thy infinite goodness to look upon the affliction of my soul and to hear my prayers and those of thy servant Anne. To thine eyes are manifest all our desires (Ps. 37, 10) and if I am not worthy to be heard, do not despise my humble spouse. Lord God of Abraham, Isaac and Jacob, our first forefathers, do not hide thy kindness from us, nor permit, since Thou art a Father, that I be numbered among the reprobate and the outcasts in my offerings, because Thou givest me no issue. Remember, O Lord, the sacrifices (Deut. 9, 27) and oblations of thy servants and prophets, my ancestors, and look upon their works, which were pleasing to thy divine eyes. Since Thou commandest me, my Lord, to pray to Thee in confidence, grant me, according to the greatness of thy mercy and power, that which at thy wish I pray for. In beseeching Thee I fulfill thy will and render the obedience, in which Thou hast promised to grant my petition. If my sins hinder the exercise of thy mercies, take away what displeases and hinders Thee. Thou art mighty, Lord God of Israel, and all that Thou wishest, Thou canst accomplish without hindrance. Let my prayer reach thy ears, and if I am poor and insignificant, Thou art infinite and always ready to exercise mercy with the downcast. Whither shall I flee from Thee, who art the King of kings and the Lord of lords? Thou hast filled thy sons and servants with benedictions in their generations and Thou hast instructed me to expect and desire from thy bounty what Thou hast wrought in my brethren. If it is Thy pleasure to yield to my petition, and grant me issue I will offer it and consecrate it to thy holy temple in perpetual service. I have riveted my eyes and my will on thy holy Will and have always desired to keep them free from the vanishing things of this world. Fulfill in regard to me, what is according to thy pleasure, and rejoice our spirit with the accomplishment of our hopes. Look down from thy throne upon this vile dust, and raise it up, in order that it may magnify Thee and adore Thee, and let in all things be fulfilled thy will, and not mine."
176. While Joachim was making these petitions in his retirement, the holy angel manifested to holy Anne, that her prayer for an issue, accompanied by such holy desires and intentions, was pleasing to the Almighty. Having thus recognized the will of God and of her husband Joachim, she prayed with humble subjection and confidence, that it be fulfilled. "Most high God, my Lord, Creator and Preserver of the universe, whom my soul reveres as the true God, infinite, holy and eternal! Prostrate in thy real presence I will speak, though I am but dust and ashes (Esther 13, 9) proclaiming my need and my affliction. Lord God uncreated, make us worthy of thy benediction, and give us holy fruit of the womb, in order that we may offer it to thy service in the temple (Gen. 18, 27). Remember, O Lord, that Anne, thy servant, the mother of Samuel, was sterile and that by thy generous mercy she received the fulfillment of her desires. I feel within me a courage which incites and animates me to ask Thee to show me the same mercy. Hear then, O sweetest Lord and Master, my humble petition: remember the sacrifices, offerings and services of my ancestors and the favors, which thy almighty arm wrought in them. I wish to offer to Thee, O Lord, an oblation pleasing and acceptable in thy eyes: but the greatest in my power, is my soul, my faculties and inclinations given to Thee, and my whole being. If Thou look upon me from thy throne giving me issue, I will from this moment sanctify and offer it for thy service in the temple. Lord God of Israel, if it should be thy pleasure and good will to look upon this lowly and impoverished creature, and to console thy servant Joachim, grant me my prayer and may in all things be fulfilled thy holy and eternal will."
177. These were the prayers, which saint Joachim and Anne offered. On account of my great shortcoming and insufficiency I cannot fully describe what I was made to understand concerning the holiness of these prayers and of these saintly parents. It is impossible to tell all; nor is it necessary, since what I have said is sufficient for my purpose. In order to obtain a befitting idea of these saints, it is necessary to estimate and judge them in connection with the most high end and ministry, for which they were chosen by God; for they were the immediate grandparents of Christ our Lord, and parents of his most holy Mother.

CHAPTER XIII.
HOW THE: CONCEPTION OF THE MOST HOLY MARY WAS ANNOUNCED BY THE ARCHANGEL GABRIEL, AND HOW GOD PREPARED HOLY ANNE FOR IT BY A SPECIAL FAVOR.

178. The petitions of the holy Joachim and Anne reached the throne of the holy Trinity, where they were accepted and the will of God was made known to the holy angels. The three divine Persons, according to our way of expressing such things, spoke to them as follows: "We have in our condescension resolved, that the Person of the Word shall assume human flesh and that through Him all the race of mortals shall find a remedy. We have already manifested and promised this to our servants, the Prophets, in order that they might announce it to the world. The sins of the living, and their malice are so great, that We are much, constrained by the rigor of justice. But our goodness and mercy is greater than all their evil-doing, nor can it extinguish our love toward men. We will look with mercy upon the works of our hands, which We have created according to our image and likeness, so as to enable them to become inheritors and participators of our eternal glory (I Pet. 3, 22). We will consider the services and the pleasure derived from our servants and friends and regard the multitude of those, who shall distinguish themselves in our praise and friendship. And above all have We before our eyes Her, who is to be the chosen One, who is to be acceptable above all creatures and singled out for our delight and pleasure; because She is to conceive the person of the Word in her womb and clothe Him with human flesh. Since there must be a beginning of this work, by which We shall manifest to the world the treasures of the Divinity, this shall be the acceptable and opportune time for its execution. Joachim and Anne have found grace in our eyes; We look upon them with pleasure and shall enrich them with choicest gifts and graces. They have been faithful and constant in their trials and in simplicity and uprightness their souls have become acceptable and pleasing before Us. Let Gabriel as our ambassador bring tidings of joy for them and for the whole human race; let him announce to them, that in our condescension We have looked upon them and chosen them."
179. Thus the celestial spirits were instructed in regard to the will and the decree of the Almighty. The holy archangel Gabriel humbled himself before the throne of the most blessed Trinity, adoring and revering the divine Majesty in the manner which befits these most pure and spiritual substances. From the throne an intellectual voice proceeded, saying: "Gabriel, enlighten, vivify and console Joachim and Anne, our servants, and tell them, that their prayers have come to our presence and their petitions are heard in clemency. Promise them, that by the favor of our right hand they will receive the Fruit of benediction, and that Anne shall conceive a Daughter, to whom We give the name of MARY."
180. Together with this mandate of the Most High many mysteries and sacraments pertaining to this message were revealed to saint Gabriel. With it he descended from the vault of the empyrean heaven and appeared to holy Joachim, while he was in prayer, saying to him: "Just and upright man, the Almighty from his sovereign throne has taken notice of thy desires and has heard thy sighs and prayers, and has made thee fortunate on earth. Thy spouse Anne shall conceive and bear a Daughter, who shall be blessed among women (Luc. 1, 42, 48). The nations shall know Her as the Blessed. He who is the eternal God, increate, and the Creator of all, most upright in his judgments, powerful and strong, sends me to thee, because thy works and alms have been acceptable. Love has softened the heart of the Almighty, and has hastened his mercies, and in his liberality He wishes to enrich thy house and thy family with a Daughter, whom Anne shall conceive; the Lord himself has chosen for Her the name of MARY. From her childhood let Her be consecrated to the temple, and in it to God, as thou hast promised. She shall be elect, exalted, powerful and full of the Holy Ghost; on account of the sterility of Anne her conception shall be miraculous; She shall be a Daughter wonderful in all her doings and in all her life. Praise the Lord, Joachim, for this benefit and magnify Him, for in no other nation has He wrought the like. Thou shalt go to give thanks in the temple of Jerusalem and in testimony of the truth of this joyful message, thou shalt meet, in the Golden Gate, thy sister Anne, who is coming to the temple for the same purpose. Remember that marvelous is this message, for the Conception of this Child shall rejoice heaven and earth."
181. All this happened to saint Joachim during his prolonged prayer and in a miraculous sleep, into which he fell for the purpose of receiving this message. He experienced something similar to that which happened to saint Joseph, the spouse of the most holy Mary, when it was made known to him, that her pregnancy was the work of the Holy Ghost (Matth. 1, 20). The most fortunate saint Joachim awoke in great joy of soul and with solicitous and ingenuous prudence he concealed within his heart the sacrament of the King (Tob. 12, 7). With a lively faith and hope he poured forth his soul in the presence of the Most High, and full of tenderness and gratitude, he thanked and praised Him for his inscrutable judgments. In order to do this more appropriately he hastened to the temple as he had been ordered.
182. In the meanwhile the thrice blessed Anne was exalted in prayer and divine contemplation and totally wrapped up in the mystery of the Incarnation, which, after having been previously rilled with a most high understanding and a specially infused light, she solicited from the eternal Word. With the profoundest humility and lively faith she was praying for the hastening of the coming of the Redeemer of the human race in the following words: "Most high King and Lord of all creation, I, a most vile and despicable creature, and yet the work of thy hands, desire at the price of the life which Thou hast given me, to urge Thee to hasten in thy mercy the time of our salvation. O may thy infinite kindness incline toward our need! O that our eyes might look upon the Restorer and the Redeemer of men! Remember, O Lord, the mercies of old shown to thy people, wherein Thou hast promised thy Onlybegotten, and may this promise of infinite kindness unbend Thee! May it come now, that day so much longed for! Is it possible, that the Most High should descend from his holy heaven? Is it possible, that He is to have a terrestrial Mother? What woman shall She be, that is so fortunate and blessed? O who shall be so favored as to look upon Her? Who shall be worthy to be the servant of her servants? Blessed the race, that shall be able to see Her and prostrate themselves at her feet to reverence Her! How sweet shall be the sight of Her and her company! Blessed the eyes, that shall see Her and the ears, that shall listen to her words, and the family, from whom the Most High shall select his Mother! Execute, O Lord, this decree: fulfill thy divine benevolence!"
183. In this prayer and colloquy saint Anne occupied herself after having received enlightenment regarding this ineffable mystery. She weighed all the conferences, which she had had with her guardian angel, who on many occasions, and now more openly than ever before, had manifested himself to her. The Almighty ordained, that the message of the Conception of his holy Mother should in some way be similar to the one, by which the Incarnation was announced. For saint Anne was meditating in humble fervor upon her, who was to bear the Mother of the incarnate Word. And the most holy Virgin was making the same reflections upon Her, who was to be the Mother of God, as I will relate in its place (Part II, 117). It was also the same angel, that brought both messages, and in human form, though he showed himself in a more beautiful and mysterious shape to the Virgin Mary.
184. The holy archangel Gabriel appeared to saint Anne in human form more resplendent than the sun, and said to her: "Anne, servant of God, I am an angel sent from the council of the Most High, who in divine condescension looks upon the humble of the earth (Psalm 137, 6). Good is incessant prayer and humble confidence. The Lord has heard thy petitions, for He is nigh to those who call upon Him with living faith and hope, and who expect his salvation (Ps. 144, 18). If He delays hearing their clamors and defers the fulfillment of their prayers, it is in order to dispose them to receive and to oblige Himself to give much more than they ask and desire. Prayer and almsgiving open the treasures of the Lord, the omnipotent King, and incline Him to be lavish in mercy toward those, who ask (Tob. 11, 8). Thou and Joachim have prayed for the Fruit of benediction and the Most High has resolved to give you holy and wonderful Fruit; and by it He will enrich you with heavenly gifts, granting to you much more than you have asked. For having humiliated yourselves in prayer, the Lord wishes to magnify Himself in conceding your petitions: because those, who in humble confidence pray to Him without belittling his infinite power, are most agreeable to the Lord. Persevere in prayer and ask without ceasing for the Redemption of the human race in order to constrain the Most High. Moses by unceasing prayer brought victory to the people (Exod. 17, 11); Esther by prayer obtained liberation from the death sentence ( Esther 4, 11); Judith by the same means was filled with fortitude to execute a most arduous task for the salvation of Israel: She fulfilled it, though a weak and frail woman (Judith 9, 1). David came forth victorious in his combat with the giant, because he prayed, invoking the name of the Lord (I Kings 17, 45; III Kings 18, 36). Elias drew fire from heaven by his sacrifice and by his prayer opened and closed the heavens. The humility, faith and the alms of Joachim and of thyself have come before the throne of the Most High and now He sends me, his angel, in order to give thee news full of joy for thy heart: His Majesty wishes, that thou be most fortunate and blessed. He chooses thee to be the mother of Her who is to conceive and bring forth the Onlybegotten of the Father. Thou shalt bring forth a Daughter, who by divine disposition shall be called MARY. She shall be blessed among women and full of the Holy Ghost. She shall be the cloud that shall drop the dew of heaven for the refreshment of mortals (III Kings 18, 44): and in Her shall be fulfilled the prophecies of thy ancestors. She shall be the portal of life and salvation for the sons of Adam. Know also that I have announced to Joachim, that he shall have a Daughter who shall be blessed and fortunate: but the full knowledge of the mystery is not given him by the Lord, for he does not know, that She is to be the Mother of the Messias. Therefore thou must guard this secret; and go now to the temple to give thanks to the Most High for having been so highly favored by his powerful right hand. In the Golden Gate thou shalt meet Joachim, where thou wilt confer with him about this tiding. Thou art the one, who art especially blessed of the Lord and whom He wishes to visit and enrich with more singular blessings. In solitude He will speak to thy heart and there give a beginning to the law of grace, since in thy womb He will give being to Her, who is to vest the Immortal with mortal flesh and human form. In this humanity, united with the Word, will be written, as with his own blood, the true law of Mercy."
185. In order that the humble heart of the holy Anne might not faint away with admiration and joy at these tidings of the holy angel, she was strengthened by the holy Spirit and thus she heard it and received it with magnanimity and incomparable joy. Immediately arising she hastened to the temple of Jerusalem, and there found saint Joachim, as the angel had foretold to them both. Together they gave thanks to the Almighty for this wonderful blessing and offered special gifts and sacrifices, They were enlightened anew by the grace of the holy Spirit, and, full of divine consolation, they returned to their home. Joyfully they conversed about the favors, which they had received from the Almighty, especially concerning each one's message of the archangel Gabriel, whereby, on behalf of the Lord, they had been promised a Daughter who should be most blessed and fortunate. On this occasion they also told each other, how the same angel, before their espousal, had commanded each to accept the other, in order that together they might serve God according to his divine will. This secret they had kept from each other for twenty years, without communicating it, until the same angel had promised them the issue of such a Daughter. Anew they made the vow to offer Her to the temple and that each year on this day they would come to the temple to offer special gifts, spend the day in praise and thanksgiving, and give many alms. This vow they fulfilled to the end of their lives, spending this day in great praise and exaltation of the Most High.
186. The prudent matron Anne never disclosed the secret, that her Daughter was to be the Mother of the Messias, either to Joachim or to any other creature. Nor did that holy parent in the course of his life know any more than that She was to be a grand and mysterious woman. However, in the last moments of his life the Almighty made the secret known to him, as I will relate in its place (Infr. No. 666). Although great revelations have been made to me concerning the virtues and the holiness of the two parents of the Queen of heaven, I shall not dilate upon that which all the faithful must presuppose. I shall rather hasten to the main point.
187. After the first conception of the body which was to be that of the Mother of grace, and before creating her most holy soul, God granted a singular favor to saint Anne. She had an intellectual and most exalted vision or . appearance of his Majesty, in which, having communicated to her great enlightenment and gifts of grace. He disposed her and forestalled her with the blessings of his sweetness (Ps. 20, 4). Entirely purifying her, He spiritualized the inferior part of her body and elevated her soul and spirit to such a degree, that thenceforward she never attended to any human affair, which could impede her union with God in all the affections of her mind and will, and she never lost sight of Him. At the same time He said to her: "Anne, my servant, I am the God of Abraham, Isaac and Jacob: my blessing and my eternal light is with thee. I have created man in order to raise him from the dust and to make him the inheritor of my glory and participator of my Divinity. I also showered my gifts upon him and placed him in a position and state of high perfection; but he listened to the serpent and lost all. Out of my goodness and in fulfillment of the promises made through my holy Prophets, I wish to forget his ingratitude and to repair the damage, by sending my Onlybegotten as their Redeemer. The heavens are closed, the ancient Patriarchs are detained, deprived of the sight of my face and of eternal life promised to them. The inclination of my bounteousness is as it were strained in not communicating itself to the human race. Now, at this time do I wish to show mercy, giving them the person of the eternal Word, to become man, to be born of a Woman, who shall be Mother and Virgin, immaculate, pure, blessed and holy above all creatures. Of Her, my chosen and only One, I make thee mother." (Cant. 6, 8).
188. I cannot easily explain the effect of these words in the upright heart of holy Anne, she being the first of those born of men, to whom was revealed the mystery of her most holy Daughter, who was to be the Mother of God and chosen for the greatest sacrament of the divine Omnipotence. It was befitting that she should know of this mystery and properly estimate the Treasure which she was to possess and to which she was to give birth and existence. She heard with profound humility the voice of the Most High and with a submissive heart she answered: "Lord, God eternal, it is the essence of thy immense bounty and the work of thy powerful arm, to raise from the dust those that are poor and despised (Ps. 112, 7). I acknowledge myself, O Lord, a creature unworthy of such mercies and benefits. What shall this lowly worm do in thy presence? Thy own Being and thy own magnificence alone can I offer in thanks giving, and my soul and all its faculties in sacrifice. Use me, O Lord, according to thy will, since to it I resign myself entirely. I wish to be as completely thy own as such a favor requires; but what shall I do, who am not worthy to be the slave of Her who is to be the Mother of the Onlybegotten and my Daughter? This I know, and shall confess always: that I am a poor creature; but at the feet of thy greatness I await the course of thy mercy, who art a kind Father and the all-powerful God. Make me, O Lord, worthy in thy eyes of the dignity Thou bestowest upon me."
189. During this vision saint Anne was wrapped in a marvelous ecstasy, in which she was favored with the highest understanding of the laws of nature, and of the written and the evangelical precepts. She was instructed as to how the divine nature in the eternal Word was to unite itself to our own; how his most holy humanity was to be elevated to the being of God, and she understood many other mysteries, which were to be fulfilled in the Incarnation of the divine Word. By these enlightenments and by other gifts of grace, the Almighty disposed her for the Conception and the creation of her most holy Daughter, the Mother of God.

CHAPTER XIV.
HOW THE ALMIGHTY MADE) KNOWN TO THE HOLY ANGELS THE OPPORTUNE DECREE FOR THE CONCEPTION OF THE MOST HOLY MARY; AND WHICH OF THEM HE SELECTED FOR HER CUSTODY.

190. In the tribunal of the divine will, as the inevitable source and universal cause of the whole creation, all things with their conditions and circumstances, are decreed and determined, so that nothing is forgotten and no created power can in the least impede the fulfillment of the decree. All the spheres and the inhabitants contained in them are dependent on this ineffable government that rules them and cooperates with the natural causes unfailingly and unerringly in all that must be done. God works in all and sustains all by his sole will; in Him lies the preservation of all things or their annihilation, for without Him they would return to the non-existence, from which they were drawn. But since He has created the universe for his glory and for the glory of the incarnate Word, therefore He has from the beginning opened the paths and prearranged the ways by which the same Word should lower Himself to assume human flesh and to live among men, and by which they might ascend toward God, know Him, fear Him, seek Him, serve Him, love Him, praise Him and enjoy Him eternally.
191. Admirable was his name in all the lands of the earth, and magnified in the plenitude and congregation of the saints, whom He ordained and constituted as a people pleasing to Him and over whom He placed the incarnate Word as their Chief. When the world had arrived at the last and befitting stage according to the wishes of his divine Providence; and when the predetermined time had come for the creation of that marvelous woman, whose sign had appeared in the heavens clothed with the sun (Apoc. 12, 1), and who was to rejoice and enrich the earth, the most holy Trinity executed the decree of forming Her. I will now manifest what within the narrow limits of my reason and concept I have been able to comprehend.
192. I have already said above (No. 34) that for God there is no past or future, since He holds all things present to his divine and infinite mind and knows all by one simple act. But reducing this to our way of speaking and to our limited mode of understanding, we conceive that his Majesty remembered the decrees of the creation of a Mother befitting and worthy of the Incarnation of the Word, for the fulfillment of his decree is inevitable. As the opportune and pre-ordained time had arrived, the three divine Persons conferred with each other saying: "Now is the time to begin the work of our pleasure and to call into existence that pure Creature and that soul, which is to find grace in our eyes above all the rest. Let Us furnish Her with the richest gifts and let Us deposit in Her the great treasures of our grace. Since all others, whom We called into existence, have turned out ungrateful and rebellious to our wishes, frustrating our intention and impeding by their own fault our purpose, namely, that they conserve themselves in the happy state of their first parents, and since it is not proper, that our will should be entirely frustrated, let Us therefore create this being in entire sanctity and perfection, so that the disorder of the first sin shall have no part in Her. Let Us create a soul according to our pleasure, a fruit of our attributes, a marvel of our in finite power, without touch or blemish of the sin of Adam. Let Us perfect a work which is the object of our Omnipotence and a pattern of the perfection intended for our children, and the finishing crown of creation. All have sinned in the free will and resolve of the first man (Rom. 5, 12); let Her be the sole creature in whom We restore and execute that which they in their aberration have lost. Let Her be a most special image and likeness of our Divinity and let Her be in our presence for all eternity the culmination of our good will and pleasure. In Her We deposit all the prerogatives and graces which in our first and conditional re solve We had destined for the angels and men, if they had remained in their first estate. What they have lost We renew in that Creature and We will add to these gifts many others. Thus our first decree shall not be frustrated, but it shall be fulfilled in a higher manner through this our chosen and only One (Cant. 6, 8). And since We assigned and prepared the most perfect and estimable of our gifts for the creatures who have lost them, We will divert the stream of our bounty to our Well-beloved. We will set Her apart from the ordinary law, by which the rest of the mortals are brought into existence, for in Her the seed of the serpent shall have no part. I will descend from heaven into her womb and in it vest Myself from her substance with human nature."
193. "It is befitting and due to the infinite goodness of our Divinity, that It be founded and enclosed in the most pure matter, untouched and unstained by fault. Nor is it proper that our equity and providence over look what is most apt, perfect and holy, and choose that which is inferior, since nothing can resist our will (Esther 13, 9). The Word, which is to become man, being the Redeemer and Teacher of men, must lay the foundation of the most perfect law of grace, and must teach through it, that the father and mother are to be obeyed and honored as the secondary causes of the natural existence of man. The law is first to be fulfilled by the divine Word by honoring Her as his chosen Mother, by exalting Her with a powerful arm, and lavishing upon Her the most admirable, most holy and most excellent of all graces and gifts. Among these shall be that most singular honor and blessing of not subjecting Her to our enemy, nor to his malice; and therefore She shall be free from the death of sin."
194. "On earth the Word shall have a Mother with out a father, as in heaven He has a Father without a mother. And in order that there may be the proper correspondence, proportion and consonance in calling God his Father and this Woman his Mother, We desire that the highest correspondence and approach possible between a creature and its God be established. Therefore at no time shall the dragon boast of being superior to the Woman, whom God will obey as his true Mother. This dignity of being free from sin is due and corresponds to that of being Mother of the Word, and it is in itself even more estimable and useful. It is a greater good to be holy than to be only mother; but all sanctity and perfection is nevertheless due to the motherhood of God. The human flesh, from which He is to assume form, must be free from sin. Since He is to redeem in it the sinners, He must not be under the necessity of redeeming his own flesh, like that of sinners. Being united to the Divinity his humanity is to be the price of Redemption, wherefore it must before all be preserved from sin, and We have already foreseen and accepted the merits of the Word in this very flesh and human nature. We wish that for all eternities the Word should be glorified through this tabernacle and habitation of the human nature."
195. "She is to be a daughter of the first man; but in the order of grace She is to be singularly free and exempt from fault; and in the order of nature She is to be most perfect, and to be formed according to a special providence. And since the incarnate Word is to be the Teacher of humility and holiness and for this end is to endure labors, confounding the vanity and deceitful fallacies of mortals by choosing for Himself sufferings as the treasure most estimable in our eyes, We wish that She, who is to be his Mother, experience the same labors and difficulties, that She be singularly distinguished in patience, admirable in sufferings, and that She, in union with the Onlybegotten, offer the acceptable sacrifices of sorrow to Us for her greater glory."
196. This was the decree which the three divine Persons made known to the holy angels, exalting the glory and honor of their high and inscrutable judgments. And since his Divinity is a mirror in which He at the same time manifests new mysteries to the blessed who yield obedience, this explanation revealed in a new light the admirable order and marvelous harmony of his works. All this follows from that which We have said in the preceding chapters (VII, VIII) concerning the works of the Almighty in the creation of the angels, telling them to reverence as their superiors the incarnate Word and his most holy Mother. Moreover, as the time for the formation of that great Queen had arrived, it was befitting that the Lord should not conceal the fact of his having disposed all this in weight and measure (Sap. 11, 21). Self-evidently, with human words and terms so limited as those at my disposal, the understanding given to me about these hidden mysteries will be obscured rather than explained; but within these limits I will tell what I can concerning their manifestation by the Almighty to the angels on this occasion.
197. "Now the time has arrived" added his Majesty, "which was resolved upon by our Providence for bringing to light the Creature most pleasing and acceptable to our eyes. That Creature, in whom the human nature is freed from its first sin, who is to crush the head of the dragon, who was typified by that singular sign, the Woman that appeared in the heavens in our presence, and who is to clothe the eternal Word with human flesh. The hour is at hand, so blessed for mortals, in which the treasures of our Divinity are to be opened and the gates of heaven to be unlocked. Let the rigor of our justice be softened by the chastisements, which We have until now executed upon the mortals; let the attribute of our mercy become manifest; let the creatures be enriched, and let the divine Word merit for them the treasures of grace and of eternal glory."
198. "Now let the human race receive the Repairer, the Teacher, the Brother and Friend, to be life for mortals, a medicine for the sick, a consoler for the sorrowful, a balsam for the wounded, a guide and companion for those in difficulties. Let now the prophecies of our servants and the promises made to them, that We would send a Savior to redeem them, be fulfilled. And in order that all may be executed according to our good pleasure, and that We may give a beginning to the mystery hidden since the constitution of the world, We select for the formation of our beloved Mary the womb of our servant Anne; in her be She conceived and in her let that most blessed Soul be created. Although her generation and formation shall proceed according to the usual order of natural propagation, it shall be different in the order of grace, according to the ordainment of our Almighty power."
199. "You do already know how the ancient serpent, since he saw the sign of this marvelous Woman, attempts to circumvent all women, and how, from the first one created, he persecutes all those, whom he sees excelling in the perfection of their works and life, expecting to find among them the One, who is to crush his head (Gen. 3, 15). When he shall encounter this most pure and spotless Creature, he shall find Her so holy that he will exert all his powers to persecute Her in pursuance of the concept which he forms of Her. But the arrogance of this dragon shall be greater than his powers (Is. 16, 6); and it is our will that you have particular charge of this our holy City and tabernacle of the incarnate Word, protecting, guarding, assisting and defending Her against our enemies, and that you enlighten, strengthen and console Her with all due solicitude and reverence, as long as She shall be a wayfarer among the mortals."
200. At this proposal of the Most High all the holy angels, prostrate before the royal throne of the most holy Trinity, avowed their promptitude and eagerness to obey the divine mandate. Each one desired in holy emulation to be appointed, and offered himself for such a happy service; all of them gave to the Almighty praise and thanksgiving in new songs, because the hour had arrived for the fulfillment of that for which they had, with the most ardent desires, prayed through many ages. I perceived on this occasion that from the time of that great battle of saint Michael with the dragon and  his allies, in which they were hurled into everlasting darkness while the hosts of Michael remained victorious and confirmed in grace and glory, these holy spirits commenced immediately to pray for the fulfillment of the mysteries of the Incarnation of the Word, of which they became cognizant at that time. And they persevered in these oft repeated prayers up to the hour in which God manifested to them the fulfillment of their desires and petitions.
201. On this account the celestial spirits at this new revelation conceived an additional joy and obtained new accidental glory, and they spoke to the Lord: "Most High and incomprehensible God and Lord, Thou art worthy of all reverence, praise and eternal glory; and we are thy creatures and made according to thy divine will. Send us, most powerful Lord, to execute thy most wonderful works and mysteries, in order that in all things thy most just pleasure may be fulfilled." In such terms of affection the heavenly princes acknowledged themselves as subjects; and if it had been possible, they desired to increase in purity and perfection in order to be more worthy guardians and servants of Mary.
202. Then the Most High chose and appointed those who were to be occupied in this exalted service (the guardianship of Mary) from each of the nine choirs of angels. He selected one hundred, being nine hundred in all. Moreover He assigned twelve others who should in a special manner assist Mary in corporeal and visible forms; and they were to bear the emblems or escutcheons of the Redemption. These are the twelve which are mentioned in the twenty-first chapter of the Apocalypse as guarding the portals of the city; of them I will speak in the explanation of that chapter later on. Besides these the Lord assigned eighteen other angels, selected from the highest ranks, who were to ascend and descend by that mystical stairs of Jacob with the message of the Queen to his Majesty and those of the Lord to Her. For, many times did She send them to the eternal Father in order to be governed in all her actions by the Holy Spirit. She did nothing except what pleased the Almighty, and his pleasures She sought even in most insignificant things. Whenever She was not instructed by a special enlightenment, She sent these holy angels to the Lord in order to represent her doubt and signify her desire to do what was most pleasing to the divine will, and in order to be informed of his pleasure, as we shall relate in the course of this history.
203. In addition to all these holy angels the Almighty assigned and appointed seventy seraphim, choosing them from the highest ranks and from those nearest to the Divinity, in order that they might communicate and converse with this Princess of heaven in the same way as they themselves have intercourse with each other, and as the higher communicate with the lower ones. This was a privilege conferred upon the Mother of God because She was to be a wayfarer on earth and in nature inferior, though in dignity and grace, superior to all the seraphim. When at one time the Lord withdrew and hid Himself from Her, as we shall see later on, these seventy seraphim enlightened Her and consoled Her; to them She poured out the longings of her most ardent love and her anxieties in regard to her hidden Treasure. That there were seventy of these spirits, had reference to the number of years of her life, which was seventy and not sixty, as I will explain in its place. Among this number are included the sixty strong ones, which in the Canticles are mentioned as guarding the chamber or couch of Solomon, their loins girded with swords against the terror of the night.  
204. These mighty princes and captains were as signed as a guard of the Queen of heaven from among the highest orders of the angelic hierarchy; for these, in that ancient battle of the obedient spirits with the proud dragon, were as the armed champions of the Lord of all creation, encountering and overcoming Lucifer and all his apostates with the sword of their virtue and of the divine Word. Hence, because they distinguished themselves in that great battle and victory by their zeal for the honor of the Almighty, and had been valiant and skillful captains in the divine love, and as they so zealously defended the honor of their Captain and Lord and of his most holy Mother by the arms of divine grace given to them in view of the merits of the incarnate Word, therefore it is said, that they guard the couch of Solomon, that they form his guard, girded with the sword about the loins. For thus is indicated the human generation or humanity of Christ conceived in the virginal chamber of Mary of her most pure blood and substance.
205. The other ten seraphim, which complete the number of seventy, were likewise chosen from the more distinguished leaders of those who in their opposition to the dragon had manifested a greater reverence for the Divinity and humanity of the Word and for his most holy Mother; for all this was determined during that brief conflict of the holy angels. It was one of the principal distinctions merited by them at the time that they were to be selected as guardians of their Queen and Lady. Altogether a thousand angels were chosen from the Seraphim and the lower orders of angels, and thus that City of God was superabundantly fortified against the infernal hosts.
206. In order that this invincible warrior-troop might be well appointed, saint Michael, the prince of the heavenly militia was placed at their head, and although not always in the company of the Queen, he was nevertheless often near Her and often showed himself to Her. The Almighty destined him as a special ambassador of Christ our Lord and to act in some of the mysteries as the defender of his most holy Mother. In a like manner the holy prince Gabriel was appointed to act as legate and minister of the eternal Father in the affairs of the Princess of heaven. Thus did the most holy Trinity provide for the custody and the defense of the Mother of God.
207. All the appointments of the angels were a grace of the Almighty; but I understood that He observed, according to a certain measure, the laws of distributive justice. In his equity and providence He took account of the manner in which the holy angels acted and felt in regard to the mysteries revealed to them in the beginning concerning his most holy Mother. For in accepting the divine decree each was moved by different affections and inclinations toward the sacraments which became known to them. Not in all was the same grace or willingness and affection. Some of them yielded with an especial devotion, when they recognized the union of the divine and the human natures in the person of the Word, which was to be enclosed in the limits of a human body and yet raised to the sovereignty of all creation. Others in their affection were moved to admire the love of the Onlybegotten of the Father, that caused Him to become mortal and offer Himself as a sacrifice for men. Others again signalized themselves in praising God for creating a body and soul of such excellence, that it would be superior to all the celestial spirits and that from it the Creator should take human flesh. According to these sentiments and in proportion to them, and as it were for accidental reward, these holy angels were selected to serve in the mysteries of Christ and his most holy Mother. In the same way those, who during this life have signalized themselves in the practice of certain virtues are rewarded with the special crowns of doctors, virgins and so forth.
208. In pursuance of this, when these holy princes appeared in visible shape to the Mother of God, they bore devices or badges representing the different mysteries, as I will relate farther on. Some of them showed the emblems of the Incarnation, others those of the Passion, others those of the Queen herself, and of her great dignity. But She did not immediately recognize these badges when they began to be shown to Her, for the Almighty had told all these holy angels not to make known to Her that She was to be the Mother of his Onlybegotten until the hour appointed by his divine wisdom; yet at the same time always to converse with Her about the sacraments and mysteries of the Incarnation and the Redemption, in order to excite her fervor and her prayers. Too tardy is human speech, and inadequate my brief terms and words, for the manifestation of these exalted lights and intelligences.

CHAPTER XV.
OF THE IMMACULATE CONCEPTION OF THE MOTHER OF GOD THROUGH DIVINE POWER.

209. The divine wisdom had now prepared all things for drawing forth the spotless image of the Mother of grace from the corruption of nature. The number and congregation of ancient Patriarchs and Prophets had been completed and gathered, and the mountains had been raised, on which this mystical City of God was to be built (Ps. 86, 2). By the power of his right hand He had already selected incomparable treasures of the Divinity to enrich and endow Her. A thousand angels were equipped for her guard and custody, that they might serve as most faithful vassals of their Queen and Lady. He had provided a noble and kingly ancestry from whom She should descend and had selected for Her most holy and perfect parents, than whom none holier or more perfect could be found in the world. For there is no doubt that if better and more apt parents existed, the Almighty would have selected them for Her, who was to be chosen by God as his Mother.
210. He endowed these parents with abundant graces and blessings of his right hand, and enriched them with all virtues, with enlightenments of divine science and with the gifts of the Holy Ghost. After having announced to the two saints, Joachim and Anne, that He would grant them a Daughter, admirable and blessed among women, He permitted the work of the first Conception to take place, namely, that of the most pure body of Mary. The age of Anne, when She married Joachim, was twenty-four, and that of Joachim, forty-six. Twenty years they lived in married life with out having an issue, and thus Anne, at the same time of the Conception of her Daughter, was forty-four years old, and saint Joachim sixty-six. Although the conception happened according to the ordinary course of nature, yet the Most High freed it from imperfections and disorders, permitting only what was strictly required according to nature, in order that the proper material might be furnished for the formation of the most perfect substance within the limits of a mere creature.
211. God limited the natural activity in the two parents and by his grace prevented any fault or imperfection, substituting for them virtue and merit, and entire propriety in the manner of conception, which though natural and according to the common order, was nevertheless directed, supplemented and perfected by the action of divine grace, without disturbing the proper effect due to the law of nature. As regards the holy matron Anne, the divine power was more manifest on account of her natural sterility; in her the Conception was miraculous, not only in regard to the manner, but in regard to its very substance. In regard to the conceptions which happen entirely according to the natural order and in virtue of the natural powers, there is no necessity of recurring to or of depending on any supernatural cause. The parents in concurring are sufficient causes of the propagation, even in case they furnish the material and the concurrent acts of generation with imperfection and without proper measure.
212. But in this Conception, although the father was not naturally sterile, yet on account of his age and moderation, his natural powers were in a measure suppressed and weakened; and therefore he was enlivened, restored and enabled to act on his part with entire perfection and with the plenitude of his faculties, proportionately to the sterility of the mother. In both of them nature and grace concurred; the former briefly, with measure, and in that which was necessary; the latter overflowingly, powerfully and generously; absorbing, yet not confounding nature, exalting it and perfecting it in a miraculous manner. Thus grace was the origin of this Conception, while it called into its service the activity of nature in so far as was necessary for the birth of that ineffable Daughter from her natural parents.
213. The mode of repairing the sterility of the most holy mother Anne did not consist in the restitution of that condition, which was wanting in her natural faculties of conception; for thus restored, she would have conceived in no way different from the rest of women; the Lord concurred with her sterile faculties in a more miraculous manner for the formation of the body from natural material. Thus the faculties and the material were of the natural order, but the manner of moving them happened by the miraculous power of the Divinity. As soon as the miracle of this Conception had ceased, the mother was left in her former sterility never to conceive again, since no new quality was taken from or added to the natural temperament. This wonder, it seems to me, can be made intelligible by that which our Savior wrought, when saint Peter walked over the water (Matth. 14, 29). In order to sustain him, the water was not necessarily changed into crystal or ice, over which he and others could have walked without requiring any miraculous intervention except that of thus suddenly changing it into ice; but without thus changing the water, the Lord gave it the power to sustain the body of the Apostle. It remained in a liquid state both during and after the miracle; for when saint Peter ran over it, he began to sink and was about to drown. The miracle therefore was performed without changing the water by the addition of a new quality.
214. Much like to this, though much more wonderful, was the miracle of the Conception of Mary most holy in her mother Anne. The parents were so entirely governed by grace and withdrawn from concupiscence and delectation, that the accidental imperfections, which ordinarily are the material or the instruments of conception, and which induce original sin, were altogether wanting. Thus was furnished a material exempt from imperfection and furnished in such a manner that the act itself was meritorious. Hence in so far as this act was concerned it could easily be free from sin or imperfection, even if divine Providence had not previously arranged every particular of this event. This miracle the Almighty reserved solely for Her, who was to be a Mother worthy of Himself. For if it was proper that the material part of his being should have its origin according to the order maintained in the conception of the other children of Adam, it was likewise eminently proper that, without destroying nature, grace should concur in it with all its efficacy and power, and that it should excel in Her and act in Her more efficaciously than in all the children of Adam; yea, be greater than even in Adam and Eve, who gave origin to the corruption of nature and to its disorderly concupiscence.
215. In the formation of the body of the most holy Mary the wisdom and power of the Almighty proceeded so cautiously that the quantities and qualities of the four natural elements of the human body, the sanguine, melancholic, phlegmatic and choleric, were compounded in exact proportion and measure; in order that by this most perfect proportion in its mixture and composition it might assist the operations of that holy Soul with which it was to be endowed and animated. This wonderfully composed temperament was afterwards the source and the cause, which in its own way made possible the serenity and peace that reigned in the powers and faculties of the Queen of heaven during all her life. Never did any of these elements oppose or contradict nor seek to predominate over the others, but each one of them supplemented and served the others, continuing in this wellordered fabric without corruption or decay. Never did the body of the most Holy Mary suffer from the taint of corruption, nor was there anything wanting or anything excessive found in it; but all the conditions and proportions of the different elements were continuously adjusted, without any want or excess in what was necessary for her perfect existence and without excess or default in dryness or moisture. Neither was there more warmth than was necessary for maintenance of life or digestion; nor more cold than was necessary for the right temperature and for the maintenance of the bodily humors.
216. Nor was this body on account of its admirable composition, less sensible to the influence of heat and cold and the other inclemencies of the weather, but rather, as it was more delicately and perfectly constituted, so it was more acutely affected by any extremes, not being able to furnish a defense against the excess of temperature in those parts, which were more subject to them. Certainly, on the one hand, these extremes would find in such a harmoniously constituted frame much less material in which they could work their changes; nevertheless, on the other hand, the delicacy of its composition made even ordinary influences much more penetrating than greater ones in other bodies. This admirable body, thus formed in the womb of holy Anne, was not capable of spiritual gifts before it was animated by the soul; but it was capable of receiving the natural ones. These were given to this body in supernatural degree and by supernatural power, so as to accord with the high purpose and the singular gifts for which it was formed; and in this it surpassed all others in the order of nature and grace Thus were given to it a complexion and faculties so excellent that all nature would never of it self be able to produce one similar to it.
217. Just as the hand of our Lord formed the first parents Adam and Eve in such a way as to befit original justice and the state of innocence and therefore also more excellently than their descendants (for the works coming directly from the Lord must be more perfect than those of secondary causes), so his Omnipotence, in a more excellent and superior manner, operated in the formation of the virginal body of the most holy Mary. And this He did with so much the greater solicitude and abundance of grace, as this Creature was to exceed in perfection not only the first parents, who were to sin so soon, but all the other creatures, corporal and spiritual. According to our way of speaking, God exerted more care in composing this little body of his most holy Mother, than in creating all the celestial orbs and the whole universe. In accordance with this rule are to be measured the gifts and privileges of this City of God from its first beginnings and foundations to its highest pinnacle next to the infinity of the Most High.
218. Such was also the measure of the distance between her miraculous Conception and sin and its cause, concupiscence; for not only was She, as the dawn of grace, entirely free from sin, and always so exhibited and treated by the Lord; but also in her parents, sin and concupiscence was restrained and withheld in view of her Conception, in order that nature might not be disturbed or made imperfect in this work. For nature was to be subject to grace and served merely as an instrument to the supreme Artificer, who is superior to the laws of nature and of grace It was here that He commenced to destroy sin, and to lay the foundations, building up the castle of the strong armed One (Luc. 11, 22) who was to undermine evil and deprive it of the possessions which it tyrannically held.
219. The day on which the first Conception of the body of the most holy Mary happened, was a Sunday, corresponding to the day of the week on which the angels were created, whose exalted Queen and Lady She was to be. For the formation and growth of other human bodies, according to the natural order, many days are necessary in order to organize and fit them for the reception of the rational soul. Thus for a manchild are required forty and for females eighty days, more or less, according to the natural heat and disposition of the mothers. In the formation of the virginal body of Mary the Almighty accelerated the natural time and that, which according to the natural rule required eighty days, was accomplished in Her within seven days. Within these seven days, by accelerated growth, was organized and prepared in the womb of holy Anne that wonderful body which was to receive the most holy soul of her Daughter and of our Lady and Queen.
220. On the Saturday next following this first Conception, the Almighty wrought the second Conception by creating the soul of his Mother and infusing it into the body; and thus entered into the world that pure Creature, more holy, perfect and agreeable to His eyes than all those He had created, or will create to the end of the world, or through the eternities. God maintained a mysterious correspondence in the execution of this work with that of creating all the rest of the world in seven days, as is related in the book of Genesis. Then no doubt He rested in truth, according to the figurative language of Scripture, since He has now created the most perfect Creature of all, giving through it a beginning to the work of the divine Word and to the Redemption of the human race. Thus was this day a paschal feast for God and also for all creatures.
221. On account of this Immaculate Conception of most holy Mary the holy Spirit has provided that Saturday be consecrated to the Virgin in the holy Church, since that was the day on which She received the greatest benefit through the creation of her soul and its union with its body without entailing sin or its effects. The day of the Immaculate Conception, which the Church now celebrates, is not the day of her first conception, when the body alone was conceived, but it is the day of her second Conception or the infusion of her soul. Body and soul, therefore, remained for nine months in the womb of holy Anne, which are the days that intervene between the Conception to the Nativity of that Queen. During the other seven days preceding the vivification of the inanimate body, it was disposed and organized by the divine power, in order that this work might correspond with the account that Moses gives of the Creation of all things, comprising the formation of the whole world at its beginning. At the instant of the creation and infusion of the soul in the most holy Mother, the most blessed Trinity, repeated with greater affection of love the words, recorded by Moses at that time concerning man: "Let us make Mary to our image and likeness to be our true Daughter and Spouse and a Mother to the Onlybegotten of the Father."
222. By the force of this divine pronouncement and through the love with which it issued from the mouth of Almighty, was created and infused into the body of most holy Mary her most blessed Soul At the same time She was filled with grace and gifts above those of the highest seraphim of heaven, and there was not a single instant in which She was found wanting or deprived of the light, the friendship and love of the Creator, or in which She was touched by the stain or darkness of original sin. On the contrary She was possessed of the most perfect justice, superior to that of Adam and Eve in their first formation. To Her was also conceded the most perfect use of the light of reason, corresponding to the gifts of grace, which She had received Not for one instant was She to remain idle, but to engage in works most admirable and pleasing to her Maker. In the perception of this great mystery I confess myself overcome, so that my heart, unable to express itself in words, is dumbfounded in sentiments of admiration and of praise. I see the Ark of the Testament joined together, enriched and placed in the temple of a sterile mother with greater glory than the figurative one in the house of Obededon, and of David, or in the temple of Solomon (II Reg. 6, 11 III Reg. 8, 6). I see the altar of the Holy of holies (Is. 65, 17), whence is to be offered the first sacrifice that is to overcome and prove acceptable to God; I see the order of nature break from its laws to be rearranged; I see new laws established  against sin, disregarding those of the common order, overpowering those of guilt, conquering those of nature and supervening even those of grace itself; I see the formation of a new earth, and of a new heaven (Is. 65, 17) being the womb of a most humble woman, whither the eyes of the most holy Trinity are directed, where the Divinity presides, where the courtiers of the ancient heavens gather, and whither a thousand angels are delegated to form a guard over a tiny, animated body not larger than that of a little bee.
223. In this new creation is heard with a greater force the voice of its Maker, who, pleased with the work of his Omnipotence, says that it is very good (Gen. 1, 31). Let human frailty with humble piety approach this wonder, confessing the grandeur of the Creator, and let it rejoice at this new benefit conceded to all the human race in this its Reparatrix. Let the heat of disputation cease, overcome by thy divine light; for if the divine Bounty, as was shown to me, in the Conception of the most holy Mother, looked upon Her with such pleasure and upon original sin with such hostility that He gloried in the occasion and just cause of restraining and with holding its baneful currents, how can that appear proper to human wisdom, which was so abhorrent to God?
224. At the time of the infusion of the soul into the body of this heavenly Lady, the Almighty desired that her mother, the holy Anne, should feel and recognize the presence of the Divinity in a most exalted manner. She was filled with the Holy Ghost and was moved interiorly with a joy and devotion altogether above the ordinary. She was wrapped in exalted ecstasy, in which she was enlightened with deep intelligences of the most hidden mysteries and praised the Lord with new canticles of Joy. These effects lasted during all the rest of her life; but they were greater during the nine months in which she bore in her womb the Treasure of heaven. For during that time these benefits were more constantly renewed and repeated with continual intelligences of the holy Scriptures and of their most profound sacraments. O most fortunate woman! let all the nations and generations of the world extol thee and call thee blessed!

CHAPTER XVI.
OF THE HABITS OF VIRTUE, WITH WHICH GOD GIFTED THE SOUL OF THE MOST HOLY MARY, AND OF HER FIRST EXERCISES OF THESE VIRTUES IN THE WOMB OF HER MOTHER ANNE; SHE HERSELF GIVES ME INSTRUCTIONS FOR IMITATING HER.

225. The impetuous floods of the Divinity met in this holy City of the sanctified soul of Mary. It took its origin from the foundation of his Wisdom and Good ness, by which and whence He had resolved to deposit within this heavenly Lady the greatest graces and virtues ever to be given to any other creature for all eternity. And when the hour had arrived for giving them into her possession, namely the very moment of her coming into natural life, the Almighty fulfilled according to his pleasure and full satisfaction the desire, which He had held suspended from all eternity until the time for gratifying this wish should arrive. The most faithful Lord executed his design, showering down all his graces and gifts in the most holy soul of Mary at the time of her Conception in such an overpowering measure as no other saint, nor all of them combined, can ever reach, nor ever human tongue can manifest.
226. Although She was adorned as the Bride, descending from heaven, endowed with all perfections and with the whole range of infused virtues, it was not necessary that She should exercise all of them at once, it being sufficient that She exercise those, which were befitting her state in the womb of her mother. Among the first thus exercised were the three theological virtues, faith, hope and charity, which relate immediately to God. These She at once practiced in the most exalted manner recognizing by a most sublime faith the Divinity with all its perfections and its infinite attributes, and the Trinity with its distinction of Persons. This knowledge by faith was not impeded by the higher knowledge which God gave her, as I will soon demonstrate. She exercised also the virtue of hope, seeing in God the object of her happiness and her ultimate end. Toward this her sanctified Soul at once hastened and aspired with the most intense desires of uniting Herself with God and without having for one moment turned to any other object or tarried one moment in her up ward flight. At the same instant also She put into action the virtue of charity, seeing in God the infinite and highest Good, and conceiving such an intense appreciation of the Divinity, that not all the seraphim could ever reach such an eminent degree of fervor and virtue.
227. The other virtues which adorn and perfect the rational part of the creature, She possessed in a pro portion corresponding to the theological virtues. The moral and natural virtues were hers in a miraculous and supernatural measure, and in a still more exalted manner was She possessed of the gifts and fruits of the Holy Ghost in the order of grace. She had an infused knowledge and habit of all these virtues and of all the natural arts, so that She knew and was conversant with the whole natural and supernatural order of things, in accordance with the grandeur of God. Hence from her first instant in the womb of her mother, She was wiser, more prudent, more enlightened, and more capable of comprehending God and all his works, than all the creatures have been or ever will be in eternity, excepting of course her most holy Son. And all this perfection consisted not only in the habits, which were infused in Her in such a high degree; but in the acts which She exercised in correspondence with the excellence of her state and in proportion to the activity of the divine power. Therefore her perfection was not circumscribed by any other bounds, nor was subject to any other limits than God's divine and most just pleasure.
228. Since much will be said in the course of this history, of all these virtues and graces and of their exercise, I mention here only a little of that which She achieved at the instant of her Conception by the help of the infused habits and the actual light bestowed upon Her. In the exercise of the theological virtues, as I have said, and of the virtue of religion, and of the cardinal virtues consequent upon it, She perceived God as He is and as the Creator and Glorifier; in heroic acts She reverenced Him, praised Him, gave Him thanks for having created Her, loved Him, feared Him and adored Him, offering sacrifices of worship, praise and glory because of his immutable Being. She recognized the gifts, which She had received, although some of them were yet hidden to Her, and She gave thanks with profound humility and prostrated Herself immediately in the womb of her mother, though yet in a body so small; and by these acts She merited more than all the saints in the highest state of perfection and sanctity.
229. In addition to the facts of faith She possessed other knowledge of the mystery of the Divinity and of the most holy Trinity. Although in this instant of her Conception She did not see Him intuitively as the saints, yet She saw Him in abstraction by a light and vision which though inferior to the beatific vision, were nevertheless superior to all the other ways, in which God can manifest Himself or does manifest Himself to the created intelligence; for there were shown to Her images of the Divinity so clear and manifest that She understood the immutable being of God, and in Him, all creation, with a greater light and clearness than any creature ever is understood by another. And these images were like a shining mirror from which was resplendent the whole Divinity and in It all creatures; so that in God She saw and recognized, by means of this light and by means of these images of the divine nature, all things with a greater distinctness and clearness than was possible by the images of the infused science already vouchsafed Her.
230. In all these different ways was laid open to Her from the very instant of her Conception the vision of all men and angels in their hierarchies, dignities and operations, and of all the irrational creatures with their natures and conditions. She saw the fall of the angels and their ruin; the justification and glory of the good ones, and the rejection and punishment of the bad ones; the first state of Adam and Eve in their innocence; their deception, their guilt, and the misery in which the first parents were thrown on account of it; and in what misfortune the whole human race was cast through them; the divine resolve to repair it; the pre-ordaining and the disposing of the world, the nature of the heavens, the stars and planets; the condition and the arrangement of the elements; She saw purgatory, limbo and hell; She saw how all these things and whatever is contained in them were created by the divine power and were maintained and preserved by the infinite goodness, without having need of any of them (II Mach. 14, 35). Above all She was informed of the most high sacraments connected with the Incarnation, by which God was to be come man in order to redeem the whole human race, while the fallen angels were left without a remedy.
231. In correspondence with this wonderful knowledge of her most holy soul at the instant of its union with the body, Mary exerted Herself by eliciting heroic acts of virtue, of incomparable admiration, praise, glorification, adoration, humility, love of God and sorrow for the sins committed against Him, whom She recognized as the Author and end of these admirable works. She hastened to offer Herself as an acceptable sacrifice to the Most High, beginning from that instant with fervent desire to bless Him, love Him and honor Him, because She perceived that the bad angels and men failed to know and love Him. She requested the holy angels whose Queen She already was, to help Her to glorify the Creator and Lord of all, and to pray also for Her.
232. The Lord in this instant showed Her also her guardian angels, whom she recognized and accepted with joyful submission, inviting them to sing canticles of praise to the Most High alternatively with Her. She announced to them beforehand that this was to be the service which they were to render Her during the whole time of her mortal life, in which they were to act as her assistants and guards. She was informed moreover of her whole genealogy, and the genealogy of all of the rest of the holy people chosen by God, the Patriarchs and Prophets, and how admirable his Majesty was in the gifts, graces and favors wrought in them. It is worthy of admiration, that, although the exterior faculties of her body at the creation of her most holy Soul were hardly large enough to be distinguished, nevertheless, in order that none of the miraculous excellence with which God could endow his Mother might be wanting, He ordained by the power of his right hand that in perceiving the fall of man She shed tears of sorrow in the womb of her mother at the gravity of the offense against the highest Good.
233. In this wonderful sorrow at the instant of her coming into existence, She began to seek a remedy for mankind and commenced the work of mediation, intercession and reparation. She offered to God the clamors of her ancestors and of the just of the earth, that his mercy might not delay the salvation of mortals, whom she even then looked upon as her brethren. Before She ever conversed with them She loved them with the most ardent charity and with the very beginning of her existence She assumed the office of Benefactress of men and exercised the divine and fraternal love enkindled in her heart. These petitions the Most High accepted with greater pleasure than the prayers of all the saints and angels and this pleasure of God was also made known to Her, who was created to be the Mother of God. She perceived the love of God and his desire to descend from heaven in order to redeem men, though She knew not how it should be consummated. It was befitting that God should feel Himself impelled to hasten his coming on account of the prayers and petitions of this Creature; since it was principally for the love of Her that He came, and since in Her body He was to assume human flesh, accomplish the most admirable of all his works, and fulfill the end of all other creatures.
234. She also prayed at the moment of her Conception for her natural parents, Joachim and Anne, whom She knew in God before She had seen them in the body. Immediately She exercised the virtues of love, reverence and gratitude of a daughter, acknowledging them as the secondary causes of her natural being. She made many other petitions in general and for particular objects. By aid of the infused science given to Her, She began to compose songs of gratitude in her mind and heart for having, at the portal of life, found the precious drachm, which we all have lost in our first beginning (Luke 15, 9). She found the grace, which issued forth to meet her (Eccli. 15, 2), She found the Divinity, which met Her at the threshold of her existence (Sap. 6, 15). Her faculties of body and soul found, at the instant of her creation, the most noble Object, which attracted and entranced them; for they were created solely for It, and, as they were to be hers entirely, it was proper also that the first fruits of their activity, which were the knowledge and love of God, should be devoted to that Object. In this Queen there was no existence without knowledge of God, no knowledge without love, and no love with out its merit. Nor was there in Her anything small, or measured merely by the common laws or by the general rules. Great was She altogether and great did She come forth from the hands of the Most High in order to proceed and arrive at such an excellence of being, that God alone would be greater. Oh how beautiful were those steps of thine, Daughter of the King, since with thy first one Thou didst reach the Godhead! ( Cant. 7,1). Twice beautiful wert Thou, for thy grace and beauty! (Cant. 4, 1). Heavenly are thine eyes (Cant. 7, 5), and thy thoughts are like the kingly carmine, since Thou hast enraptured his heart and hast made Him Prisoner by a thread of thy hair (Cant. 4, 9) and drawn Him captured by the love of thy virginal womb and heart.
235. There in truth the spouse of the King did sleep, while her heart was awake (Cant 5, 2). There those bodily faculties, which scarcely had yet attained their natural form and had not yet seen the material light, were asleep, and that heavenly heart, more marvelous on account of the greatness of its gifts than by the smallness of its size, was watching in the chamber of her mother's womb with the light of the Divinity, which bathed it and enkindled it in the fire of its immense love. It was not befitting that in this heavenly Creature the inferior faculties of the soul should act before the superior ones, nor that they should operate in an inferior, or merely in a manner equal to those of any other creature. For if the operations correspond to the essence of each creature, She, who always was superior to all of them in dignity and excellence, was also to be superior in her operations to all creatures, angelic and human. Not only was She to be nothing short of the angelic spirits in so far as they immediately made use of their faculties at the instant of their creation, but this prerogative was due to Her in superior excellence as She was created as their Queen and Lady. And this by so much more, as the name and office of Mother of God excels that of servants, and that of Queen, the estate of vassals; for to none of the angels had the Word said: thou shalt be my Mother (Heb. 1, 5); nor could any one of them say to Him: Thou art my Son. Mary alone could claim this commerce and relationship, which is there fore the real measure and foundation of the greatness of Mary, in the same way as the Apostle measured the greatness of Christ by his being the Son of the eternal Father.
236. In writing of these sacraments of the King, howsoever honorable it is to reveal his works, I confess my inaptitude and incapacity, being only a woman, and I am afflicted, because I am speaking in such common and vague terms, which fall entirely short of that, which I perceive in the light given to my soul for the understanding of these mysteries. In order to do justice to such sublimity, there were need of other words, more particular and especially adapted terms and expressions, which are beyond my ignorance. And even if they were at my service, they would be weighed down and made insipid by human weakness. Let therefore this human imbecility acknowledge itself unequal and incapable of fixing its eyes on this heavenly sun, with which the rays of the Divinity break upon the world, although yet be clouded in the maternal womb of holy Anne. If we seek permission to approach this wonderful sight, let us come near free and unshackled. Let us not allow our selves to be detained, neither by our natural cowardice nor by a base fear and hesitation, even though it be under the cloak of humility. Let us all approach with the great est devotion and piety, free from the spirit of contention (Rom. 13, 12); then we will be permitted to examine with our own eyes the fire of the Divinity burning in the bush without consuming it (Exodus 2, 2).
237. I have said that the most holy soul of Mary, at the moment of her purest Conception, saw the divine Essence abstractively, for it was not revealed to me, that She saw the essential Glory; rather I understood that this latter privilege was peculiar to the most holy soul of Christ, such being due and consequent upon the substantial union of the Divinity in the Person of the Word. For it was befitting that for not one moment should the soul of Christ be deprived in all its faculties of the high est grace and glory. Just as the man, Christ, our high est Good, commenced to be conjointly God and man, so He began at the same instant also to know and love God as one already possessing Him, that is as a comprehensor. But the soul of his most holy Mother was not united substantially with the Divinity and therefore She did not begin her activity as a possessor of God, but entered into life as a wayfarer. However, She entered this state of wayfarer as one in closest proximity to the hypostatic union, and therefore She was endowed with a vision of God proportionate and most immediate to the beatific vision. Her vision was inferior to the beatific, but superior to all the visions and revelations which have been vouchsafed to other creatures, always excepting the clear vision and fruition of the Blessed. Nevertheless in some respects and in regard to some qualities, the perception of God by the Mother of Christ in her first instant, excelled even the intuitive vision of other creatures, in so far as She penetrated abstractively into greater mysteries than they. Moreover, though, She did not see God face to face at that moment of her Conception, She was favored with that kind of vision many times afterwards during the course of her life, as I will say later on.

INSTRUCTION WHICH THE QUEEN OF HEAVEN GAVE ME
REGARDING THIS CHAPTER.

238. In the preceding chapters of this history I said a few times that the Queen and Mother of mercy had promised that when I should begin to describe the first operations of her faculties and virtues She would instruct me how to model my life after her own; for this would be the principal purpose of showing it to me as in a mirror. And this great Lady, most faithful to her promises, besides continuing to assist me by her heavenly presence and the explanation of these mysteries, began to acquit Herself of this promise in this chapter and told me to expect the same as long as I should continue to write this history. Accordingly at the end of each chapter I will write down what her Majesty shall teach me, as She has done even now, speaking to me in the following manner:
239. My daughter, I wish that thou reap for thyself the fruits which thou desirest from the description of the mysteries and sacraments of my holy life; and let the reward of thy labors be the greater purity and perfection of thy life, disposing thyself by the grace of the Most High to practice what thou hearest. It is the will of my divine Son, that thou exert all thy powers toward that which I shall teach thee, and that thou apply thy self with all thy heart to my virtues and works. Hear me with attentive faith, for I will speak to thee words of eternal life and teach thee the most holy things of a perfect Christian life and what is most acceptable to God. Begin even now to dispose thyself for the reception of the light, in which thou shalt see the hidden mysteries of my most holy life and the doctrine, which thou desirest. Continue in this exercise and write down that which I will teach thee in this regard. And now listen.
240. It is an act of justice due to the eternal God that the creature coming to the use of reason, direct its very first movement toward God. By knowing, it should begin to love Him, reverence Him and adore Him as its Creator and only true Lord. The parents are naturally bound to instruct their children from their infancy in this knowledge of God and to direct them with solicitous care, so that they may at once see their ultimate end and seek it in their first acts of the intellect and will. They should with great watchfulness withdraw them from the childishness and puerile trickishness to which depraved nature will incline them if left without direction. If the fathers and mothers would be solicitous to prevent these vanities and perverted habits of their children and would instruct them from their in fancy in the knowledge of their God and Creator, then they would afterwards easily accustom them to know and adore Him. My holy mother, who knew not of my wisdom and real condition, was most solicitously before hand in this matter, for when She bore me in her womb, she adored in my name the Creator and offered worship and thanks for his having created me, beseeching Him to defend me and bring me forth to the light of day from the condition in which I then was. So also parents should pray with fervor to God, that the souls of their children, through his Providence, may obtain Baptism and be freed from the servitude of original sin.
241. And if the rational creature has not known and adored the Creator from the first dawn of reason, it should do this as soon as it obtains knowledge of the essential God by the light of faith. From that very moment the soul must exert itself never to lose Him from her sight, always fearing Him, loving Him, and reverencing Him. Thou, my daughter, owest this adoration to God from the beginning of thy life; but now I desire thee to practice it in a more perfect manner, as I shall show thee. Direct the eyes of thy soul toward the essence of God, which is without beginning and without limit, contemplate his infinite attributes and perfections. Consider that He alone is the true holiness, the highest good, the most noble object of creatures, that He alone gave being to all things and without having need of them, sustains and governs them. He is consummate beauty without defect, He is eternal in his love, true in his words and most faithful in his promises. He it was who gave his own life and subjected Himself to sufferings for the good of his creatures without waiting for any merits on their part. Over this wide field of good ness and of benefits extend thy vision and occupy thy faculties without forgetting or wandering away there from. For, having obtained such a great knowledge of the highest Good, thine would be a loathsome meanness and disloyalty to forget Him, and horrible would be thy ingratitude, if, after having received an enlightenment so much above the common and ordinary, and divinely in fused by faith, thou wouldst allow thy understanding and will to swerve from the course of divine love. If at any time in thy weakness it should nevertheless happen, then quickly seek it again with all dispatch and diligence and return more humbly to the Most High to give Him honor, glory and eternal praise. Remember that thou must consider it thy special duty to do this incessantly for thyself and for all the other creatures and in this I desire thee to exert all thy diligence.
242. In order to excite thyself to greater efforts, confer in thy heart what thou knowest of my own conduct; how at the first sight of the highest Good, my heart was wounded with love, giving myself entirely to Him in order never to separate myself thereafter. My whole life was consumed in this and I ceased not to press for ward in order to arrive at the centre of my desires and affections; for since the Object is infinite, so love can have no rest or cessation until It is attained. With the knowledge of God and the love of Him should also go the knowledge of thyself, remembering and considering thy insignificance and vileness. Advert that when these truths are well understood, repeated, and meditated upon, they will cause divine effects in the soul. Having heard these teachings and others of the Queen, I said to her Majesty:
243. "My Mistress, whose slave I am and to whom I dedicate and consecrate myself anew; not without cause has my heart desired and asked for this day, on which, according to thy maternal condescension, I might come to know thy heavenly doings and hear thy sweet and salutary words. I confess, O Queen, from all my heart, that I can claim no goodness on my part, which deserves such a benefit as a reward and, if I were not obeying thy will and that of thy divine Son, I would look upon the attempt to write thy life as an unpardonable presumption. Accept, O my Lady, this sacrifice of praise from me and speak, that my servant may hear (I Reg. 3, 10). Let thy most delightful voice, O sweet est Lady, resound in my ears (Cant. 2, 14), for Thou hast the words of life (John 6, 69). Continue to teach me and enlighten me, O Lady, that my heart may dilate in the sea of thy perfections, furnishing me with worthy material for the praise of the Almighty. In my bosom burns the fire, enkindled by thy kindness and longing for that, which is most holy and most acceptable to thy eyes. In my inferior members, however, I feel the law of repugnance to the law of the spirit, retarding me and embarrassing me. I justly fear that it will hinder me from attaining the good which Thou, most loving Mother, dost offer to me. Look upon me, therefore, my Lady, as a daughter, teach me as thy disciple, correct me as thy servant, and compel me as thy slave, whenever I am tardy or disinclined; for, though unwillingly, I fall short through weakness. I will raise my aspirations to know the being of God, and, may his divine grace govern my affections, so that they may become enamored with his infinite perfections and if I attain Him, I will not dismiss Him (Eccli. 24, 24). But Thou, O Lady, Mother of knowledge and of beautiful love, beseech thy Son and my Lord, that He forsake me not in consideration of His liberality toward Thee, Thou Queen and Mistress of all creation."

CHAPTER XVII.
STILL, TREATING OF THE MYSTERY OF THE CONCEPTION
OF HOLY MARY AND EXPLAINING THE TWENTY-FIRST
CHAPTER OF THE APOCALYPSE.

244. The Immaculate Conception of the most holy Mary contains such great and such exalted sacraments that in order to make me more capable of understanding this admirable mystery, his Majesty opened up to me many of the hidden meanings of the twenty-first chapter of the Apocalypse of St. John and referred me to it for my guidance. In recording some of the things which were manifested to me I will divide this explanation into three parts, thus relieving the monotony which too long a chapter might entail. And first I will give the very words of that chapter which begins in the following manner:

     245. 1. "And I saw a new heaven and a new earth. For the first heaven and the first earth were gone, and the sea was now no more.
2. And I John saw the holy city, the new Jerusalem, coming down out of heaven, from God, prepared as a bride adorned for her husband.
3. And I heard a great voice from the throne saying: Behold the tabernacle of God with men, and He shall dwell with them. And they shall be his people and God himself with them shall be their God.
4. And God shall wipe away all tears from their eyes; and death shall be no more, nor crying, nor mourning, nor sorrow shall be any more, for the former things are passed away.
5. And He that sat upon the throne said: Behold I make all things new. And He said to me: Write, for these things are most faithful and true.
6. And He said to me: It is done; I am the Alpha and the Omega; the beginning- and the end. To him that thirsteth I will give of the fountain of the water of life, freely.
7. He that shall overcome shall possess these things and I will be his God; and he shall be my Son.
8. But the fearful and the unbeliever and the abominable, and murderers, and whoremongers, and sorcerers and idolaters, and all liars, they shall have their portion in the pool burning with fire and brimstone, which is the second death."
246. This is the first of the three parts of the literal rendering of this chapter and I will begin to explain it verse for verse. "I saw," says the Evangelist, "a new heaven and a new earth." He speaks of the creation of Mary by the hand of the Almighty and the formation of that material, from which the most holy human nature of the Word originated. With great propriety can that divinely human nature and the virginal womb, where and from which the Word was formed, be called a new heaven; for in that heaven, God began to dwell in a new way (Jerem. 31,21), different from that in which He had dwelt before in the old heaven and in any of his creatures. But also the old heaven after the mystery of the Incarnation could be called new, for through it the novelty was made possible, that henceforth also mortal men could dwell therein. Moreover the renovation, which was wrought by the glory of the humanity of Christ and that of his most pure Mother, was so splendid, that in addition to its former essential glory, it renewed the heaven and added to it unheard of beauty and splendor. Although the good angels already dwelt there, that was a thing as of old and of yore; therefore it was as it were a new event, that the Onlybegotten of the Father should by his death restore to men the glory lost through sin, and merit for them admittance into heaven, whence they had been expelled and incapacitated as inhabitants through their own fault. And because all this renewal of heaven had its beginning in most holy Mary, the Evangelist, in speaking of Mary born without sin, said that he saw a new heaven.
247. He saw also a new earth; for the old earth was stained and laden with the guilt of sin and the reprobation; but the holy and blessed earth of most holy Mary was a new earth without the fault or the malediction of Adam; and it was so new, that since the creation of the first earth none other was seen until the creation of most holy Mary. It was so new and free from the malediction of the old earth that in this blessed earth were renewed all the rest of the children of Adam. For on account of the blessed earth of Mary and through it, and in it, the earthly material of Adam was beginning to be blessed, renewed and vivified, having until then remained cursed and grown old in malediction. All was renewed in most holy Mary and in her innocence; and therefore the Evangelist, seeing that in Her this renovation of the human and earthly elements took its rise, says that in Mary conceived without sin he saw a new heaven and a new earth. He continues:
248. "For the first heaven and the first earth were gone." It naturally followed that as soon as the new earth and new heaven of Mary and her Son the Godman appeared in the world, the old heaven and the earth, grown old by the sin-tarnished human and earthly matter, should disappear. There was now a new heaven for the Divinity in that human being, which, being pre served from sin, could furnish a new habitation to God through the hypostatic union of the person of the Word. Already the first heaven ceased to exist, that one which God had created in Adam and which had become deficient and unfit for the indwelling of a God. This disappeared and for it was substituted the other heaven in the coming of Mary. Then also arose the new heaven of glory for the human beings, not inasmuch as the empyrean heaven was removed, but in so far as from now on there would not be wanting the presence of men therein, who had been excluded for so many ages. In this respect it ceased to be the old heaven and it became a new one through the merits of Christ, now beginning to shine forth in the aurora of grace, most holy Mary, his Mother. Thus vanished the first heaven and the first earth, which until then was without hope of remedy. "And the sea was no more." For the sea of abominations and sin, which had flooded the world and destroyed the earth of our being, ceased to exist with the coming of most holy Mary and of Christ; for the sea of his blood superabounded, overwhelming the sea of sin in such an abundance, that no amount of guilt could prevail against it. If the mortals would only approach this infinite sea of the divine mercy and merits of Jesus Christ our Lord, all the sins of the world would cease to exist, since the Lamb of God came to undo them and take them away.
249. "And I, John, saw the holy city and the new Jerusalem coming down out of heaven from God, pre pared as a bride adorned for her husband." As all these mysteries had their beginning in most holy Mary, and were founded in Her, the Evangelist says, that he saw the holy city Jerusalem, for under this figure he speaks of Her. To Him was given to see Her, in order that he might value so much more highly and watch with befitting solicitude over the Treasure, which was confided to his care at the foot of the Cross. And although nothing could ever fill up the void caused by the absence of her Son, yet it was befitting that saint John should be enlightened as to the dignity of the office, which he was to assume, namely, that of a substitute for her natural Son.
250. On account of the wonderful works, which God had accomplished in the city of Jerusalem, it was a most excellent symbol of Her, who was his Mother, the center and the focus of all wonders of the Almighty. For a similar reason it is also a figure of the works of the Church militant and triumphant; both were revealed to the eagle vision of saint John and he was shown the correspondence and similarity which those two mystical Jerusalems presented. But in an especial manner he viewed as from a watchtower the exalted Jerusalem of the most holy Mary, in which are portrayed and reproduced all the graces, wonders, gifts and excellences of the Church militant and triumphant. Whatever was transacted in Jerusalem, the city of Palestine, and all that it signified together with its inhabitants, is reproduced in the most pure Mary, the holy City of God, and with a greater and more marvelous excellence than in all the rest of heaven and earth and their inhabitants. Hence She is called the new Jerusalem, since all her gifts, her greatness and virtues are new and are the cause of new wonder to the saints. New also, because She came after all the ancient Fathers, Patriarchs and Prophets, and in Her were renewed and accomplished all their clamors, their prophecies and promises; new, because She came without the contagion of guilt and under a new dispensation far from the law of sin; new, because She entered into the world triumphant over sin, the devil and the first deceit, thus being the greatest new event since its beginning.
251. As all this was now on the earth and could not have proceeded from earthly causes, She is said to "come down from heaven. Although She was derived from Adam according to the ordinary course of nature, She did not tread the well-worn paths of sin in her coming, as had been done by all the preceding children of that first delinquent. For that Lady alone there was a special decree of divine predestination and a new path was opened, by which She should descend into this world with Her divine Son, neither being Herself the companion of any other of the mortals, nor any of them being found worthy of treading the same path as She and Christ our Lord. Thus She, as a new creature from the heaven of the divine mind, descended from the exalted spheres of divine forethought and pre-ordination. Just as the other children of Adam, derived from the earth, are earthly and tainted, so this Queen of all creation comes from heaven derived from God himself by innocence and grace; for ordinarily we say, that such a one is descended from this or that house or family, since he descends therefrom as from a source of his being. Now the natural substance of Mary, which She derived from Adam, scarcely comes into consideration, when we take into account her dignity as Mother of God with all that it imports as bringing Her so near to the eternal Father by grace and participation of the Divinity. This dignity causes her natural being to appear as merely accessory and of minor importance. Hence the Evangelist directed his gaze upon that which was in Her most exalted and heavenly, and not upon the insignificant part of her being that came from the earth.
252. He continues saying that She came "prepared as a bride adorned for her husband." For the day of the espousal it is customary among mortals to procure the most precious adornments and presents obtainable for adorning the terrestrial bride, and the most precious jewels will even be borrowed, in order that nothing may be wanting to the array befitting her state and condition. Therefore, if we admit, as we are indeed forced to admit, that the most pure Mary was the Spouse of the blessed Trinity, and Mother of the second Per son, and that She was adorned and prepared for these dignities by the omnipotent God, who is infinite and rich without measure or limit: what adornments, what preparation, what jewels must those be with which He fitted Her out in order that She might be a worthy Spouse and Mother? Would He reserve any of his jewels in his treasury? Would He withhold any grace that could beautify and make Her precious? Would He permit Her to be deformed, ill-favored, blemished in any way or for the least instant? Would He be sparing and niggardly with his Mother and Spouse, when He so prodigiously lavishes the treasures of the Divinity upon other souls, who, in comparison, with Her, are less than servants and slaves of his house? Let all confess with the Lord Himself, that She alone is the chosen One (Cant. 6, 8) and the perfect One, whom the rest must recognize, proclaim and magnify as the immaculate and most happy among women, of whom in wonder and with joyful praise they ask: Who is She that comes forth like the morning, beautiful as the moon (Cant. 6, 9), and terrible as the serried armies? This is the most holy Mary, the only Spouse and Mother of the Almighty, who descends to the world adorned and prepared as the Bride of the blessed Trinity for her Spouse and her Son. This coming and entrance was made memorable by such great gifts of the Divinity, that the splendor of them made Her more agreeable than the sunrise, more beautiful than the moon, more exquisite and admirable than the sun, and without equal among things created; She came more valiant and powerful than the heavenly hosts of saints and angels. She descended adorned and prepared by God, who gave Her all that He desired, and who desired to give Her all that He could, and who could give all that is not the essentially Divine, namely, all that is most approximate to the Divinity and farthest removed from any blemish of a creature. Entire and most perfect was this adornment, so that all defect was excluded, which would not have been the case, if in any regard She failed in grace and innocence. Without this the treasures of grace would not suffice to make Her so beautiful, since they would adorn but a distorted visage, a nature infected with sin, or a garment soiled and be smirched by guilt. Forever there would have been a stain, a shadow and blot of guilt, which no diligence on her part could obliterate. All this was unbefitting the Mother and Spouse of God, and if it was unbefitting Her, it was also unbefitting Himself; for He would have failed to adorn and prepare Her, with the love of a Spouse, or the solicitude of a Son, if, having in his pos session most rich and precious vestments, He would have clothed his Mother and Spouse, and Himself, in soiled and worn-out garments.
253. It is verily time, that the honor due to our great Queen should be unveiled and made clear to human in sight, and that whoever was misled by opposite opinions, should hesitate and cease to belittle and deny Her the adornments of her immaculate purity at the instant of her heavenly Conception. Compelled by the force of truth and by the light, in which I see these ineffable mysteries, I proclaim over and over again, that (as far as revealed to me), the privileges, graces, prerogatives,favors and gifts of most holy Mary, not excluding even that of her being the Mother of God, all depend upon, have their origin, and are founded upon the fact, that She was immaculate and full of grace in the moment of her most pure Conception, hence all of them would appear ill-proportioned and deficient without this favor, like a sumptuous edifice without a solid and well-built foundation. All depend and are founded in a certain way upon the purity and innocence of her Conception and on this account it was necessary to refer so often in the course of this history to this mystery, especially when treating of the divine decree, the formation of most holy Mary, and the incarnation of her most holy Son. I will not enlarge on this; but I will give notice to all, that the Queen of heaven so esteems the beauty and adornment given to Her by her Son and Spouse in her purest Conception, that She will be correspondingly incensed against those, who, with evil intention and obstinacy, try to de spoil Her and debase Her in this point, while her most holy Son had deigned to show Her to the world thus adorned and beautified for his glory and for the encouragement of the mortals. The Evangelist proceeds:
254. "And I heard a great voice from the throne saying: Behold the tabernacle of God with men, and he shall dwell with them. And they shall be his people and God himself with them shall be their God." The voice of the Most High is great and strong, sweet and efficacious to move and draw toward Him all creation. Such was the voice which saint John heard proceeding from the throne of the most blessed Trinity and which caused him to pay perfect attention, in order to understand thoroughly the mystery which was then shown to him. He was privileged to see the dwelling of God among men and that He lived among them, that He was their God and they his people. All this was contained in the mysterious figure of most holy Mary descending from heaven in the form I have described. Since this divine tabernacle of God had now come to the earth, it followed, that God also dwelt among men for He lived and remained in this tabernacle. It is as if the Evangelist had said: the King has taken possession and is holding his court in the world and for no other reason than, that He might remain and dwell on earth. And in such manner, that from this tabernacle He was to assume the human form, in which He was to be a Dweller among men. In it He was to be their God and they his people, as the inheritance of the Father and also for his Mother. We were the inheritance of the Father to his Son, not only because in Him were all things created and because all was given to Him through the eternal generation: but also because He redeemed us as man clothed in our human nature, buying us as his people and as the inheritance of the Father and making us his brethren. For the same reason, namely, on account of his human nature, we are the legitimate inheritance of Mary most holy, since She gave Him the form of human flesh by which He purchased us for Himself. She, being the Mother and the Spouse of the Blessed Trinity, was also the Mistress of all creation, which She left as an inheritance of her Onlybegotten; for the human laws, are founded on right reason and therefore need not be invalid in the divine order of things.
255. This voice proceeded from the royal throne through an angel, who with a sort of holy envy seemed to me to say to the Evangelist: Behold and see the tabernacle of God among men, and He shall live with them and they shall be his people; He will be their Brother and He will assume human form in this tabernacle Mary, whom thou seest descending from heaven, by her conception and formation. But we can answer with equal joy to these heavenly courtiers: indeed the tabernacle of God is with us, for it is our tabernacle, and in it God becomes our own; He will receive from it life and blood, which He offers in purchase for us in order to make us his people. He shall live in us as in his dwelling and habitation, since receiving Him in the holy Sacrament we are made his tabernacle (Joan 6, 57). Let those heavenly spirits be content to be our elder brothers, less in need than we. We are the frail little ones, who must be strengthened and regaled by our Father and Brother. Let Him come to the tabernacle of his Mother and to us; let Him assume human form in her virginal womb; let the Divinity be encompassed and live among us and in us. Let us hold Him in our midst, in order that He may be our God and we his people and his resting-place. Let the angelic spirits break forth in wonder and praise at such great marvels: but let us mortals enjoy Him, uniting with them in praise and love toward Him. The text continues:
256. "And God shall wipe away all tears from their eyes and death shall be no more, nor crying, nor mourning, nor sorrow shall be any more, for the former things are passed away." In consequence of the Redemption, of which the Conception of most holy Mary has assured us, the tears, which sin has caused to flow from the eyes of the mortals, shall be dried. Those that avail themselves of the mercy of the Most High, of the blood and merits of his Son, of his mysteries and sacraments, of the treasures of his Church, of the intercession of his Mother, there is no more death, no sorrow, no tears: since the death of sin and all that resulted from sin is abolished and has ceased. The true  mourning is now left to the sons of perdition that dwell in the abyss whence there is no deliverance. The sorrows of labor are not a mourning, not a true sorrow, but only an apparent one, entirely compatible with the true and the highest kind of joy. For when accepted with submission, it is of inestimable value and the Son of God chose it as a loving pledge for Himself, his Mother, and his brethren.
257. Nor will there be heard any clamor, nor the voice of quarrel; for the just and the wise, following the example of their Master and of his most humble Mother, must learn to bear themselves with silence, like the artless lamb, when it is slaughtered as victim of the sacrifice (Is. 53, 7). They must renounce the right of our weak nature to vent itself in cries and to complain, seeing that his Majesty, their supreme Lord and model, was slaughtered on the frightful Cross in order to re pair the damages wrought by our impatience and want of confidence (Phil. 2, 8). Why should our human nature be permitted to complain of labor and trouble, in view of such an example? Or how can hateful distinction and uncharitable sentiments be allowed among men, when Christ has come to establish the law of eternal charity? The Evangelist repeats: "and sorrow shall be no more," for if any sorrows remained among men, they are those of a bad conscience; but as a remedy of this kind of sorrow, there is the sweet medicine of the in carnation of the Word in the womb of the most holy Mary, so that now this sorrow is become acceptable and the cause of rejoicing, not any more meriting the name of sorrow and containing within itself the high est and the sincerest joy. With its introduction the first things have passed away, namely, the sorrows and the useless hardships of the ancient laws, which are now sweetened and assuaged by the abundance of grace in the new law. Therefore he adds: "And behold, I make all things new." This voice proceeded from the One, who is seated on the throne, because He declares Himself as the Artificer of all the mysteries of the new law of the Gospel. Since all this newness was to begin with such an unheard of and such an inconceivable event, as the Incarnation of the Onlybegotten of the Father and the preservation of the virginity of his Mother, it was necessary, that, just as in all things, so in this Mother, there should be nothing old and worn-out. But original sin clearly is as old as visible nature, and if the Mother of the incarnate Word was to be infected with it, He would not have made all things new.
258. And He said to me: "Write, for these things are most faithful and true." And He said to me: "I am the Alpha and the Omega: the beginning and the end." According to our way of speaking, God was deeply grieved, because the great works of love per formed for us in the Incarnation and Redemption should be so much forgotten; and as a remembrance of these great benefits and as a satisfaction for our ingratitude He commands them to be written. Therefore men should write them in their hearts and should begin to dread the offense, which they commit against God by their gross and execrable forgetfulness. Although it is true, that the Catholics believe and trust in these mysteries, yet by the contempt, which they show in their want of esteem for them and in their forgetfulness, they seem tacitly to repudiate them, living as if they did not believe them. Protesting against their foul ingratitude, the Lord says: "For these things are most faithful and true." Let the torpid and listless mortals in their sloth and listlessness understand, that these words are most faithful as well as most powerful to stir the human heart from its torpidity, as soon as they become fixed in the memory, pondered and revolved in the mind as the most certain truth. For God has made them true for each one of us.
259. But as God does not repent of his gifts (Rom. 11, 29) and does not retract the good which He confers, even if man makes himself unworthy, He says: "It is done;" as if He wanted to say to us, that although by our ingratitude we have offended Him, He will not turn back from his course of love, but having already sent into the world the most holy Mary free from original sin, all that pertains to the Incarnation is already an accomplished fact. Since the most pure Mary was now on earth it appeared impossible, that the divine Word should remain in heaven and not come to earth in order to assume human flesh in the womb of the Virgin. And He assured us again saying: I am the Alpha and the Omega, the first and the last letter, the beginning and the end, including the perfection of all things; for if I give them a beginning, it is for the purpose of raising them to the perfection of their ultimate end. This I will do through Christ and Mary, commencing and perfecting in Them all the works of grace. In man I will raise and draw all creatures toward Me, as to their last end and their center, where they shall find repose.
260. "To him that thirsteth I will give of the fountain of the water of life, freely. He that shall overcome shall possess these things." Who among creatures shall presume to give counsel to God (Rom. 11, 34) or who shall give so much to Him as to oblige Him to make a return? So says the Apostle, wishing to make it understood, that all that God does or has done for men, was of his free grace, and not through obligation toward any one. The source of a fountain owes nothing to him that drinks from its stream; freely and gratuitously it flows for all that approach; and that all do not partake of its blessings is not the fault of the fountain, but of those that do not approach, for it invites all to partake of its joyful abundance. And if they do not seek it, it issues itself to seek such as will partake, flowing on without ceasing, in order that freely and without reward it might offer itself to all. O most reprehensible dull ness of mortals! O most abominable ingratitude! If the true Lord is in no way obliged to us, and if He has given and gives all out of liberality, and if He has even exceeded all his graces and benefits by becoming man and dying for us, thus giving Himself to us entirely and letting flow the stream of his Divinity until it meets our human nature and unites Itself with us, how is it possible, that we, being so desirous of honor, glory and de light, do not hasten to drink from this freely flowing fountain (Is. 55, 1)? But well I see the cause. We do not thirst for the true glory, honor and happiness, but we seek only for the apparent and deceitful ones, despising the fountains of grace, which Jesus Christ has opened for us by the merits of his Death (Is. 12, 3). But to those that have thirst after the Divinity and its graces, the Lord promises, that He will give freely of the fountain of life (Jer. 2, 13). O what a great sorrow and pity it is, that having discovered the fountain of life, so few are thirsting for it, and that there are so many, who run after the waters of death! Those that conquer the demon, the world, and their own flesh within themselves, will certainly possess these things. And it is moreover said, that He offers them, for it might be doubtful, lest the waters of grace might at some time be denied or withdrawn: therefore in order to assure us, they are offered freely for our possession without limit or restriction.
261. Over and above, the Lord hastens to certify all this by another assurance, saying: "I shall be his God and he shall be my son" (Apoc. 21, 7), and if He is to us a God, and we are to Him as sons, it is clear, that we are made to be sons of God, and being sons, also heirs of all his goods (Rom. 8, 17) and being heirs (although all our heirship is that of grace) we are made secure of our inheritance, just as children are secure in the inheritance of the possession of their parents. As He is Father and God at the same time, infinite in his attributes and perfections, who can estimate the goods, which He offers to us in making us sons? Therein is included the paternal love, our preservation, our vocation, our enlivenment and justification, all the means thereto, and finally our glorification and the state of happiness, which neither eyes have seen, nor ears have heard, nor ever has entered into the heart of man. All this is destined for those that conquer and have shown themselves true and courageous children.
262. "But the fearful, and the unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, they shall have their portion in the pool burning with fire and brimstone, which is the second death." On this formidable roster innumerable sons of perdition have written their names of their own accord, since infinite is the number of the foolish, who blindly have chosen death, blocking up for themselves the path of life. For this path is not hidden to those who use their eyes, but only to those who wilfully close their eyes and who have allowed and are al lowing themselves to be fascinated and deceived by the fraudulent tricks of satan. According to the different inclinations and tastes he proffers them the poisonous cup of vice, after which they seek. "The fearful" are those, who continually hesitate, and thus fail to taste of the manna of virtue and never enter into the pathway of eternal life; to whom virtue appears insipid and burdensome, though the yoke of the Lord is sweet and his burden is light (Matth. 11, 30); deceived by this fear they are overcome by their cowardice rather than by the difficulties. Those other ones, "the unbelievers," neither admit that truths are revealed, nor give belief to them, like the heretics, pagans and infidels; or if they do believe them, like the Catholics, it seems as if they heard them from afar and only through the faith of others, not giving full assent to the evident truth contained therein. Thus they hold but a lifeless belief and they live like unbelievers.
263. "The abominable," are those who follow vice without distinction, without repentance or limit, and rather boast of their wickedness and contempt, making themselves hateful to God and drawing down his wrath and curse. Thus they arrive at a state of rebellion and become incapable of good works. They draw away from the path of eternal life, as if they were not created for it, they separate and become estranged from God and his benefits and blessings, objects of disgust to God and his saints. Likewise are mentioned "the murderers," who, without fear or reverence for the divine justice, usurp the right of the supreme Lord, the sole Governor of the universe, and presume to chastise and avenge injury; these deserve to be treated and judged according to the same measure, which they use in treating and judging others (Luke 6, 38). "The adulterers" are excluded from that kingdom, since, for a short and impure pleasure, which is abhorred as soon as it is attained, and yet in its disorder is never satiated, they despise the friend ship of God and the eternal joys, which on being tasted are the more sought and are an unfailing fountain of undiminished delight. The "sorcerers" likewise, who believe and testify to the false promises of the dragon, hidden under the cloak of friendship; they are deceived themselves and so perverted that they deceive and pervert others. "The idolaters" cannot enter heaven for they seek after and feel the presence of the Divinity and do not find it, though He is in all our surroundings (Act 17, 27). They ascribe Divinity to the works of their own hands, which are only inanimate shadows of the truth and empty cisterns, totally inapt to suggest an idea of the grandeur of the true God (Jer. 2, 13). "The liars" also, who standing in opposition to the high est truth, which is God, are deprived of his rectitude and virtue, occupying the opposite extreme, confiding more in fraudulent deceits than in the Author of truth and of all good.
264. Of all these the Evangelist says he heard the sentence, "Their portion shall be in the pool of the fire burning with sulphur, which is the second death." Nobody can complain of divine justice and equity since He has justified his cause by the greatness of his benefits and numberless mercies. He descended from heaven to live and die among men and rescue them by his own life-blood. He opened up vast foundations of grace, which are freely offered to us in the holy Church. In addition to all this He gave us his Mother and the fountain of her most holy life, through which we may attain it. Therefore, mortals cannot excuse themselves, if in spite of all these gifts, they have not made use of his grace, and if they have abandoned the inheritance of eternal life in the pursuit of momentary delights of their mortal life. No wonder that they harvest that which they have sown, and that their portion shall be in the terrible abyss of burning brimstone from whence there is no redemption nor hope of life, when once the second death of punishment has overtaken them. Although this second death is infinite in its duration, yet more wicked and abominable was the first death of their sin, into which they voluntarily precipitated themselves. For the death of grace caused by sin is opposed to the infinite sanctity and goodness of God; it offends Him, who is to be reverenced and adored. The death of infernal pains is the just punishment of these damnable souls and is the equitable retribution of his most unerring justice. Thereby this justice is exalted and proclaimed in the same measure in which it was outraged and despised by sin. Let it through all the ages be feared and adored. Amen.

CHAPTER XVIII.
SEQUEL OF THE MYSTERY OF THE CONCEPTION OF THE
MOST HOLY MARY AS DESCRIBED IN THE SECOND PART
OF THE TWENTY-FIRST CHAPTER OF THE APOCALYPSE.

265. The further wording of the twenty-first chapter of the Apocalypse is as follows:
9. "And there came one of the seven angels, who had the vials full of the seven last plagues, and spoke with me, saying: Come, and I will show thee the bride, the wife of the Lamb.
10. And he took me up in spirit to a great and high mountain, and he showed me the holy city Jerusalem coming down out of heaven from God,
11. Having the glory of God; and the light thereof was like to a precious stone, as to the jasper-stone, even as crystal.
12. And it had a great wall and high, having twelve gates; and in the gates twelve angels, and names writ ten thereon, which are the names of the twelve tribes of the children of Israel.
13. On the east, three gates; and on the north, three gates; and on the south, three gates; and on the west, three gates.
14. And the wall of the city had twelve foundations, and in them, the twelve names of the twelve apostles of the Lamb.
15. And he that spoke with me had a measure of reed, of gold, to measure the city and the gates there of, and the wall;  
16. And the city lieth in a four-square, and the length thereof is as great as the breadth; and he measured the city with the golden reed for twelve thou sand furlongs; and the length and the height and the breadth thereof are equal.
17. And he measured the wall thereof a hundred and forty-four cubits, the measure of a man, which is of an angel.
18. And the buildings of the wall thereof was of jasper-stone; but the city itself pure gold,, like to pure glass."
266. The angels of which the Evangelist speaks in this place, are seven of those who attend in a special manner at the throne of God and who have received commission and power to punish some of the sins of men. This vengeance of the wrath of the Omnipotent (Apoc. 15, 1) will happen in the last ages of the world; but it shall be a new punishment, greater than which neither before nor after is possible during mortal existence. But since these mysteries are deeply hidden and since not all have been revealed to me, nor concern this history, I do not consider it proper to expatiate upon them, but I will pass on to what more closely concerns my task. This angel, of which St. John speaks, is the one through whom God will avenge with an especial and dreadful chastisement the injuries committed against his most holy Mother; for the insane daring, with which they have despised Her, has roused the indignation of his Omnipotence. As the most holy Trinity has pledged Itself to honor and exalt this Queen of heaven above all human creatures and above the angels, placing Her in this world as a Mirror of the Divinity and as the special Mediatrix of mortals, God has taken it in a particular manner upon Himself to avenge the heresies, errors, outrages, and all injuries committed against Her, since thereby men have not glorified, acknowledged and adored Him in this tabernacle and have not made use of this incomparable mercy. These punishments are prophesied to the holy Church. Although the mysterious words of the Apocalypse enshroud in obscurity the rigor of this punishment, yet woe to the unhappy ones, that shall be overtaken by it! Woe to me, who have offended a God so strong and powerful to chastise! I am over whelmed in the expectation of the great calamity here threatened.
267. The angel spoke to the Evangelist saying: "Come, and I will show thee the bride, the wife of the Lamb," etc. The angel declares in this passage, that the holy city of Jerusalem, which he showed to him, is the espoused wife of the Lamb, referring by this metaphor (as I have already said No. 248) to the most holy Mary, whom St. John saw both as a Mother, or Woman, and as a Spouse of the Lamb, that is Christ. The Queen held and fulfilled in divine manner both offices. She was the Spouse of the Divinity, the only One (Cant. 6, 8) and incomparable on account of the unequalled faith and love, with which the espousals were entered into and accomplished; and She was the Mother of the same Lord incarnate, giving Him his mortal substance and flesh, nourishing and sustaining Him in his existence as man, which He derived from Her. In order to see and understand such high mysteries the Evangelist was exalted in spirit to a great height of sanctity and light; for with out going out of himself and being raised above human weakness, he could not understand them; just as we, imperfect, earthly and abject creatures, cannot encompass them for the same reason. Then elevated thus high, he says: He showed me the holy city of Jerusalem, coming down out of heaven," for Mary was built up and formed, not on earth, where She was like a pilgrim and a stranger, but in heaven, where the common, earthly material was excluded. For though the material of her being was taken from the earth, it was at the same time so elevated in heavenly perfection as to be fit for the building up of that mystical City in a celestial and angelic, yea divine manner, effulgent with the Divinity.
268. Therefore he adds: "Having the glory of God," for the most holy soul of Mary was favored with such a participation of the Divinity and of its attributes and perfections, that if it were possible to see Her in her own essence, She would appear as if illumined with the eternal splendor of God himself. Great and (Ps. 86, 3) glorious things are said in the Catholic church of this City of God, and of the splendor, which She has received from that same Lord; but all of it is insignificant, and all human words fall short of the truth. The created intellect, entirely overcome, can but assert, that the most holy Mary partakes of the Divinity more than can be comprehended; confessing thereby the substance of the reality as well as the incapability of the mind to express in a proper manner, that which it wishes to confess. She is formed in the heavens, and only the Artificer who formed Her, is able to comprehend her greatness, He alone can estimate her origin and the affinity, which He contracted with most holy Mary, by perfecting her gifts to a semblance of the attributes of his infinite greatness and Divinity.
269. "And the light thereof was like to a precious stone, the jasper-stone, even as crystal," etc. It is not so difficult to understand how She can be similar at the same time to two such dissimilar stones as crystal and jasper, as it is to understand how She can be similar to God. But from this comparison we derive a certain understanding of similarity to God. The jasper sparkles and glitters in colors of many different shades, while the crystal is characterized by limpid and uniform transparency; both combined form a rare and beautiful variety. The most pure Mary, in her formation, was endowed with the variety of virtues and perfections, which the hand of God itself selected and interwove in her soul. These graces and perfections made her soul like unto a most pure crystal, without blemish or stain of guilt; in her purity and transparency it scattered the enrapturing rays of the Divinity, just as the crystal meeting the sun, seems to absorb and again send forth its rays as if it were itself the sun. Nevertheless this crystal-jasper sparkles also in many-colored hues because She is a Daughter of Adam and a mere creature, and all the splendors of the Divinity contained within Her are only a participation. Although it appears to be a divine light, it is not a part of her nature, but communicated and conferred by grace. She is truly a creature formed and shaped by the hand of God himself, but in a manner befitting one who was to be his Mother.
270. "And it had a great wall and high, having twelve gates." The mysteries enclosed in the walls and portals of this mystical City, most holy Mary, are so hidden and great that I, an ignorant and obscure woman, can with difficulty reduce to words that which was shown to me. However, in order to proceed: At the first moment of the Conception of the most holy Mary, when the Divinity manifested Itself to Her in the vision above referred to (No. 228-236), the whole blessed Trinity, as if renewing the ancient decrees of her creation and exaltation, made a kind of agreement or contract with this Lady, without however making it fully known to Her. It was as if the three Divine Persons conferred among Themselves and spoke to each other in the following manner:
271. "It is befitting to the dignity of our Bride and the Mother of the Word, that She be constituted the Queen and Mistress of all creation. Besides the gifts and riches of the Divinity, which We give and confer upon Her for her own sake, it is meet that She exercise the right of distributing the treasures of our mercy, so that She may communicate according to her pleasure the graces and favors necessary to mortals, especially to those who invoke Her as her children and clients, thus enriching the needy, freeing the sinners, elevating the just and affording a universal refuge to all men. And in order that all creatures may recognize Her as their Queen and Mistress, and as the Treasurer of our infinite bounties, from whence they are to be distributed, We entrust Her with the keys of our will and heart; She shall be in all things the Executrix of our pleasure toward the creatures. Above all We shall give to Her do minion and power over the dragon, our enemy, and over all his allied demons. Let them fear her presence and her name and in it, let their deceits be crushed and annihilated. Let all the mortals that fly to this City of refuge, find in it a sure and certain protection, free from all the dread of the demons and their snares."
272. Without revealing to the soul of the most holy Mary all that is contained in this decree or proposal, the Lord directed Her in that first instant to pray with great love, to intercede for all the souls, and to solicit and procure for them eternal life, especially for those, who in the course of their lives should commend themselves to her care. The blessed Trinity made known to Her that before his most just tribunal nothing would ever be denied to Her; that She should command the devil and that She should have power, by virtue of her commands, to keep him away from souls, since She would have at her disposal the arm of the Almighty. But the reason of this favor was not made known to Her, nor the reason for all her other gifts, and this reason was no other than that She was to be the Mother of the Word. In saying that this City was surrounded by a great and high wall St. John refers to this godgiven prerogative of his Mother, that She was to be the secret refuge, protection and defense of all men, wherein they would find all the security of a city of refuge and of a strong fortress against their enemies. To this powerful Queen and Lady of all creation and to this dispensatrix of all the treasures of heavenly grace, all the sons of Adam were to fly. He says that the walls are very high, for the power of the most pure Mary to overcome the demon and to raise the souls to grace is so great that it is inferior only to that of God himself. So well armed for all this and so well defended and secure for Herself and for all those, who seek her protection, is this City, that not all the forces created by God outside of Her can overthrow or surmount its walls.
273. "Having twelve gates," for the entrance into this holy City is free to all nations and generations excluding none, but inviting all; so that no one shall be deprived of the mediation of this Queen of mercy for obtaining the gifts and graces, nor the eternal glory of the Most High. In the gates were twelve angels. These twelve princes are those mentioned above as being among the ones selected as the guardians of the Mother of the incarnate Word. The service of these twelve angels, besides attending to their Queen, was to assist especially and to defend those souls who devoutly call on Mary, our Queen, for help, and who distinguish themselves in their devotion, veneration and love for Her. Therefore the Evangelist says that he saw them in the gates of that City; they are the ministers and as it were, the servants, who are to help, encourage and accompany the mortals in entering into the portals of piety, opened by the most holy Mary to eternal happiness. Many times does She send them with inspirations and favors in order to snatch those from the dangers of body and soul, who invoke Her and are her devout servants.
274. He continues: "And names written thereon, which are the names of the twelve tribes of the children of Israel;" for the angels receive their names according to the ministry and service, for which they are sent to the earth. And because these twelve princes are especially attached to the service of the Queen of heaven in order that they may assist in the salvation of men, and because all the elect are included with the twelve tribes of Israel, forming the holy people of God: therefore the Evangelist says that the angels bear the names of the twelve tribes of Israel. To each one of the twelve tribes one of these angels is assigned. Under their charge and protection are all those that from every nation and generation enter through the portals of the intercession of most holy Mary into the celestial Jerusalem.
275. Wondering at this exaltation of the most pure Mary and that She should be the Mediatrix and the portal of all the predestined, I was given to understand that this prerogative befits Her, who as Mother of Christ was to do such great things for men conjointly with her most holy Son. For She furnished Him from her own purest blood and substance with a body, in which He suffered and redeemed men. On account of her close connection with his flesh and blood, She in a manner died and suffered in Christ, freely of her own will accompanying Him in his Passion and Death, suffering with Him according to Her power with heavenly humility and fortitude. Thus, as She cooperated in his Passion and offered Herself as a victim for the human race, so the same Lord made Her a participant in his dignity of Redeemer and placed Her in charge of the merits and fruits of the Redemption, to be distributed by her own hand and communicated to the redeemed. O, admirable Treasurer of God! How secure are in thy heavenly and bountiful hands the riches of the Omnipotent! Hence this City "had three gates on the east, three gates on the north, three gates on the south, and three gates on the west," etc. The three gates, corresponding to each of the four quarters of the world, invite all the mortals to draw near to Him, who is the Creator of all, namely, the Father, the Son and the Holy Ghost. Each of the three Persons, desires and ordains, that most holy Mary should be in possession of the gates for soliciting the divine treasures for mortals. Although there is but one God in three Persons, each one for Himself con cedes free entrance and admission to this most pure Queen, in order that before the tribunal of the immutable and triune Being She may intercede, solicit and receive gifts and graces for those that seek Her and honor Her in the world. Therefore as there are not one, but three portals in every direction, none of the mortals anywhere in the universe and of any nation and tribe shall have an excuse. The entrance into free and open city gates is so easy, that if any one fails to enter, it is not because the gates prevent him, but because he himself tarries and does not wish to seek safety. What then shall the infidels, heretics and pagans say? and what  excuse have the bad Christians and the obstinate sinners? If the treasures of heaven are in the hands of our Mother and Lady, if She continues to call us and solicit us through her angels, if She opens not one but many gates to heaven, how is it that there are so many who remain outside and so few who enter through them?
276. "And the walls of the city had twelve foundations, and in them the twelve names of the apostles of the Lamb." The strong and unshakable foundations, upon which God built up the holy City of Mary his Mother, are her virtues, as governed and proportioned in Her by the Holy Ghost. He enumerated twelve, corresponding with the names of the Apostles, in order to show that it is founded upon the surpassing sanctity of the Apostles, who are the leaders among the saints. For according to the saying of David, the foundations of the city of God are placed upon the holy mountains, and also inversely, the sanctity and wisdom of Mary grounded and confirmed the Apostles after the Death and Ascension of Christ. Although She was always their Instructress and model, yet in those times She alone was the chief support of the primitive Church. Now, because She was destined and endowed for this office by the corresponding virtues and gifts from the moment of her Immaculate Conception, therefore they are called the twelve foundations of this City of God.
277. "And he that spoke with me had a measure of reed, of gold, and he measured the city with the golden reed for twelve thousand furlongs," etc. By these measurements the Evangelist alludes to the great mysteries of the dignity, graces and gifts and merits contained in the Mother of God. Although the measurements of the dignity and benefits, which the Almighty conferred upon Her, were exceedingly great, yet they were within possibility and they were also well proportioned. "And the length thereof is as great as the breadth." From all sides She is equally well formed, without a sign of deficiency, inequality or disproportion. I do not expatiate thereon, but refer to what I will say about this in the course of this history of her life. But I desire to mention that the measure of the dignity, the merits and graces of most holy Mary, was none other than the humanity of her most blessed Son, united to the divine Word.
278. The Evangelist calls the humanity of Christ a "reed" because He assumed the frailty of our weak and carnal nature, and "of gold," on account of his Divinity. In accordance with the dignity of the true God-man, Christ, and correspondingly with the gifts and merits of the incarnate God, also his most holy Mother was measured. He it was who measured Her with Himself, and She, being thus proportioned, seemed in her office as Mother, exalted to a dignity corresponding to his. In the length of her gifts and graces, and in the breadth of her merits, in all things did She seem well proportioned without defect. She could not be equal absolutely to her most holy Son with an equality which the learned call mathematical; for Christ our Lord was true God and man, whereas She was a mere creature and thus the measure exceeded infinitely that which was measured by it; yet the most pure Mary was adjusted according to a certain equality of proportion to her divine Son. Just as there was wanting in Him nothing that corresponds and belongs to his dignity as the true Son of God, so nothing was wanting, nor was there any defect in that, which was due to Her as true Mother of that same God, in such a manner that to Her as Mother of God, and to Christ as Son of God, were  conceded equal proportions of dignity, graces, gifts and merits. There was no created grace in Christ, which was not held in its proportion also by his most pure Mother.
279. The Evangelist says: "And he measured the city with the golden reed for twelve thousand furlongs." This measure of "stadia" and the number "twelve thousand" with which the heavenly Queen at her Conception was measured, indicate most exalted mysteries. The Evangelist calls the perfect measure, by which are measured the high sanctity of the predestined, "stadia," thereby referring to the graces and gifts, which God in his eternal foreknowledge decreed to communicate through the incarnate Son, adjusting and pre-ordaining these gifts with infinite equity and mercy. By these stadia then are measured all the saints and the heights of their virtues and merits. Most unhappy he who does not come up to this measure and who cannot be measured by it when the Lord shall measure him. The number twelve thousand is used in order to include all the rest of the elect and the predestined, headed in their thousands by the twelve Apostles, the princes of the Catholic Church. In the same way they are mentioned in the seventh chapter of the Apocalypse under the leadership of the twelve tribes of Israel. For all the elect must submit to the teaching of the Apostles of the Lamb, as I have already said above (No. 273).
280. From all this can be estimated the greatness of that City of God, the most holy Mary. For if we assume that the stadium which the Evangelist mentions measures at least 125 steps, then a city that extends 12,000 furlongs or stadia on each of its four sides aim in its height, must appear of huge dimensions. The measurement and number of stadia of all the predestined taken together was found to be equal to that of our blessed Lady, the most holy Mary, and their length, breadth and height was not greater than hers. For She that was to be the Mother of God himself and the Queen and the Mistress of all creatures, was equal to them joined in one mighty host. In Her alone was contained more than in all the rest of creation.
281. "And he measured the wall thereof a hundred and forty-four cubits, the measure of a man, which is of an angel." This measure of the walls of the City of God, was not of their length, but of their height. For if the length and the width of the city were twelve thou sand stadia, making a perfect square, it was certainly necessary that the walls should extend still farther on the outside in order to encompass the city. The measure of one hundred and forty-four cubits (of whatever length these might be) , was certainly too short for a city of that extent; but that measurement would very well fit the height of the walls and would be well adapted for the security and defense of those dwelling therein. This measurement of their height indicates the security of all the gifts and graces which the Almighty conferred on most holy Mary as befitting her dignity and sanctity. In order to make this more plain, it is said that the height was one hundred, forty, and four cubits, an unequal number, referring to three walls: a high one, a medium sized and a small one, and corresponding to the activity of the Queen of heaven in great, in more ordinary and insignificant things. Not that in Her there was anything insignificant, but because the object matter of her actions was of different kinds, and so were also her actions themselves. Some were miraculous and supernatural, others belonged to the sphere of the moral virtues, and these latter again were either interior or exterior. All of them She performed with such a plenitude of perfection that She omitted not the unimportant obligations on account of the important ones, nor did the latter suffer on account of her exactitude in the former. She fulfilled them all with such an exalted holiness, and with such full approbation of the Lord that She was measured with the standard of her most holy Son, as well in the natural as in the supernatural sphere of her life. It was the measure of the Godman himself, the Angel of the great council, excelling all men and angels. With Him She, as his Mother, was exalted above them in proportion to her dignity. The Evangelist continues and says:
282. "And the building of the wall thereof was of jasper-stone." The walls of a city most conspicuously strike and engage the eyes of the beholder. The variety of colors and hues that distinguish the jasper-stone here mentioned as composing the walls of Mary, the City of God, bespeak the ineffable humility with which all the excellencies and graces of the great Queen were clothed and permeated. For although She was the worthy Mother of her Creator, exempt from all stain of sin and imperfection, She exhibits Herself to the view of mortals as dependent upon and as it were tinted with the shades of the ordinary laws, to which the daughters of Adam are subject; for She subjected Herself to the penalties and necessities of our common life, as I shall de scribe later on. Nevertheless this wall of jasper, though apparently displaying these color-tints of the rest of womankind, was to serve as an invincible defense of the city. Inside, as the Evangelist says, the city was of "pure gold, like to most pure and flawless glass," for neither in the formation of the most holy Mary, nor afterwards, during her most innocent life, did She ever admit any stain, which could obscure her crystalline clearness. For just as any stain or blemish, even if only the size of an atom, finding its way into glass during its formation will never disappear so as to leave no visible trace and will always interfere with its transparency and purity; so, if the most pure Mary had contracted in her Conception the blemish or stain of original sin, it would always be discernible and forever degrade and prevent her crystalline purity and transparency. Neither would She be pure Gold, since her sanctity and gifts would contain the slack of original sin, lessening its fineness by many carats; hence, this City was "gold, like the purest glass," because She was most pure and like unto the Divinity.

CHAPTER XIX.
CONTAINS THE LAST PORTION OF
APOCALYPSE XXI IN AS FAR
AS IT DESCRIBES THE CONCEPTION
OF THE MOSTHOLY MARY.

283. The text of the third and last part of chapter twenty-first of the Apocalypse which I saw explained is as follows:
19. "And the foundations and the wall were adorned by all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, chalcedony; the fourth, an emerald;
20. The fifth, sardony, the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprasus; the eleventh, hyacinth; the twelfth, amethyst.
21. And the twelve gates are twelve pearls, one to each; and every special gate was of one several pearl; and the street of the city was of pure gold, as it were transparent glass.
22. And I saw no temple therein. For the Lord God Almighty is the temple thereof, and the Lamb.
23. And the city hath no need of the sun, nor of the moon, to shine in it; for the glory of God hath enlightened it, and the Lamb is the lamp thereof.
24. And the nations shall walk in the light of it; and the kings of the earth shall bring their glory and honor into it.
25. And the gates thereof shall not be shut by day; for there shall be no night there.
26. And they shall bring the glory and honor of the nations into it.
27. There shall not enter into it anything defiled, or that worketh abomination or maketh a lie, but they that are written in the book of life of the lamb." So far the text and letter of the twenty-first chapter of the Apocalypse, which I saw explained.
284. The Almighty having chosen the holy city of Mary for his habitation, and She being of all things outside of God the most fit and appropriate, it was not improper that, from the treasures of his Divinity and from: the merits of his most holy Son, He should adorn the foundations of this city's wall with all manner of precious stones. The fortitude and strength of Mary, typified by the walls, the beauty and excellence of her sanctity and graces, symbolized by the precious stones, her wonderful Conception, suggested by the foundations, were all well proportioned by God in regard to each other and in regard to the exalted end, for which this City was founded, namely, that God should live within it by his love and that from the virginal womb of Mary He might accept his human nature. All this the Evangelist describes just as he sees it in the most holy Mary. For on account of the dignity, sanctity and stability which were required in Her as a dwelling-place and as a stronghold of God, it was befitting that the foundation walls of this City, which prefigure the beginnings of her Immaculate Conception, should be built of such eminently precious stones or virtues that none more rich or precious could ever be found.
285. "The first foundation," or stone, he says, "was jasper," whose variegated tints and durability indicate the constancy and fortitude, which from the moment of her Conception was infused into this great Lady in order that during the course of her life She might continue to exercise all the virtues with invincible magnanimity and constancy. The virtues and habits, conceded and infused into the most holy Mary at her Conception and typified by these precious stones, at the same time are connected with special privileges, and I will as far as possible, explain them, in order that the full mystery of these twelve foundations may become known. This gift of strength included a special superiority and sovereignty for repressing, subduing and vanquishing the ancient serpent, and for inspiring all the demons with an inexpressible terror. On that account they fly from Her and fear Her from afar, being filled with trembling at her mere presence. They cannot come near the most holy Mary without excruciating pain. So liberal was divine Providence with her Majesty that She was not only exempt from the common laws of the children of Adam, but also freed from original guilt as well as from subjection to the demon contracted thereby. Setting Her apart from these evils, He at the same time endowed Her with sovereign power over the devil, which all men have lost together with their innocence. More than that: as Mother of the Son of the eternal Father (whom She bore in her womb for the very purpose of putting an end to the evil power of the enemies) She was invested with actual authority which emanated from God himself and in virtue of which this most exalted Mistress subdued the demons and sent them repeatedly to the infernal dungeons, as I will relate farther on.
286. "The second, sapphire." This stone imitates the color of the clear and serene firmament and shows a scattering of gold spots or atoms. Its color typifies the serenity and tranquillity of the gifts and graces of the most holy Mary, enabling Her to enjoy an unchanging, heavenly and serene peace, free from any cloud of disorder and illumined from the moment of her Conception with visions of the Divinity. By the likeness of her virtues to the divine attributes and by her participation in them, especially in their unchangeableness, She made Herself worthy to see God. Many times during her pilgrimage through life was She favored with unveiled and clear vision of God, as will be described. In virtue of this singular privilege the Almighty endowed Her with the power of communicating tranquillity and peace of spirit to those, who will ask for her intercession. There fore let all the faithful, who are agitated and stirred up by the tormenting anxiety of their vices, pray to Her, that so they may obtain from Her this gift of peace.
287. "The third, a chalcedony." This stone takes its name from the country where it is found. It is of the color of the ruby and in the night resplendent as a beaconlight. The hidden signification of this stone points to the holiness and power of the name of Mary. For She took her name from that part of the world, where She first came into being, calling herself a daughter of Adam, and her name, by the mere change of the accent signifies in Latin the collective oceans, for She was the ocean of the graces and gifts of the Divinity. She came into the world in her Immaculate Conception, submerging and inundating it with these gifts, sweeping off the malice of sin and its effects, illuminating the darkness of the abyss with the light of her spirit and the brightness of her heavenly wisdom. This foundation-stone signifies that the Most High conceded to her most holy name the power to disperse the clouds of infidelity spread over the earth, and to destroy the errors of heresy, of paganism, idolatry and all uncertainty in matters of the Catholic faith. If the infidels would turn toward this light by invoking Mary's name, it is certain that their understanding would quickly expel the darkness, their errors would be drowned as in a sea in virtue of the power con ceded to Her from on high.
288. "The fourth, an emerald," the color of which is a pleasant green, delighting the sight without fatigue. It mysteriously typifies the graces of the most holy Mary in her Conception for, being most amiable and gracious in the eyes of God and his creatures. She preserved in Herself, without the least offense against his name and memory, all the verdure and strength of the holiness, virtues and gifts then conferred upon Her. Accordingly the Most High granted Her the privilege of insuring a like stability to her devout followers, obtaining for them perseverance and fidelity in the friendship of God and in the practice of virtue.
289. "The fifth, sardonyx." This stone is transparent, though favoring the flesh-color and usually containing three different tints: dark below, whitish in the centre, and nacreous or like mother-of-pearl above, a most graceful variety of color. The mysterious signification of this stone pointed to the close relation between the Mother and the Son, whom She was to bring forth. The dark color points to the inferior and terrestrial portion of the body of Mary, obscured by mortification and labors during her stay on earth, and also to the humanity of her Son, obscured by taking upon Himself our guilt. The white typifies the purity of the soul of Mary, the Virgin, and of Christ, our highest good. The carnation bespeaks in Him the hypostatical union of his humanity and Divinity, and in Mary her participation in the love of her most holy Son, and her communication in all the splendors of the Divinity. In virtue of this foundationstone the great Queen of heaven enjoys the power of interceding and obtaining for her clients the efficacious application of the superabundant merits of the Incarnation and Redemption, including also a special devotion toward the mysteries and the life of Christ our Lord through his merits.
290. "The sixth, sardius." This stone is transparent, and because it at the same time flashes like the clear flame of a fire, it is the symbol of the flame of divine love, which incessantly burns in the Queen of heaven, for there is no cessation nor diminution of that conflagration of love in her bosom. From the very moment of her Conception, which was the time and place of its beginning, it continued to grow, and now, having reached that highest state of exaltation, which ever can fall to the lot of a creature, it burns and shall burn still brighter through all the eternities. This includes her privilege of distributing the influence, the love and the gifts of the Holy Ghost to those who ask in her name.
291. "The seventh, chrysolite." This stone resembles in its color gold refulgent with flaming fire; and this latter is more apt to show itself by night than by day. It symbolized the ardent love which Mary entertains for the Church militant, its ministers, and for the law of grace in particular. This love shone forth more especially during the night of the Death of her most holy Son, also during the time, when in the beginnings of the evangelical law, She held the office of teacher and when She prayed so ardently for the establishment of the Church and its Sacraments. In those times, as will be said in its place, She cooperated by her most burning love toward the salvation of the whole human race. She alone knew and appreciated the value of the most holy law of her Son. With this love She was prepared and endowed from the moment of her Conception in order to be the Coadjutrix of Christ our Lord. This includes the prerogative of being able to obtain for those that invoke Her, the grace of a good disposition toward the fruitful reception of the Sacraments of the holy Church and of clearing away obstacles that prevent their full effects.
292. "The eighth, beryl." This stone is of a green and yellow color; but the green predominates, having a great resemblance to olive and being of resplendent brilliancy. It represents the singular faith and hope given to Mary in her Conception, enabling Her to understand and execute arduous and sublime works, such as She in reality accomplished for the glory of Her Creator. In virtue of this gift of unfailing assistance of the Lord, was conferred upon Her the power to endow her servants with fortitude and patience in the tribulations and difficulties of their undertakings.
293. "The ninth, topaz." This stone is transparent and of a mulberry color, much prized and esteemed. It represents the most honorable virginity of Mary, our Mistress, and her mothership in regard to the incarnate Word; moreover during her whole life these two prerogatives were held by Her as of inestimable value and worthy of the most humble thanks. At the instant of her Conception She asked the Most High for the virtue of chastity and She promised the observance of it during the rest of her earthly life. She was aware that it was conceded to Her in a degree far above her vows and desires. Not only that, but She knew that the Lord had made Her the Teacher and the Guide of all the virgins and lovers of chastity, and that through her intercession, She could obtain these virtues and perseverance in them for all her devotees.
294 "The tenth, chrysoprase," the color of which is green with touches of gold. It signified the most firm hope planted in the heart of the most holy Mary at her Conception, and the love with which it was impregnated and embellished. Hope lived inextinguishably in the bosom of our Queen, as was befitting for Her who was to communicate similar quality to the rest of mankind. The firmness of her confidence was founded in the stability of her high and generous nature during all the labors and exercises of her most holy life, and especially in the Passion and Death of her most holy Son. At the same time with this virtue the power of efficacious mediation was given Her, so that She might obtain the same firmness of hope for her clients.
295. "The eleventh, hyacinth," which is of an exquisite violet color. In this foundation-stone is disclosed the love of Mary for the Redemption of the human race. This love was infused into Her at her Conception and was applied to Her in view of the merits of the death of the Redeemer, her Son. As the whole remedy of guilt and the justification of all the souls was to take its rise from the Redemption, this love of the great Queen for the Redemption from that first instant, earned Her the power of demanding that no sinner, how great and abominable soever he might be, should be excluded from the fruit of the Redemption and justification, nor fail to attain eternal life if he invoked the intercession of this powerful Lady and Advocate.
296. "The twelfth, amethyst," of a refulgent violet color. The mystery of this stone or foundation corresponds in part with that of the first. It imports a kind of inherent power conceded to the most holy Mary from the moment of her Conception against all the devilish host, so that the demons, without any command or action on her part, feel a distressing and torturing force proceeding from Her, as soon as they wish to approach her presence. It was given to Her as a reward of her incomparable zeal in exalting and defending the glory and honor of God. Hence the mere sound of her sweetest name is sufficient to expel from the bodies of men the malignant spirits. For her holy name is so powerful that at the mere intimation of it, they are overcome and deprived of strength. These are in short the mysteries of the foundations upon which God built the holy City of Mary. But they point to many other mysteries and favors received by Her, and in so far as the Lord will give me light and strength, I will manifest them in the farther course of this history.
297. The Evangelist proceeds and says: "And the twelve gates are twelve pearls, one to each; and every several gate was of one several pearl." The great number of gates of this mystical City signify that through most holy Mary and through her ineffable dignity and merits, the entrance to life everlasting was to be just as easy as it is free. It was in a manner due and befitting to the excellence of this exalted Queen, that in Her and through Her the infinite mercy of the Most High should magnify itself by opening all the many ways of communication with the Divinity, and that all mortals, if they wished to make use of her merits and powerful intercession, should enter into participation of the Divinity. The priceless value, magnificence, beauty and fairness of these twelve gates, constructed of pearls, imply the greatness of the dignity and grace of this Empress of heaven, and the sweetness of her delightful name, which draws mortals toward God. The most holy Mary knew that the Lord had bestowed upon Her the prerogative of being the special Mediatrix of the human race and the Dispensatrix of the treasures of the Divinity for her Son; and therefore the prudent and most diligent Mistress exerted Herself to make the merits and dignity of her works so precious and excellent that they are the astonishment of the blessed in heaven. Thus the gates of that city were indeed precious pearls in the sight of the Lord and of men.
298. Accordingly it is said: "And the square of the city was of pure gold, as it were transparent glass." The piazza or square of that City of God, most holy Mary, is its interior or her soul. Here, as in a square or marketplace, all the life converges and here the commerce and trade of the republic of the soul is transacted; for it is the centre of the activity of the senses and other faculties. This square in the most holy Mary was of purest and transparent gold, because composed of the wisdom and love of God himself. Never was it affected by dullness, ignorance or inattention; all her thoughts were most exalted and her affections were inflamed with immeasurable love. On this square the highest mysteries of the Divinity were deliberated, from this square were heard the words "Fiat mihi secundum verbum tuum," which gave a beginning to the most exalted work that God ever accomplished or will ever accomplish; there the innumerable petitions in favor of the human race were devised and sent up to the tribunal of God; there those riches were amassed, which will expel poverty from all the world, if men will enter into commerce with it; there also is the armory against the demons and all vice. For in most holy Mary are the graces and virtues, which make Her terrible to hell and which afford us courage to overcome the devilish host.
299. He says farther: "And I saw no temple therein. For the Lord God Almighty is the temple thereof, and the Lamb." The temples of the cities serve as places of prayer and worship to be rendered to God; and it would be a great defect, if in the City of God there were no temple befitting its greatness and excellence. Hence in this City of holy Mary is so sacred a temple that the omnipotent God himself and the Lamb itself, that is: the humanity and the Divinity of his Onlybegotten Son, are reverenced and adored in spirit, and more worthily than in all the temples of the world; for He dwelt in Her as in his proper habitation. He was also Himself the temple of Mary, since She was encompassed, surrounded and enclosed by the Divinity and the humanity, both of which served Her as a habitation and a tabernacle. For being in God, she never ceased to adore, worship and petition this same God and incarnate Word within her womb thus in spirit living in God and in the Lamb as in a temple since her continual sanctity was be fitting to such a temple. In order to think worthily of this heavenly Mistress, we must always consider Her as enclosed in the Divinity and in her most holy Son as in a temple. Thus shall we understand what acts and processes of love, adoration and reverence, were accomplished by Her; what delights She experienced in the same Lord, what petitions arose in Her for the human race, and how earnestly, from her inmost heart and with burning charity, She cried and begged for the salvation of mortals, when in spirit She saw the great necessity of their salvation.
300. Further says the Evangelist: "And the city hath no need of the sun and the moon, to shine in it; for the glory of God hath enlightened it, and the Lamb is the lamp thereof." The sun and the moon, are not necessary in the presence of greater light than their own; and thus, in the empyrean heaven, where the infinite Suns give their light, the absence of our sun is no defect, though it is so resplendent and beautiful In the most holy Mary, our Queen, there was no need of created sun or moon to enlighten and direct Her; for without comparison She pleased and delighted God. Nor could the wisdom, sanctity and perfection of her works have any other teacher and director, than the Sun of justice itself, her most holy Son. All other creatures were far too deficient to assist Her in being a worthy Mother of her Creator. Nevertheless in this same school of the Lord She learned to be the most humble and obedient among the humble and obedient. Though She was taught by God himself, yet She hesitated not to supplicate and obey the most abject among men in those things in which it was not unbecoming. Being the disciple of Him, who corrects the wise, She drew the divine philosophy of humility from Him, her great Master. And She rose to such wisdom, that the Evangelist could say:
301. "And the nations shall walk in the light of it:" for if Christ our Lord, calls the doctors and saints burning lights, placed upon the candlestick to enlighten the Church: lights such as were scattered through the ages in the Patriarchs and Prophets, Apostles, Martyrs and Doctors, filling the Catholic Church with such effulgence, that it appears to be a heaven with many suns and moons: what shall we say of the most holy Mary, whose light and splendor incomparably exceeds all the doctors and teachers of the Church, yea that of the angels of heaven? If only the mortals were possessed of clear sight to see the splendor of the light of the most holy Mary, it alone would suffice to enlighten every man in the world and to illumine for them the paths of heaven. Therefore, because all those who have attained to the knowledge of God, walked in the light of this holy City, St. John says: "that the nations have walked in the light of it." Moreover he adds most truly:
302. "And the kings of the earth shall bring their glory and their honor into it." Very blessed are those kings and princes, who with happy zeal use their power and influence to fulfill this prophecy. All of them should do so; but fortunate are they, that turn with sincere affection to most holy Mary, employing their life, their honor, their riches, and their high position in the defense of that City of God, extending her glory in the world and magnifying her name in the Catholic Church in opposition to the crackbrained madness of heretics and infidels. With the deepest sorrow I behold Catholic princes, who are remiss in seeking the favor of this Queen, fail to ask her assistance in the great dangers of their states, and do not look upon Her as a refuge and protection, as an Intercessor and Advocate. If the dangers of kings and potentates are great, let them remember, that their obligation to be thankful is not any less; for this heavenly Queen herself says, that through Her kings do reign, princes command, and the powerful administer justice (Prov. 8, 16); She loves those that love Her (Eccli. 14, 31) and those, that magnify Her, attain eternal life, since those, that work with Her do not sin.
303. I do not wish to conceal the light, which many times and especially on this occasion, has been vouchsafed to me in order to be made known to others. In the Lord it was shown me, that all the afflictions of the Catholic Church and all the labors of the Christian people, have been invariably mitigated by the intercession of the most holy Mary; that in the turbulence of the present times, when heretical pride surges up so high against God and his lamentably afflicted Church, only one remedy is left for these miseries, namely: That the Catholic kings and governments turn to the Mother of grace and mercy, most holy Mary. Let them seek her favor by rendering Her especial homage, so that the devotion and honor of Mary may grow and spread over the whole earth and thus draw Her toward us with a look of pity. Then it may be, that She will obtain for us the grace of her most holy Son, that all the unbridled vices now infecting the Christian people through malice of the enemy, will be reformed, and through her intercession the wrath of the Lord, which so justly chastises us and threatens us with yet greater calamities and misfortunes, will be appeased. From this reformation and amendment of our sins would also spring victory against the infidels and the extirpation of the false sects, that oppress the holy Church. For the most holy Mary is the sword, which is to destroy and cut them down all over the world.
304. Even now the world suffers the losses consequent upon this forgetfulness. If the Catholic kings are not successful in the government of their countries, in the preservation and the spread of the Catholic faith, in overcoming their enemies, or in the warfares and battles against the infidels, all this happens, because they do not follow this guiding Star, which shows them the way; because they have not placed Mary as the beginning and immediate end of their works and projects and because they forget that this Queen treads in the paths of justice in order to teach it, exalts and enriches those that love it (Prov. 8, 20).
305. O thou prince and head of the holy Catholic Church! O ye prelates, who are also called princes of the Church! And thou, Catholic prince and monarch of Spain, to whom, according to my natural obligation and through the great love and special providence of the Most High, I direct this humble and earnest appeal! Cast thy crown, thy monarchy at the feet of this Queen and Mistress of heaven and earth; seek out this Restoratrix of all the human race; listen to Her, who by power divine is placed over all the hosts of men and of all the infernal regions; turn thy affection toward Her, who holds in her hands the keys of the good will and treasures of the Most High; transport thy honor and renown of that City of God, who has no need thereof in order to increase hers, but who can improve and exalt thy own! Offer to Her with Catholic enthusiasm and with a whole heart some great and pleasing service, and the recompense will be immeasurably great: the conversion of the heathens, the victory over heresies and paganism, the peace of the Church, new light and help to improve the lives of men and a great and glorious reign for thee in this life and the next.
306. O my fatherland, kingdom of Spain, which on account of thy Catholic faith, art most fortunate! Even more fortunate shalt thou be if to the steadfastness and sincerity of thy faith, given to thee by the Almighty, thou wilt add the holy fear of God corresponding to thy distinguished faith! Would that in order to arrive at this summit of thy happiness, all thy inhabitants unite in a burning devotion to the most holy Mary! How greatly would thy glory then shine forth! How much wouldst thou be enlightened! How valiantly wouldst thou then be protected and defended by this Queen, and how would thy Catholic kings be enriched by treasures from on high, and through their agency, how widely would the sweet law of the Gospel spread among the nations! Remember that this great Princess honors those that honor Her, enriches those that seek Her, makes illustrious those that praise Her, and defends those that hope in Her. Be assured, that in order thus to show Herself a Mother and shower her mercies upon thee, She hopes and desires to be approached and solicited. At the same time remember, that God is under no necessity to any one (Ps. 15, 2) and that He can make out of stones, children of Abraham (Luc. 3, 8); if thou make thyself unworthy of such great good, He can reserve this glory for those that serve Him better and make themselves less unworthy of the reward.
307. And in order that thou mayest not remain ignorant of the service, which in our days (among many others taught thee by the devotion and piety), should be rendered to this great Queen and Mistress of men, consider the present position, which the mystery of her Immaculate Conception holds in the Catholic Church and direct thy attention to supply what is still missing to establish firmly this fundamental doctrine of that City of God. Let no one despise this suggestion as coming from a weak and ignorant woman, or as a notion founded in a prejudiced love of a state and profession consecrated to the name and honor of Mary immaculate; for the conviction and light, which I have received in the knowledge of her life, is sufficient for me. Not for my own honor, nor relying upon my own judgment and authority, do I make this exhortation: I obey the command of the Lord, who gives speech to the mute, and makes eloquent the tongues of infants. Let those that admire this merciful liberality, also take notice of what the Evangelist adds, saying:
308. "And the gates thereof shall not be shut by day: for there shall be no night there." The portals of mercy of most holy Mary never were and never are closed, nor was there in Her from the first instant of her Conception, any darkness of guilt, which might close the gates of this City, as it happened in the rest of the saints. Just as in those places, where gates are always open, all those that wish, can issue forth or enter at all times, so no prohibition hinders mortals from entering freely to the Divinity through the gates of the mercy of the most pure Mary. For in that City is the storehouse of the treasures of heaven, open to all without limitation of time, place, age or sex. All were free to enter ever since its foundation; for that very purpose the Most High has opened so many portals in this foundation, leaving them unlocked, free and open to the light, so that from the first moment of Mary's purest Conception mercies and benefits began to descend upon the whole human race. But though this City has so many gates, from which issue the riches of the Divinity, yet it is on that account not the less secure from its enemies. Therefore the text proceeds:
309. "There shall not enter into it anything defiled, or that worketh abomination or maketh a lie, but they that are written in the book of life of the Lamb," etc. Rehearsing again the glories of the City of God, the Evangelist closes this twenty-first chapter, assuring us once more, that there was no blemish in Her, because She received an immaculate body and soul. This, however, never could be said of Her, if She was tainted by original guilt; and much less have stains or blemishes of actual sins ever found entrance in Her. That which entered into this City of God is entirely similar to that which is written of the Lamb: her most holy Son was taken as the pattern and model for her formation and from no other being could any excellence of the most holy Mary be copied, even when there is question of the smallest, if indeed anything can be called small in Her. Since this portal, Mary, was to be the portal of a city of refuge for the mortals, it could only be with the understanding, that he, who is the perpetrator of abomination and lies, should never find part or entrance through it. But let not on this account the sinful and guilty sons of Adam hesitate to approach the gates of this holy City of God; for if they approach with contrition and humility to seek the cleansing of grace, they will find it in these gates of the great Queen, and in no others. She is clean, pure, abounding in grace, and above all She is the Mother of mercy; She is sweet, loving and powerful to enrich our poverty and to cleanse us from the stains of all our sins.

INSTRUCTION WHICH THE QUEEN OF HEAVEN GAVE ME
CONCERNING THESE CHAPTERS.

310. My daughter, these chapters contain excellent direction and light, though thou hast left in them many things unsaid. Seek therefore to draw profit from all that thou hast understood and written, bewaring lest thou receive the light of grace in vain. This in brief I wish thee to remember; be not dismayed, that thou wert conceived in sin, and, as an earthly creature, feelest within thyself the earthly inclinations; but strive against thy passions to a finish. In doing this thou wilt at the same time battle against thy enemies. With the help of the Almighty's grace, thou canst rise above thyself and make thyself a daughter of heaven, whence all grace comes. In order that thou mayest attain thereto, let thy habitation continue to be in the higher regions, keeping thy mind fixed in the knowledge of the immutable Being and perfections of God and never allowing thy attention to be drawn away to another even otherwise necessary object. With this continual presence and memory of God's greatness thou wilt dispose thyself for the influx of the holy Spirit and his gifts in closest friendship and communication with the Lord. In order to evade all hindrance to this his holy Will, which I have already many times pointed out and made manifest to thee, seek to mortify the inferior part of thy being, the seat of the evil inclinations and passions. Die to all that is earthly, sacrifice, in the consciousness of God's presence, all thy sensitive appetites, fulfill none of their impulses, nor ever satisfy thy own will outside of the narrow limits of obedience. Do not leave the secret refuge of interior recollection, where the Lamb enlightens thee. Adorn thyself for entrance into the bridal chamber of thy Spouse, and permit the hand of the Almighty to array thee in such a manner as He wishes, always seeking to concur with Him and place no obstacle in his way. Purify thy soul by many acts of sorrow for having offended Him, magnify and praise Him with a most ardent love. Seek Him, and rest not until thou hast found Him, whom thy soul desires, hold Him and do not let Him go (Cant. 3, 4). I wish thee to proceed on thy pilgrimage like one, who has already arrived at the journey's end, keeping thy gaze continually on the source of all glory. Let the rule of thy life be to walk in the light of faith and in the brightness, with which the Omnipotent shall fill and illumine thy soul, and to continue to love, adore and reverence Him, without any cessation or diminution. This being the will of the Almighty in thy regard: consider what shall be thy gain, but remember also, what may be thy loss. See thou do not run this risk; subject thyself with thy whole will and being to the guidance of thy Spouse, of myself, and of holy obedience, which must always be thy standard. ___Thus the Mother of the Lord instructed me, and I answered Her, filled with great confusion:
311. "Queen and Mistress of all creation, whose servant I am and wish to be for all the eternities! Forever will I praise the Omnipotence of the Most High, because He chose thus to exalt Thee. But since Thou art so fortunate and so powerful with the Almighty, I conjure Thee, O my Lady, to look with an eye of mercy upon me, thy poor and miserable servant. Make me partaker in the gifts which the Lord has placed in thy hands for distribution among the needy, raise me up from my abject state, enrich my nakedness and poverty, and as a Mistress compel me to desire and do what is most perfect, helping me to find grace in the eyes of thy most holy Son and my Lord. In thy hands do I place my salvation, O Mistress and Queen! do Thou take charge of it to the end; for thy desires are holy and powerful on account of the merits of thy most holy Son and on account of the promises of the most holy Trinity, which are pledges for the fulfillment of all thy petitions and desires without fail. I myself have nothing to oblige Thee, as I am unworthy, but as a substitute I offer Thee, my Lady, thy own sanctity and clemency."

CHAPTER XX.
TREATING OF WHAT HAPPENED
DURING THE NINE MONTHS
OF THE PREGNANCY OF ST. ANNE;
THE DOINGS OF THE MOST HOLY MARY
IN THE WOMB OF HER MOTHER,
AND THOSE OF SAINT ANNE DURING THAT TIME.

312. The most holy Mary, being conceived without sin as described above, was entirely absorbed in spirit and entranced by her first vision of the Divinity. At the first instant, and in the narrow dwelling of the maternal womb, began the love of God in her most blessed soul, never to be interrupted, but to continue through all the eternities of that high glory, which She now enjoys at the right hand of her divine Son. In order that She might grow in the contemplation and love of God not only by the infused knowledge of created things, but also by the direct vision of the Trinity itself, and in order that She might exercise Herself in many acts of virtue befitting her present state, the Lord repeated the wonderful vision and manifestation of his Divinity on two other occasions; so that, the blessed Trinity manifested Itself to Her in abstract vision three times before her birth: first at the instant of her Conception, then in the fourth or fifth month, and the third time, on the day before her birth This vision was not continual, but it must not be inferred, that She did not enjoy another kind of vision, very exalted and superior to the one by which She perceived the essence of God in the light of faith. For in most holy Mary these kinds of visions were incessant and continual, and superior to all visions of the saints during their earthly pilgrimage.
313. This abstract vision of the Divinity, though not incompatible with her present condition on earth, was nevertheless so high and immediate, that it could not well be continuous in her mortal state, where She was to merit the glory of intuitive vision by other acts. It was a special favor to assist Her in attaining thereto; for it left in her soul the impress of the Lord's image, and raised and consumed her whole being with a burning love of God. These affections were renewed continually during these visions in the most holy soul of Mary while She remained in the womb of holy Anne. Thus it happened, that, being in full possession of her intellectual faculties and occupying Herself without intermission in prayer for the human race, in heroic acts of adoration, in reverence and love of God in company with the angels, She did not feel the narrowness and confinement of her natural prison, nor the restriction of her senses, nor the other restraints, inseparable from such a state. To all this She gave no heed, living more in her Beloved than in the womb of her mother or in Herself.
314. The last of the three visions was accompanied by new and more wonderful favors of the Lord; it was to prepare Her for the entrance into the world and for intercourse with mortals. In accordance with the divine will the Princess of heaven said to the Lord: "Most high God, Lord of my being, Soul of my life and Life of my soul, infinite in thy attributes and perfections, incomprehensible, mighty and rich in mercies, my King and Sovereign: out of nothing hast Thou given me existence; without any merits of mine Thou hast enriched me with the treasures of thy divine light and grace, in order that by them I may instantly perceive thy immutable Being and divine perfections, and that thus Thou mightst be the first Object of my vision and love, not permitting me to seek any other than Thee, the highest Good and all my joy. Thou commandest me, my Lord, to issue forth and enter into the material light and converse with creatures. In thy own Being, whence all things are reflected as in a most perfect mirror, I have discerned the dangerous state and the miseries of mortal life. If, on account of my natural weakness and debility, there is danger lest even in the least point I fail in thy love and service, and if it is possible that I die here, let me die now, before I pass into a state where I may lose Thee. But if thy holy Will, my Lord and Master, is to be fulfilled, and I am to embark on the tempestuous sea of this world, I beseech Thee, most high and mighty God of my soul, to govern my life, direct my steps and all my actions toward pleasing Thee. Order in me holy love (Cant. 2, 4) that in the new use, which I am to make of creatures, and by thy aid, it may continue to grow. I have perceived in Thee the ingratitude of many souls, and as I am of their nature, I fear with good reason, that perhaps I may become guilty of the same fault. In this narrow cavity of my mother's womb I have enjoyed the infinite vastness of thy Divinity: here I possessed all Good, Thee thyself, my Beloved; and since here Thou alone art my portion and possession (Ps. 72), I know not, whether outside of this enclosure I may not lose it at the sight of the created light and in the use of my senses. If it were possible and appropriate to renounce the intercourse of approaching life, I would gladly renounce and lose the experience of it; but let not my will, but Thine be done. Therefore since Thou wishest it, confer upon me thy blessing and good will at my entrance into the world, and do not deprive me of thy divine protection during the earthly course in which Thou placest me." Having thus poured forth her prayer, the most sweet child Mary received the benediction of the Most High and the command to issue forth into the light of the visible sun, at the same time being enlightened for the fulfillment of all his desires.
315. The most happy mother, holy Anne, passed the days of her pregnancy altogether spiritualized by the divine operations and by the sweet workings of the Holy Ghost in all her faculties. Divine Providence, however, in order to direct her course to greater merit and reward, ordained, that the ballast of trouble be not wanting, for without it the cargo of grace and love is scarcely ever secure. In order to understand better, what happened to this holy woman, it must be remembered, that satan, after he was hurled with the other bad angels from heaven into the infernal torments, never ceased, during the reign of the old Law, to search through the earth hovering with lurking vigilance above the women of distinguished holiness, in order to find Her, whose sign he had seen (Gen. 3, 15) and whose heel was to bruise and crush his head. Lucifer's wrath against men was so fierce, that he would not trust this investigation to his inferiors alone; but leaving them to operate against the virtuous women in general, he himself attended to this matter and assiduously hovered around those, who signalized themselves more particularly in the exercise of virtue and in the grace of the Most High.
316. Filled with malice and astuteness, he observed closely the exceeding great holiness of the excellent matron Anne and all the events of her life: and although he could not estimate the richness of the Treasure, which was enclosed in her blessed womb (since the Lord concealed this as well as many other mysteries from him), yet he felt a powerful influence proceeding from saint Anne. The fact that he could not penetrate into the source of this activity, threw him at times into great fury and rage. At other times he quieted himself with the thought, that this pregnancy arose from the same causes as others in the course of nature and that there was no special cause for alarm; for the Lord left him to his own hallucinations and to the vagaries of his own fury. Nevertheless the whole event was a source of great misgiving to this perverse spirit, when he saw how quietly her pregnancy took its course and especially, when he saw, that many angels stood in attendance. Above all he was enraged at his weakness in resisting the force, which proceeded from the blessed Anne and he suspected that it was not she alone, who was the cause of it.
317. Filled with this mistrust, the dragon determined, if possible, to take the life of the most felicitous Anne; or, if that was impossible, to see that she should obtain little satisfaction from her pregnancy. For the pride of Lucifer was so boundless as to persuade him of his ability to overcome or take away the life of Her, who was to be the Mother of the incarnate Word, or even the life of the Messias and Redeemer of the world, if only he could obtain knowledge of their whereabouts. His arrogance was founded upon the superiority of his angelic nature to the condition and power of mere human nature: as if both were not subject to grace and entirely dependent upon the will of their Creator. Audaciously therefore he set himself to tempt holy Anne, with many suggestions, misgivings, doubts and diffidences about the truth of her pregnancy, alleging her protracted years. All this the demon attempted in order to test the virtue of the saint, and to see, whether these temptations would not afford some opening for the perversion of her will.
318. But the invincible matron resisted these onslaughts with humble fortitude, patience, continued prayer and vivid faith in the Lord. She brought to naught the perplexing lies of the dragon and on account of them gained only additional grace and protection from on high. For besides the protection abundantly merited by her past life She was defended and freed from the demons by the great princes, who were guarding her most holy Daughter. Nevertheless in his in satiable malice the enemy did not desist on that account; and since his arrogance and pride far exceeds his powers, he sought human aid; for with such help he always promises himself greater ease of victory. Having at first tried to overthrow the dwelling of saint Joachim and Anne, in order that she might be frightened and excited by the shock of its fall, but not being able to succeed on account of the resistance of the holy angels, he incited against saint Anne one of the foolish women of her acquaintance to quarrel with her. This the woman did with great fury, insolently attacking saint Anne with reproach and scorn; she did not hesitate to make mockery of her pregnancy, saying, that she was the sport of the demon in being thus found pregnant at the end of so many years and at so great an age.
319. The blessed Anne did not permit herself to be disturbed by this attack, but in all meekness and humility bore the injuries and treated her assailants with kindness. From that time on she looked with greater love upon these women and lavished upon them so much the greater benefits. But their wrath was not immediately pacified, for the demon had taken possession of them, filling them with hate against the saint; and, as any concession to this cruel tyrant always increases his power over his victims, he incited these miserable dupes to plot even against the person and life of saint Anne. But they could not put their plots into execution, because divine power interfered to foil their natural womanly weakness. They were not only powerless against the saint, but they were overcome by her ad monitions and brought to the knowledge and amendment of their evil course by her prayers.
320. The dragon was repulsed, but not vanquished; for he immediately availed himself of a servant, who lived in the house with Joachim and Anne, and exasperated her against the holy matron. Through her he created even a greater annoyance than through the other women, for she was a domestic enemy and more stubborn and dangerous than the others. I will not stay to describe, what the enemy attempted through this servant, since it was similar to that of the other woman, only more annoying and malicious. But with the help of God saint Anne won a more glorious victory than before; for the watcher of Israel slumbered not, but guarded his holy City (Ps. 120, 4) and furnished it so well with sentinels, chosen from the strongest of his hosts, that they put to ignominious flight Lucifer and his followers. No more were they allowed to molest the fortunate mother, who was already expecting the birth of the most blessed Princess of heaven, and who, enriched by heroic acts of virtue and many merits in these conflicts, had now arrived at the fulfillment of all her highest wishes. I too desire to come to an end with this chapter in order to hear the salutary instructions of my Mistress and Preceptress, who, besides assisting me in all that I write, also favors me with her maternal admonitions, which I receive with highest joy and exultation of my spirit.
321. Speak then, O Lady, and thy servant will listen (Gen. 18, 17). If Thou wilt permit, although I am dust and ashes, I will state a doubt, which has occurred to me, in this chapter. Yet in all things I will remit myself to thy sweet benevolence as of my Mother, Teacher and Mistress. The doubt in which I find myself is this: How was it possible, that Thou, the Queen of all creation, conceived without sin and endowed with a soul exalted so high in the knowledge of all things by the visions of the Divinity, shouldst be filled in spite of all these graces, with so great a fear and anxiety of losing the friendship of God and of offending Him? If in the first instant of thy existence Thou wast prevented by grace, how couldst Thou at that very instant fear to lose it? If the Most High exempted Thee from original sin, how couldst Thou fall into others, or fear to offend Him, who had preserved Thee from the first offense?

INSTRUCTION AND ANSWER OF THE QUEEN OF HEAVEN.

322. My daughter, hear the solution of thy difficulty. In the vision of the Divinity I instantaneously recognized my innocence and the stainlessness of my Conception. These favors and benefits of the Almighty are of such a nature, that the more they are understood and made secure, so much the more will they excite care and solicitude for their preservation and for the avoidance of any offense of their Author. They are given to his creatures out of pure goodness and are accompanied with such clear intuition regarding their dependence on the merits of my most holy Son, that the soul immediately centers its attention only on its own unworthiness and insufficiency, convinced that it cannot merit them and that it cannot appropriate them to itself as being foreign to its nature. As they are seen to belong to such a high Master, to whom they can revert to be distributed according to his pleasure, a most deep-felt solicitude fills the soul lest it lose again, what is thus freely given. The soul therefore begins to work with great diligence in order to preserve them and to multiply the talent (Matth. 25, 15), since it understands that to be the only means of keeping the deposit and of fulfilling the object for which they were given, namely, to make them bear fruit and to contribute to the glory of the Creator. This care is precisely the condition necessary for the preservation of the benefits and graces received.
323. Besides this the soul is made to understand the human frailty and the freedom of the will for good or evil. Of this knowledge the Almighty did not deprive me, nor does He deprive any one of it, as long as he wanders through this life; but He gives it to all according to measure, in order that by its guidance they may be filled with holy fear of falling into any fault, even the smallest. In me this light was greater and I clearly saw that a small fault prepares the way for another, and that the second is only a punishment of the first. It is true that on account of the blessings and graces of the Lord sin was impossible in me. But his Providence so disposed of this knowledge, that my absolute security from sin was hidden to me; I saw that as far as depended on me alone I could fall, and that it was the divine will that preserved me. Thus He reserved to Himself his knowledge of my security, and left me in solicitude and holy fear of sinning during my pilgrimage. From the instant of my Conception until my death I never lost this fear, but on the contrary grew in it as life flowed on.
324. The Most High also gave me humility and discretion, not to ask or to examine too closely this mystery, but solely to direct my attention toward increasing my confidence in his goodness with a view to obtain his assistance against sin. Thence resulted those two necessary dispositions of a Christian life; the one a quiet preservation of tranquillity in the soul, the other the constant presence of a holy fear and watchfulness, lest the treasure be lost. As this latter was a filial fear, it did not diminish love, but inflamed and increased it more and more. These two dispositions of love and fear produced in my soul a perfect harmony with the divine will, governing all my actions, so as to draw me away from evil and unite me with the highest Good.
325. This, my dear friend, is the great test of spiritual things: that they come with true enlightenment and sound doctrine; that they teach greater perfection of virtues and excite a strong impulse toward seeking it. This is the excellence of the benefits which descend from the Father of lights, that they give assurance and confidence while making the soul humble, and that they encourage while exciting solicitude and watchfulness, though still preserving tranquillity and peace in this solicitude; for all these effects are not incompatible in fulfilling the will of God. Do thou, O soul, offer humble and fervent thanks to the Lord, because with so little deserving of thine He has been so liberal with thee and has so greatly enlightened thee with divine light, breaking for thee the seal of his secret archives and yet filling thee with holy fear of his displeasure. Nevertheless make use of this fear with measure and strive instead to excel in love. Thus with these two wings raising thyself above the earth and above thyself, try to rid thyself of the inordinate disturbance of excessive fear, and leave thy cause with the Lord and make his cause thy own. Let fear be with thee until thou art purified and cleansed of thy sins and of thy ignorance, but also love the Lord in order that thou mayest be transformed in Him, and set Him as the Master and the Arbiter of thy actions without desiring to be above any person. Do not trust thy own judgment, and be not wise in thy own conceit (Prov. 3, 7), for the judgments of men are only too easily blinded by their passions, throwing them out of their course and drawing after them the will as their captive. Thus it comes, that men fear what is not to be feared, and rejoice in that which is not profitable. Take heed lest thou be dissipated by every slight interior consolation, but hesitate and restrain thyself until thou findest with tranquil solicitude the proper measure in all things. This happy medium thou wilt always find, if thou remain subject to thy superiors and willingly accept that, which the Most High works in thee and teaches thee. Although thy undertakings may be good as regards the intentions, they must nevertheless also conform to the requirements of obedience and of prudence, for without this guidance they are usually deformed and without any profitable result. Be thou therefore in all things solicitous about that, which is most holy and perfect.

CHAPTER XXI
OF THE: FELICITOUS BIRTH OF THE:
MOST HOLY MARY OUR MISTRESS:
OF THE: FAVORS, WHICH SHE; THEN RECEIVED
FROM THE HAND OF THE MOST HIGH,
AND HOW A NAME WAS GIVEN HER IN HEAVEN AND ON EARTH.

326. The day destined for the parturition of saint Anne and for the birth of Her, who was consecrated and sanctified to be the Mother of God, had arrived: a day most fortunate for the world. This birth happened on the eighth day of September, fully nine months having elapsed since the Conception of the soul of our most holy Queen and Lady. Saint Anne was prepared by an interior voice of the Lord, informing Her, that the hour of her parturition had come. Full of the joy of the holy Spirit at this information, she prostrated herself before the Lord and besought the assistance of his grace and his protection for a happy deliverance. Presently she felt a movement in her womb similar to that which is proper to creatures being born to the light. The most blessed child Mary was at the same time by divine providence and power ravished into a most high ecstasy. Hence Mary was born into the world without perceiving it by her senses, for their operations and faculties were held in suspense. As She had the use of her reason, She would have perceived it by her senses, if they would have been left to operate in their natural manner at that time. However, the Almighty disposed otherwise, in order that  the Princess of heaven might be spared the sensible experience otherwise connected with birth.
327. She was born pure and stainless, beautiful and full of grace, thereby demonstrating, that She was free from the law and the tribute of sin. Although She was born substantially like other daughters of Adam, yet her birth was accompanied by such circumstances and conditions of grace, that it was the most wonderful and miraculous birth in all creation and will eternally redound to the praise of her Maker. At twelve o’clock in the night this divine Luminary issued forth, dividing the night of the ancient Law and its pristine darknesses from the new day of grace, which now was about to break into dawn. She was clothed, handled and dressed like other infants, though her soul dwelt in the Divinity; and She was treated as an infant, though She excelled all mortals and even all the angels in wisdom. Her mother did not allow Her to be touched by other hands than her own, but she herself wrapped Her in swaddling clothes: and in this Saint Anne was not hindered by her present state of childbirth; for she was free from the toils and labors, which other mothers usually endure in such circumstances.
328. So then saint Anne received in her arms Her, who was her Daughter, but at the same time the most exquisite Treasure of all the universe, inferior only to God and superior to all other creatures. With fervent tears of joy she offered this Treasure to his Majesty, saying interiorly: "Lord of infinite wisdom and power, Creator of all that exists, this Fruit of my womb, which I have received of thy bounty, I offer to Thee with eternal thanks, for without any merit of mine Thou hast vouchsafed it to me. Dispose Thou of the mother and Child according to thy most holy will and look propitiously down upon our lowliness from thy exalted throne. Be Thou eternally blessed, because Thou hast enriched the world with a Creature so pleasing to thy bounty and because in Her Thou hast prepared a dwelling-place and a tabernacle for the eternal Word (Sap. 9, 8). I tender my congratulations to my holy forefathers and to the holy Prophets, and in them to the whole human race, for this sure pledge of Redemption, which Thou hast given them. But how shall I be able worthily to treat Her, whom Thou hast given me as a Daughter? I that am not worthy to be her servant? How shall I handle the true ark of the Testament? Give me, O my Lord and King, the necessary enlightenment to know thy will and to execute it according to thy pleasure in the service of my Daughter."
329. The Lord answered the holy matron interiorly, that she was to treat her heavenly Child outwardly as mothers treat their daughters, without any demonstration of reverence; but to retain this reverence inwardly, fulfilling the laws of a true mother toward Her, and rearing Her up with all motherly love and solicitude. All this the happy mother complied with; making use of this per mission and her mother's rights without losing her reverence, she regaled herself with her most holy Daughter, embracing and caressing Her in the same way as other mothers do with their daughters. But it was always done with a proper reverence and consciousness of the hidden and divine sacrament known only to the mother and Daughter. The guardian angels of the sweet Child with others in great multitudes showed their veneration and worship to Mary as She rested in the arms of her mother; they joined in heavenly music, some of which was audible also to blessed Anne. The thousand angels appointed as guardians of the great Queen offered themselves and dedicated themselves to her service. This was also the first time, in which the heavenly Mistress saw them in a corporeal form with their devises and habiliments, as I shall describe in another chapter (Ch. XXIII) and the Child asked them to join with Her in the praise of the Most High and to exalt Him in her name.
330. At the moment of the birth of our Princess Mary the Most High sent the archangel Gabriel as an envoy to bring this joyful news to the holy Fathers in limbo. Immediately the heavenly ambassador descended, illumining that deep cavern and rejoicing the just who were detained therein. He told them that already the dawn of eternal felicity had commenced and that the reparation of man, which was so earnestly desired and expected by the holy Patriarchs and foretold by the Prophets, had been begun, since She, who was to be the Mother of the Messias, had now been born; soon would they now see the salvation and the glory of the Most High. The holy prince gave them an understanding of the excellence of the most holy Mary and of what the Omnipotent had begun to work in Her, in order that they might better comprehend the happy beginning of the mystery, which was to end their prolonged imprisonment. Then all the holy Patriarchs and Prophets and the rest of the just in limbo rejoiced in spirit and in new canticles praised the Lord for this benefit.
331. All these happenings at the birth of our Queen succeeded each other in a short space of time. The first exercise of her senses in the light of the material sun, was to recognize her parents and other creatures. The arms of the Most High began to work new wonders in Her far above all conceptions of men, and the first and most stupendous one was to send innumerable angels to bring the Mother of the eternal Word body and soul into the empyrean heaven for the fulfilling of his further intentions regarding Her. The holy princes obeyed the divine mandate and receiving the child Mary from the arms of her holy Mother Anne, they arranged a new and solemn procession bearing heavenward with incomparable songs of joy the true Ark of the covenant, in order that for a short time it might rest, not in the house of Obededon, but in the temple of the King of kings and of the Lord of lords, where later on it was to be placed for all eternity. This was the second step, which most holy Mary made in her life, namely, from this earth to the highest heaven.
332. Who can worthily extol this wonderful prodigy of the right hand of the Almighty? Who can describe the joy and the admiration of the celestial spirits, when they beheld this new and wonderful work of the Most High, and when they gathered to celebrate it in their songs? In these songs they acknowledged and reverenced as their Queen and Mistress, Her, who was to be the Mother of their Lord, and the source of the grace and glory, which they possessed; for it was through his fore seen merits, that they had been made the recipients of the divine bounty. But above all, what human tongue, or what mortal could ever describe or comprehend the heart-secrets of that tender Child during these events? I leave the imagination of all this to Catholic piety, and still more to those who in the Lord are favored with an understanding of it, but most of all to those who, by divine bounty shall have arrived at the beatific vision face to face.
333. Borne by the hands of the angels the child Mary entered the empyrean heaven where She prostrated Herself full of love before the royal throne in the presence of the Most High. Then (according to our way of understanding), was verified what long before had happened in figure, when Bethsabee entered into the presence of her son Solomon, who, while presiding over his people of Israel, arose from his throne, received her with honor and reverence, and seated her at his side as queen. Similarly, but in a more glorious and admirable manner, the person of the divine Word now received the child Mary, whom He had chosen as Mother, as Queen of the universe. Although her real dignity and the purpose of these ineffable mysteries were unknown to Mary, yet her infant faculties were strengthened by divine power for the proper reception of these favors. New graces and gifts were bestowed upon Her, by which her faculties were correspondingly elevated. Her powers of mind, besides being illumined and prepared by new grace and light, were raised and proportioned to the divine manifestation, and the Divinity displayed Itself in the new light vouchsafed, revealing Itself to Her intuitively and clearly in a most exalted manner. This was the first time in which the most holy soul of Mary saw the blessed Trinity in unveiled beatific vision.
334. The sole witnesses of the glory of Mary in this beatific vision, of the sacraments then again revealed to Her, of the divine effect that overflowed into her most pure soul, was God the Author of this unheard of wonder, and the astounded angels, who in some measure perceived these mysteries in God Himself. The Queen seat ed at the side of the Lord, who was to be her Son, and seeing Him face to face, was more successful in her prayer than Bethsabee (III Kings, 2, 21). For She prayed, that He bestow the untouched Sunamite Abisag, his in accessible Divinity, upon his sister, human nature; She prayed that his promised coming from heaven to the earth and his marriage with human nature by the hypostatic union be fulfilled in the person of the Word. Many ( times had He pledged Himself to it among men through the ancient Patriarchs and Prophets and now Mary be sought Him to accelerate the reparation of the human race, expected for so many ages amid the multiplied iniquity and the ruin of souls. The Most High heard this most pleasing petition of his Mother, and acting more graciously than Solomon of old toward his mother, He assured Her that soon his promises should be fulfilled, and that He should descend to the world in order to assume and redeem human nature.
335. In this divine consistory and tribunal of the most holy Trinity it was determined to give a name to the Child Queen. As there is no proper and legitimate name, except it be found in the immutable being of God himself (for from it are participated and determined according to their right weight and measure all things in infinite wisdom) his Majesty wished himself to give and impose that name in heaven. He thereby made known to the angelic spirits, that the three divine Persons, had decreed and formed the sweet names of Jesus and Mary for the Son and Mother from the beginning before the ages, and that they had been delighted with them and had engraved them on their eternal memories to be as it were the Objects for whose service They should create all things. Being informed of these and many other mysteries, the holy angels heard a voice from the throne speaking in the person of the Father: "Our chosen One shall be called MARY, and this name is to be powerful and magnificent. Those that shall invoke it with devout affection shall receive most abundant graces; those that shall honor it and pronounce it with reverence shall be consoled and vivified, and will find in it the remedy of their evils, the treasures for their enrichment, the light which shall guide them to heaven. It shall be terrible against the power of hell, it shall crush the head of the serpent and it shall win glorious victories over the princes of hell." The Lord commanded the angelic spirits to announce this glorious name to saint Anne, so that what was decreed in heaven might be executed on earth. The heavenly Child, lovingly prostrate before the throne, rendered most acceptable and human thanks to the eternal Being; and She received the name with most admirable and sweet jubliation. If the prerogatives and graces, which She then was favored with, were to be described, it would necessitate an extra book of many volumes. The holy angels honored and acknowledged most holy Mary as the future Mother of the Word and as their Queen and Mistress enthroned at the right hand of her Son; they showed their veneration of her holy name, prostrating themselves as it proceeded from the throne in the voice of the eternal Father, especially those, who had it written on the devises over their breast. All of them gave forth canticles of praise for these great and hidden mysteries. In the mean while the infant Queen remained ignorant of the real cause of all that She thus experienced, for her dignity of Mother of the incarnate Word was not revealed to Her till the time of the Incarnation. With the same reverential jubilee did the angels return in order to replace Her into the arms of holy Anne, to whom this event remained a secret, as was also the absence of her Daughter; for a guardian angel, assuming an aerial body, supplied her place for this very purpose. More than that, during a great part of the time in which the heavenly Child remained in the empyrean heaven, her mother was wrapped in an ecstasy of highest contemplation, and in it, although she did not know what was happening to the Child, exalted mysteries concerning the dignity of Mother of God,  to which She was to be chosen, were revealed to her. The prudent matron kept them enshrined within her breast, conferring- them in her thoughts with the duties she owed to her Child.
336. On the eighth day after the birth of the great Queen multitudes of most beautiful angels in splendid array descended from on high bearing an escutcheon on which the name of MARY was engraved and shone forth in great brilliancy. Appearing to the blessed mother Anne, they told her, that the name of her daughter was to be MARY, which name they had brought from heaven, and which divine Providence had selected and now ordained to be given to their child by Joachim and her self. The saint called for her husband and they conferred with each other about this disposition of God in regard to the name of their Daughter. The more than happy father accepted the name with joy and devout affection. They decided to call their relatives and a priest and then, with much solemnity and festivity, they imposed the name of MARY on their Child. The angels also celebrated this event with most sweet and ravishing music, which, however, was heard only by the mother and her most holy Daughter. Thus was the divine Princess named by the holy Trinity: in heaven, on the day of her nativity, and on earth, after eight days. This name was written in the list of other names, when her mother presented herself at the temple according to the law, as I will relate further on. This was the birth, like to which none had been before, and the like of which cannot again happen in mere creatures. This was the most blessed birth of which nature was capable, for by it an Infant came into existence, whose entrance into the world was not only free from all impurities of sin, but who was more pure and holy than the highest seraphim. The birth of Moses was celebrated on account of the beauty and handsomeness of the infant (Exod. 2, 2); all his beauty was only corruptible and apparent. But O how beautiful is our great Child! O how beautiful (Cant. 7, 6) ! She is entirely beautiful and most sweet in her delights, since She is possessed of all grace and beauty, without being wanting in any. The laughter and the joy of the house of Abraham was the birth of the promised Isaac (Genes. 21, 6), conceived in a sterile womb, but this joy was great only because it foreshadowed and was derived from the birth of our infant Queen, toward which all this joy of Abraham was only a step. If that birth was so admirable and full of joy for the family of the Patriarch because it was a foreshadowing of the birth of sweetest Mary, heaven and earth should rejoice at the birth of Her, who gave a be ginning to the restoration of heaven and the sanctification of the world. When Noah was born, his father Lamech was consoled (Genes. 5, 29), because in that son God had provided a progenitor of the human race in the ark and assured a restoration of the blessings, which the sins of men had forfeited. But all this happened merely as a type to foreshadow the birth of this Child, who was to be the true Reparatrix, being the mystical ark which contained the new and true Noah and which drew Him down from heaven, who was to fill with benediction all the inhabitants of the earth. O blessed birth! O joyful nativity ! The most pleasing to the blessed Trinity in all the ages of the past, the joy of the angels, the relief of sinners, the delight of the just, and the singular consolation of all the holy souls in limbo!
337. O precious and rich Pearl, that didst come forth to the light of the sun, still enclosed within the rough shell of this world! O sublime Infant, who, though scarcely noticed by terrestrial eyes in the material light, yet in the eyes of the highest King and his courtiers, excellest all that is not God in dignity and grandeur! All generations bless Thee, all the nations recognize and praise thy grace and beauty ! Let the earth be made illustrious by thy birth, let mortals be rejoiced because their Mediatrix is born, who will fill up the vast emptiness of original sin. Let thy gracious condescension toward me be blessed and extolled, who am the most abject dust and ashes. If Thou givest me permission, O my Lady, to speak in thy presence, I will propose a doubt which occurred to me in describing the mystery of thy most admirable and holy birth, namely: regarding an act of the Almighty at the hour of thy coming forth into the material light of the sun.
338. And this is the doubt: How are we to understand thy being raised in thy body by the hands of the holy angels into the empyrean heavens and to the vision of God? For according to the teaching of the holy Church and her doctors, heaven was closed and as it were interdicted to man, until thy most holy Son should open it through his life and death, and until He himself, as Redeemer and Chief, should enter it on the day of his admirable Ascension, He being the first one for whom these eternal portals were to be opened after their being closed up by sin?

ANSWER AND INSTRUCTION OF THE QUEEN OF HEAVEN.

339. My dearest daughter, it is true, that divine justice closed heaven against mortals on account of the first sin, until my most holy Son should open it by satisfying most abundantly for men through his earthly life and death. It was befitting and just, that this same Redeemer, who had united to Himself the redeemed members and opened heaven, should as their Chief enter be fore any of the children of Adam. If Adam had not sinned, it would not have been necessary to follow this course; for men would have ascended of themselves in order to enjoy the Divinity in the empyrean heavens; having however foreseen the fall of man, the most blessed Trinity provided for the course followed at present. This great mystery was referred to by David in the twentythird psalm, when speaking of the spirits of heaven he repeats twice "Lift up, ye princes, your gates; and be ye lifted up, ye eternal gates, and the King of Glory shall enter in." They are here called the gates of the angels, because only for them were they open, but for mortal men they were closed. Although these heavenly courtiers were aware of the fact that the incarnate Word had al ready thrown back the bars and bolts of guilt, and that He was now ascending rich and glorious with the spoils of death and sin, bringing with Him the fruits of his Passion in the accompanying hosts of the glorious saints released from limbo; nevertheless the holy angels give vent to their admiration and breathless suspense at this wonderful novelty, asking: "Who is this King of glory?" For He was a man and of the same nature as the one who had lost for himself and for all his race the right to enter into heaven.
340. They themselves give answer to the question saying: "The Lord who is strong and mighty; the Lord mighty in battle," the Lord of virtues, the King of glory. This was as if they confessed their conviction, that this Man, who was now coming up from the world in order to open the eternal gates, was not a mere man and is not included under the law of sin; but that He was true God and true man, who, strong and powerful in battle, had overcome the strong-armed one (Luc. 11, 22), that reigned in the world, had taken away his reign and de spoiled him of his weapons. And He was the Lord of virtues, as one that had exercised them as a Master, with sovereignty over them^ and without any contradiction of sin and defect. As the Lord of virtues and as the Lord of glory, He now came in triumph, distributing virtues and glory to his redeemed, for whom as man He had suffered and died, and whom as God He was now raising up to the eternal and beatific vision, having broken the bars and shackles imposed by sin.
341. Since this, O soul, was the work of my dear Son, the true God and man, He, as the Lord of virtues and graces, exalted and adorned me with them from the first moment of my Immaculate Conception. And as, more over, the hindrance of sin touched me not, I was free from the impediments which prevented other mortals from entering into the eternal gates of heaven; on the contrary the powerful arm of my Son acted with me as being the Mistress of all virtues and as the Queen of heaven. Because He was to vest Himself and assume unto Himself human nature from my flesh and blood, He was beforehand in preparing me and making me like Himself in purity and exemption from fault and in other divine gifts and privileges. As I was not a slave of sin, I exercised the virtues not as a subject, but as a Mistress, without contradiction, but with sovereignty, not like the children of Adam, but like the Son of God, who was also my Son.
342. For these reasons the celestial spirits, who had possession of the eternal gates as their own, opened them up for me, perceiving that the Lord had created me more pure than all the most exalted spirits in heaven, and made me their Queen, and the Mistress of all creation. Remember also, my dearest, that he who makes the law can also dispense with it freely, and this the supreme Lord and Legislator did with me, extending the sceptre of his clemency toward me more readily than Assuerus did to Esther. For the common laws regarding others and consequent on their guilt, applied not to me, who was to be the Mother of the Author of Grace. Although I could not, as a mere creature, merit such blessed privileges, yet the divine clemency and goodness of God turned toward me with full liberality and He was pleased with the humility of his servant, in order that for all eternity the Author of such prodigies might be praised. Do thou also, my Daughter, according to my directions, bless and magnify Him for these benefits bestowed upon me.
343. My admonition to thee, whom in spite of thy weakness and poverty I have chosen with such generous kindness as my disciple and companion, is this: that thou strive with all thy powers to imitate me in an exercise, in which I persevered during my whole life from the very first moment of my birth, omitting it on not a single day, however full of cares and labors it might have been. This exercise was the following: every day at beginning of dawn, I prostrated myself in the presence of the Most High and gave Him thanks and praise for his immutable Being, his infinite perfections, and for having created me out of nothing; acknowledging myself as his creature and the work of his hands, I blessed Him and adored Him, giving Him honor, magnificence and Divinity, as the supreme Lord and Creator of myself and of all that exists. I raised up my spirit to place it into his hands, offering myself with profound humility and resignation to Him and asking Him to dispose of me according to his will during that day and during all the days of my life, and to teach me to fulfill whatever would be to his greater pleasure. This I repeated many times during the external works of the day, and in the internal ones I first consulted his Majesty, asking his advice, permission and benediction for all my actions.
344. Be very devout toward my most sweet name. I wish that thou be convinced of the great prerogatives and privileges, which the Almighty concedes to it, so that I myself, when I saw them in the Divinity, felt most deeply obliged and solicitous to make a proper return; and whenever the name MARY occurred to my mind (which happened often) and whenever I heard myself called by that name, I was aroused to thankfulness and urged to new fervor in the service of the Lord, who gave it to me. Thou hast the same name and I wish, that in proportion it should cause the same effects in thee and that thou imitate me faithfully by following the lesson given thee in this chapter, without failing in the least point from this day onward. And if in thy weakness thou shouldst fail, rouse thyself immediately, and in the presence of thy Lord and mine, acknowledge thy fault, confessing it in sorrow. Repeating these holy exercises over and again with solicitous care, thou shalt find forgiveness for imperfections and grow accustomed to strive after what is highest in all virtues and most pleasing to the Lord. Then, following the light which He gives and in pursuance of that which is most pleasing and agreeable to thy own tastes and mine, thou shalt not be denied the grace of employing thyself entirely in listening, attending to and obeying in all things thy Spouse and Lord, who seeks in thee only what is most pure, most holy and perfect, and a will prompt and eager to put the same into practice.