Mirror of the Blessed Virgin Mary by St. Bonaventure - Chapters XVII - XVIII

CHAPTER XVII -- TO WHOM THE FRUIT OF THE WOMB OF THE BLESSED MARY BELONGS, AND TO WHOM IT IS DUE

"Benedictus fructus ventris tui." After we have seen, in some small measure, of what kind and how great the Fruit of the womb of Mary is and is believed to be, let us now see to whom it belongs and to whom it is due. For this Fruit is not only the fruit of the womb, but of the mind. It is the fruit of the womb of Mary alone; but it is the fruit of the mind of any faithful soul; the fruit of the womb according to the flesh; the fruit of the mind by faith. Therefore St. Ambrose says: "If, according to the flesh, one only is the Mother of Christ; nevertheless, according to the mind, Christ is the fruit of all. For every soul conceives the Word of God, if only it is immaculate and immune from vices." Therefore, according to St. Ambrose, anyone who wishes to have this fruit of the mind, should be free from all vice. For Christ is the fruit of the virtuous, not of the vicious mind: not of the mind vicious by the seven deadly sins; but virtuous against the seven capital vices. Therefore, this fruit is the fruit of the humble against pride, the fruit of those possessing fraternal love in opposition to envy, the fruit of the meek as opposed to anger, the fruit of the diligent as against sloth, the fruit of the liberal as opposed to avarice, the fruit of the temperate as against gluttony, the fruit of the chaste against lust.

First, let us see how this blessed fruit is that of the humble against pride. On this we may understand what is said in the Book of Kings: "Whatsoever shall be left of the house of Juda, shall take root downward, and bear fruit upward" (4 Kings XIX, 30.) The Blessed Virgin Mary was of the house of Juda, and every faithful soul is of the house of Juda; the former in the body, the latter in spirit; the former by blood, the latter by faith. And, therefore, not only Mary, but every faithful soul wishing to bear fruit upward, should take root downward. The root sending its shoots downward is humility; which, after the manner of roots, always tends to the lowest. The higher the tree, the deeper should be its root, according to that word of Ecclesiasticus: "The greater thou art, the more humble thyself in all things, and thou shalt find grace before God." Also, the taller a tree is, the more danger there is of its being uprooted by the winds of elation, if the root is not firmly fixed in great and deep humility. Let us, therefore, ponder how deeply the root of this rod was established (in humility), which was to grow to so sublime a height that it deserved to bear a fruit higher than the angels, that fruit indeed of which St. Ambrose says: "This fruit is the flower of the rod, of whom Isaias says: 'There shall come forth a rod from the root of Jesse, and a flower shall ascend from its root.' " Whatever soul shall have struck deeply the roots of humility, shall deserve to bear fruit upward; upward, I say, in high understanding, in high affection; upward in contemplation, upward in love. Thus this blessed fruit is that of the humble. Therefore Mary, above all human beings, was most worthy, because of all she was the most deeply rooted in humility. Well, therefore, doth St. Bernard say of her: "O Virgin, rod sublime, to what a height dost thou raise thy holy summit! Even unto the throne of majesty, because thou strikest deep down the root of humility."

Secondly, let us see how this blessed fruit is that of those who love God and fly envy. Of this we can understand the word of the Psalmist: "Behold the inheritance of the Lord, the fruit of the womb." Commenting on this passage, St. Ambrose says: "The inheritance of
the Lord is sons, which reward is the fruit of Him who came forth from the womb of Mary." Therefore, many sons are the reward of that only Son, who is the blessed fruit of the womb. But where or when did He merit that reward? Without doubt He merited it in being born, in lying in the manger; He merited it in bearing to be circumcised, in teaching; He merited it in doing the works of our salvation; He merited it by dying; He merited it, I say, in serving for us for thirty-three years. And because of this, He justly exacts this reward, saying: "If it seems good in your eyes, bring my reward" (Zach. XI, 12.) But without doubt it is not only sons who are the reward of the Fruit of the womb; but this Fruit of the most holy womb is Himself the reward of every son of adoption. Who are these sons? Listen and hear. It belongs to sons to love their father, and to the father to love his sons. Those, therefore, are sons of God and of the Church, who ever love God and their neighbor. Therefore, the Apostle says to the Ephesians: "Be ye imitators of Gad, as most dear children, and walk in love." And in St. Matthew it is said: "Love your enemies, do good to those that hate you, and pray for those that persecute and calumniate you, that you may be the children of your Father, who is in Heaven," etc. Such sons as these, therefore, that is to say, lovers of God and of men, are the reward of the Fruit of this blessed womb, and the reward of sons such as these is this blessed Fruit itself. Thus, therefore, is this Fruit that of those who love; and Mary above all men was most worthy of this Fruit, because she was the most affectionate in charity. Well, therefore, does St. Augustine say: "Who can doubt that all the bowels of Mary had passed into the love of charity, since within her rested for nine months that charity which is God?"

Thirdly, let us see how this fruit of Mary is that of those who are meek and patient and avoid anger. It is said in the Book of Job: "Submit thyself then to him, and be at peace, and thereby thou shalt have the best fruits" (Job. XXII, 21.) To submit and to be at peace belongs to the meek and to the patient; and those who are meek and patient have the best fruits by these very virtues. But the best fruit of the mind is charity, of which the Apostle says: "Now the fruits of the Spirit," etc. The fruits which are here enumerated are some, indeed, which are good, but there are some which are better; the first is best, namely, charity, by which all the others, as St. Augustine says, are good. The best Fruit of the womb is Christ: for whoever is sanctified in the womb, is the good fruit of the womb: therefore, good is the fruit of the womb of Elizabeth--John; better is the fruit of the womb of Anne--Mary; best is Jesus, the Fruit of the womb of Mary. Ponder, brother, who is this fruit, and from what earth it was produced, and thou shalt see that it is the best. St. Jerome says: "The fruit is a Virgin from a virgin, the Lord from the handmaid, God from man, the Son from the Mother, the fruit from the earth" O happy ones, who in the discipline of every sort of trial have a soul so patient, so just, so well prepared, that because of this they most justly reap the fruit of patience, that most peaceful fruit of which St. Paul says in the Epistle to the Hebrews: "Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow; but afterwards it will yield, to them that are exercised by it, the most peaceable fruit of justice" (Heb. XII, 11) Having had their patience tested, they reap the best fruit, according to St. Luke: "They bring forth fruit in patience." As this blessed fruit is that of the patient and the meek, Mary above all men was most worthy of this fruit, because she was above all most meek, so that neither in looks, nor in word, nor in deed did she ever show the very slightest sign of impatience, but
was most patient, as St. Ambrose says: "There was nothing fierce in the looks of Mary, nothing prolix in her words, nothing unbecoming in her deeds."

Fourthly, let us see how the fruit of Mary is that of those who labor and are diligent, and fly sloth. Of this it is said in the Book of Wisdom: "Glorious is the fruit of good works." This fruit, therefore, is to be sought by labor, as the bee seeks the fruit of honey; that fruit of which Ecclesiasticus says: "Small among flying things is the bee, and her fruit has the first sweetness." Consider, how the bee flies from garden to garden, from flower to flower, from tree to tree, in search of the fruit of honey; so do thou in meditations, in desires, and zealous imitation of virtues. exercise thyself about the examples of the just, and principally of the perfect. Fly, I say, from garden to garden, that is, from state to state; run from tree to tree, that is, from one just soul to another; from flower to flower, that is, from one virtue to another, from one good example to another. Above all, ruminate chiefly upon that flower in which you will find the whole fruit of the divine honey, upon that flower which is both flower and fruit, of which St. Ambrose says: "The Flower of Mary is Christ, who, like the fruit of a good tree, for our progress in virtue now bears fruit in us."
Note that this fruit is not of any labors whatsoever, but only of good works; it is not of those labors of which we read in the Book of Wisdom: "He that rejecteth wisdom and discipline, is unhappy: and their hope is vain, and their labors without fruit, and their works unprofitable" (Wisdom III, 11.) Thus is this blessed fruit that of those who exercise themselves in good and fly sloth. And therefore Mary above all human beings was most worthy of this fruit, because above all she was most diligent in good, as Bede well shows, when, in discoursing on the Magnificat, he puts these words into her mouth: "I offer the whole affection of my soul in the praises of thanksgiving; all my life, all that I feel, all that I discern in contemplating His magnitude, all this I employ in observing His precepts."

Fifthly, let us see how the fruit of Mary is of those who are liberal and fly avarice--principally of those generous souls who for the sake of this fruit renounce all temporal things, according to that word in the Canticle of Canticles: "Every man bringeth for the fruit thereof a thousand pieces of silver" (Cant. VIII, 11.) The commentator says, "by leaving all things." And again he says: "By 'a thousand' perfection, by 'silver' every worldly thing is meant." Whoever, therefore, has left all worldly things for Christ, as it were gives a thousand pieces of silver for this fruit. But he who is unwilling to give a thousand by leaving all things, let him at least give something for this fruit, by helping the poor, that he may be as the fruit-bearing olive by bearing the fruit of mercy. Because the highest fruit of mercy is the highest mercy, which is God; therefore Mary, who bore this fruit of mercy most abundantly, was most fittingly said to be like a fruit-bearing, a beautiful olive-tree in the fields. St. John Damascene well says: "Mary, planted in the house of the Lord and nourished by the Holy Ghost like a fruit-bearing olive-tree, became the dwelling-place of every virtue." Alas, how far from this fruit of mercy of the merciful, and of those detached from the love of earthly things, are the souls of the avaricious, of whom it is said: "Going their way they are choked with the cares and the riches and pleasures of this life, and yield no fruit" (Luke VIII, 14.) It is also said in Ecclesiastes: "He that loveth riches, shall
reap no fruit from them" (Eccles. V, 9.) Thus this blessed fruit is of the liberal and of those who despise earthly things; and, therefore, Mary was above all most worthy of this fruit,
because she was most generous in the contempt of temporal things, as St. Bernard says: "Whatever honor Mary had among her people, whatever she could have had of the riches of her father's house, she esteemed it all as dung, that she might gain Christ."

Sixthly, let us see how the fruit of Mary belongs to those who are temperate, and fly gluttony. And on this point we must note what is said by Solomon: "Of the fruit of his own mouth shall a man be filled with good things" (Prov. XIII, 2.)
The fruit of Mary can be said to be the fruit of the mouth, because it is acquired not only by the prayer of the lips and by teaching, but also by abstinence. With this fruit he is filled with spiritual things who for the sake of this fruit abstains from temporal goods. He shall be satisfied with the good things of this fruit who bears in his body hunger and thirst, but who hungers and thirsts spiritually with more eagerness for this fruit. Therefore St. Bernard says: "This is a good fruit, which is meat and drink to the souls who hunger and thirst after justice." It is well for those who thirst for this fruit in the world, because they shall be satisfied with it in Heaven, according to that word of the Savior: "Blessed are ye who thirst now, for you shall be filled." Here the blessing is for those who abstain for the sake of this fruit, there it will be for those who eat of this fruit. Wherefore Isaias says: "Say to the just, that it is well; for he shall eat of the fruits of his doings" (Is. III, 10.) Thus this blessed fruit is of those who are temperate and fly gluttony, and therefore Mary above all human beings is most worthy of this fruit, for she was the most temperate and shunned gluttony. Well, therefore, does St. John Chrysostom say: "Mary was never a great eater nor given to wine; she was not light, nor frivolous, not a loud talker, nor a lover of evil words; these things are always the consequence of intemperance."

Seventhly, let us see how the fruit of the womb of Mary belongs to the chaste and continent who fly lust. Of this the Wise Man says: "Happy is the barren; and the undefiled, that hath not known bed in sin, she shall have fruit in the visitation of holy souls" (Wisd. III, 13.) I say, in the visitation by grace, but more so in the visitation by glory. And truly, the fruit of the most chaste womb, of the virginal womb, is rightly the special fruit of those who are chaste. When, therefore, by the blessed fruit of the Virgin all the faithful in general are blessed, rightly the chaste are specially Blessed by Him, by whom also the blessed Queen of the chaste is blessed above all, as St. Bernard says: "Truly blessed is the Fruit of thy womb, in whom all nations are blessed: of whose fullness thou, too, hast received with the rest, and also differently from the rest." Woe to the lustful, who have no part in the virginal fruit: woe to the wretched, who have no branch which can bear a virginal fruit. Therefore is it said of the adulterous woman: "Her branches will not bear fruit" (Eccli. XXIII, 35.) Therefore does this blessed fruit belong to the chaste, who fly lust. And therefore Mary was above all worthy of this fruit, because she was most chaste, as St. Chrysostom well says: "O ineffable praise of Mary, Joseph trusted more to her chastity than to her womb, and more to grace than to nature; he rather believed it possible for a woman to conceive without a man, than that Mary could sin." O Mary most happy, who truly, as the most virtuous one, wast most worthy of the divine fruit, help us, that by our virtues we may be worthy to attain to this fruit, Our Lord Jesus Christ, thy Son. Amen.

CHAPTER XVIII -- TO WHOM THE RESULTS OF THE FRUIT OF THE WOMB OF MARY ARE NECESSARY, AND OF ITS TWELVE ADVANTAGES

Blessed is the fruit of thy womb. We have seen of what nature and quality the blessed fruit of the womb of Mary was; we have also seen to whom it rightfully belongs; we must now see to whom and to what effects it is needful. For this fruit is a remedy against evil, and it is necessary for good. It is necessary in six of its effects as a remedy against evil; and it is necessary in six other effects for the attainment of good. For this blessed fruit has twelve very useful effects, or remarkable advantages, on account of which all men rightly praise its effects, according to what is written in the Psalm: "Let all peoples praise thee, O God, let all peoples praise thee: the earth has given her fruit" (Ps. LXVII.) The first effect of this fruit is the expiation of mortal sin; the second is the pacification of the supreme enmity; the third is the healing of the wound of original sin; the fourth is the satisfying of the hunger of the mind; the fifth is the avoidance of the anger of the Judge; the sixth is deliverance from the pains of hell; the seventh is the renunciation of temporal goods; the eighth is the enrichment of the rational soul; the ninth is the consummation of the spiritual life; the tenth is the multiplication of the universal Church; the eleventh is the reintegration of the empyreal ruin; the twelfth is the perpetuation of eternal glory.

First, therefore, the blessed fruit of Mary is necessary for the expiation of mortal sin. Of this we can understand what is said in Isaias: "This is the whole fruit, that sin may be taken away" (Is. XXVII, 9.) By the whole fruit we may understand Him of whom St. Bernard says: "On the cross hangs all the fruit of life, because the tree of life itself is in the midst of Paradise." All the fruit, therefore, is the whole fruit, the whole of Him. This Fruit was given, born, and suffered that the sin of man might be taken away. For, as the Angel said: "He hath saved His people from their sins." He also is the one of whom John spoke: "Behold the Lamb of God, who taketh away the sins of the world!" This Lamb truly takes away the sins of the world, both mortal and venial. He who by this fruit is purged from mortal sins, may also be cleansed from venial sins, according to the word: "Every one who beareth fruit, He will purge, that he may bring forth more fruit."

Secondly, the blessed fruit of Mary is necessary for t-he removal of the mortal enmity which existed between God and man, between angels and men. Isaias says: "I created the fruit of the lips, peace, peace to him that is far off, and to him that is near" (Is. LVII, 19.) The fruit of the womb of Mary may well be called the fruit of the lips of Mary, because while from her lips distilled the honey-flowing words, "Behold the handmaid of the Lord, be it done unto me according to thy word," she immediately conceived her most sweet Fruit. O truly honeyflowing lips, as it is said in the Canticle: "Thy lips are as the dropping honeycomb." It was God the Father who created this fruit, which is Our Lord Jesus Christ, or who made (in Him) peace; peace, I say, to him who is afar, by guilt, that he may become near by grace, and peace to him who is near by grace, lest he should be made far by guilt. For He, as the Apostle says, is "our peace, who maketh both one." This fruit also was made peace between man, who is far distant in this world, and the angel, who in Heaven is near; for Christ made peace with both on the gibbet of the Cross, according to the word of the Apostle: "Making peace by the blood of his Cross, both those things which are in Heaven and those which are on earth." Therefore, this fruit is peace from man to
man, peace from man to the angel, and peace between God and man. What wonder if by this fruit man has peace with God, when He Himself, the peace-giving Fruit, is both God and man? Bede gives testimony to this, saying: "Our earth will give its fruit, because the Virgin Mary, who had her body from the earth, brought forth a Son in divinity indeed, co-equal with the Father, but consubstantial with herself in the reality of His flesh."

Thirdly, this blessed fruit of Mary is necessary for the healing of the wound of original sin; for man, falling among thieves, was wounded with a grievous wound, nay, many grievous wounds, while by original sin he became so blind to the truth, so infirm in good, so prone to evil. But these wounds are healed by this fruit. In this life indeed they are only partially healed by grace; but in the future life they will be entirely healed in glory. Therefore, well is it said in the Apocalypse: "The Angel showed John the tree of life, bearing its fruits every month, and the leaves of the tree were for the healing of nations." The tree of life is Mary, the Mother of Life; or the tree of life is the tree of the Cross; or else the tree is Jesus Christ, the Author of Life, who is also the Fruit of Life. Those healing leaves are edifying words and deeds. If even the leaves are healing, how much more healing and life-giving is the fruit? Therefore, that we may be healed by this fruit, let us approach its tree; let us draw near, I say, to Mary. Let us pray with St. Anselm: "Hear me, O Lady! Heal the soul of thy servant who is a sinner, by virtue of the blessed Fruit of thy womb, who sitteth at the right hand of his Almighty Father."

Fourthly, the blessed fruit of Mary is necessary for the relief of hunger, or the famine of the soul, lest for want of due nourishment the animals of God should perish. Therefore it is well said by the Prophet Joel: "Fear not, animals of the region, for the beautiful places of the desert have blossomed, and the tree has brought forth its fruit." It is a desert or a wilderness because it germinates without culture, and brings forth food for animals. This desert may signify Mary, who without marital culture brought forth a Son, who is the food of all the faithful. Therefore it can be said of her: "That earth is uncultivated, it has become as a garden of pleasure" (Ezech. XXXVI, 35.) The beautiful blooms of this uncultured earth are the flowers of heavenly desires, the grasses of good works, the fair flowers of virtues and gifts, the lovely leaves of useful words, and the truly beautiful fruit of Mary's womb, which is the food of all the just. Mary is this beautiful desert. Mary is also this fruitful tree, of which it is said: "And the tree brought forth its fruit" (Joel II, 22.) Oh, truly wonderful fruit, by which both the hunger and the thirst of souls is relieved, as St. Bernard says: "Good Fruit, which is food and drink to hungering and thirsting souls." Do not fear, therefore, animals of God; fear not, ye faithful of Christ, that you will perish from want of food, because you have full pasture in the desert, full fruit on the tree, full food in the manger." For St. Bernard says: "The Child lies in the manger, that all the faithful--as it were, the beasts of burden --may find refreshment for their flesh." St. Augustine says: "O resplendent manger, in which has lain the food of animals, but also the food of angels!”

Fifthly, the blessed fruit of Mary is necessary for the avoidance of the anger of the Judge, which every unjust man has to fear, in the same way as every just man has by right that by which he may escape the anger of the Judge. Therefore it is said in the Psalm: "If indeed there is fruit to the just, God indeed judging them on earth," etc. "Them," that is, the unjust, for God will judge the unjust upon earth, while at the judgment the just will be in
the air, but the unjust will remain upon the earth, because they preferred to cleave to earthly things instead of God, so that they could truly say: "My soul hath cleaved to the pavement." There the Lord will be indeed a sweet fruit to the just, but to the unjust and wicked he will be a severe judge. Woe, therefore, to them who turn so sweet a fruit into a most bitter judgment for themselves, as it is said in Amos: "You have turned judgment into bitterness, and the fruit of justice into wormwood", (Amos VI, 13.) The fruit of justice is the fruit of the just. Just is the fruit of Mary, of whom the Psalmist truly says: "The just has borne fruit. The earth is the virgin, because truth has sprung forth from the earth."

Sixthly, the blessed fruit of Mary is necessary for the avoidance of the pains of hell, or eternal death, on which we can say that which we find in the fourth of Kings: "I will take you away to . . . a fruitful land, and plentiful in wine, a land of bread and vineyards, a land of olives, and oil and honey, and you shall live, and not die" (4 Kings XVIII, 32.) All those who will be converted to her with their whole heart shall be taken away into the land of Mary, or the land of the Church. This land is exceedingly fertile, bearing fruit of bread, wine, oil, and honey, that is, Our Lord Jesus Christ. For He is to us the fruit of bread which strengthens, and puts to flight defect or failure; He is to us the fruit of the vine, for all perfection; He is to us the fruit of oil, illuminating the intellect; and He is moreover to us the fruit of honey, instilling sweetness into our affections. By this fruit ye shall truly live, dearly beloved, and ye shall not die. Blessed is the earth of this fruit; blessed above all be this fruit itself, by whom we are delivered from so many evils, as St. Anselm well says: "What praise shall I give that is worthy of the Mother of my Lord and God, by whose fecundity I, a captive, have been redeemed, by whose Child I am delivered from eternal death, by whose offspring I, a lost one, am restored, and led back from exile to my fatherland?" Blessed among women, all these things Christ, the blessed fruit of her womb, has given me in the regeneration of Baptism. Woe, therefore, to all those who are estranged from this fruit, for it is written: "Every tree, that bringeth not forth good fruit, shall be cut down and cast into the fire."

Seventhly, the blessed fruit of Mary is necessary for the renunciation or contempt of earthly goods. Therefore, it is said in the Canticle: "A man shall give for this fruit a thousand silver pieces," namely, leave all things. For, as the Gloss says, a thousand means perfection, and silver means all worldly substance. Therefore, anyone who perfectly renounces all earthly riches for Christ's sake, gives as it were a thousand silver pieces for this fruit, and rightly does he despise for the sake of this fruit all temporal things whoever diligently marks how exceedingly precious is this fruit, saying that word of the Proverbs: "My fruit is better than gold and precious stones, and my jewels than chosen gold" (Prov. XVIII, 20.) He is truly a man who has such virility as this; and this man ought manfully, for the sake of this fruit, to contemn not only possessions and riches, but also honors and dignities, saying: "Can I leave my sweetness, and my delicious fruits, and go to be promoted among the other trees?" (Judges IX, 11.) Most sweet are the fruits of Christ, and charity. The trees of the wood, says the Gloss, are barren men, prepared for the eternal fire.
Therefore, for the sake of these most sweet fruits he manfully contemns most dangerous honors which promote him above the trees of the wood; he manfully contemns all things for the sake of this blessed fruit, which is blessed above all, God forever.

Eighthly, the blessed fruit of Mary is necessary for the enrichment of the rational soul. It is said in Proverbs: "Each one shall be filled with the fruits of his mouth" (Prov. XVIII, 20.) We confess that the Lord Jesus is truly not only the fruit of the womb, but also the fruit of the lips, because we obtain Him by the preaching of the mouth or lips, by the praise of the lips, and by the prayer of the lips. With the external mouth we receive Him sacramentally, with the inward mouth we receive Him spiritually. Therefore St. Jerome says: "The Flower of Mary became fruit, that we might eat of it." With this fruit of the lips each one shall be filled with the goods of spiritual riches, the goods, I say, of virtues and graces. Of such goods the Apostle says: "May the God of hope fill you with all joy and peace in believing, that you may abound in hope and in the power of the Holy Ghost." O truly blessed fullness of this fruit, with which was filled not only the field of the Virgin which produced it, but also the soul of every faithful Christian who contains it, as is manifest by what St. Jerome says: "Truly is she called a full field, for the Virgin Mary is said to be full, from whose womb the Fruit of life came forth to believers, and all of us of His fullness have received grace for grace."

Ninthly, the blessed fruit of Mary is necessary for the perfection of the spiritual life. Therefore it is well said in the Psalm of the perfect man: "And he shall be like a tree planted by the running waters," etc. What should we understand by the running waters but the streams of grace, by which man gives or produces his fruit, the Lord Jesus Christ. Three conditions of a perfect life are signified which accompany the man who has this fruit. It belongs to the perfect not to waste their time, therefore it is well said: "It will give its fruit in its time." It is also a sign of perfection nor to overflow in useless words, which we understand to be signified in the words, "and his leaf shall not fall off." It is also a characteristic of perfection not to omit those things which are profitable to the soul; hence we find, "and all that he shall do shall prosper." Truly anyone who shall bear this fruit by charity shall find all things prosperous, for all things will work together unto good for him, as it is written: "We know that for those who love God, all things work together unto good." Blessed is the man who shall have borne this fruit so perfectly that he shall not pass his time uselessly, that he shall utter no idle word, that he shall let no opportunity of virtue pass, and so he shall be like the tree bearing fruit spiritually, as Mary did corporeally, of whom St. Bernard says: "O truly the tree of life, which alone was worthy to bear the fruit of salvation!"

Tenthly, the blessed fruit of Mary is necessary for the multiplication of the universal Church. Therefore is it said: "With the fruit of her hands she hath planted a vineyard" (Prov. XXXI, 16.) The Lord Jesus, as He is well said to be the fruit of the womb, because He was conceived in the womb, and as He is well said to be the fruit of the lips, because He is received in the mouth--so also is well said to be the fruit of the hands, because He is acquired by the labor of the hands in good works, and is ministered to the faithful by the hands of the priest. Therefore, this fruit is most fully the fruit of Mary: it is truly the fruit of her womb, because He was born in a most singular way from her womb. He is also the
fruit of her mouth, because by her mouth He was most sweetly communicated. He is also the fruit of her hands, because by her hands He was most devoutly handled. Of this fruit of her hands, Mary, or the primitive Church, planted a vineyard, that is, the universal Church, which is diffused throughout the world. Oh, how the branches of this vine, that is, the faithful members of the Church, have been multiplied by this fruit, while the rulers of the Church have caused this fruit to be spiritually born in the hearts of the faithful! Hence it is well said in the Psalm: "They yielded fruit of birth, and He blessed them, and they were multiplied exceedingly" (Ps. CVI, 37-38.) And because the Church in all ages has been multiplied by this fruit, therefore, the Virgin producing this fruit is rightly called blessed by all generations. As she herself well says: "Behold from henceforth all generations shall call me blessed." St. Bernard explains these words as follows: "Behold I see what is to come to pass in me, what fruit shall come forth from me, how great and how many good things will come to pass, by means of me, not to me alone, but to all generations."

Eleventhly, the blessed fruit of Mary is necessary for the restoration of the empyreal ruin, the ruin, I say, brought about in the high Heaven. On this we may note what the Lord, wishing to plant of the marrow of a high cedar, said: "On the high mountains of Israel I will plant it, and it shall shoot forth into branches, and shall bear fruit" (Ezech. XVII, 23) The high mountain is that sublime mansion, that sublime society of angels, which is well called the high mountain of Israel, because Israel is interpreted "the vision of God." And behold the angels always see God, as we find in the Gospel of St. Matthew: "Their angels always see the face of My Father, who is in heaven." On this high mountain, in this sublime society of angels, God planted that which He had chosen from the mass of perdition; He planted, I say, the marrow of a cedar, the marrow of the human race, that is, all the elect, of whom some, in reality, some in hope, are already planted on the angelic mountain. O fruit, truly to be loved above all things, on whose account every elect soul is planted on so sublime a height! We must joyfully bear this fruit, Our Lord Jesus Christ, for whose sake we are already planted in hope among the angels. Let us always give thanks to this fruit by whose grace we fill up the number of the angels. Therefore Mary, the Mother of this fruit, may well glory, and utter those words which St. Bernard, speaking as it were by her lips, says: "The number of the generations of the angels is by my Child filled up, restored, and the race of men, cursed in Adam, by the blessed fruit of my womb is regenerated unto eternal blessedness."

Twelfthly, the blessed fruit of Mary is necessary for the perpetuation of eternal glory, which would not be eternal, unless it was preserved by this fruit. Therefore, is it said in Proverbs: "The fruit of the just is a tree of life." Excellently is this fruit said to be a tree of life, because as the tree of life was to preserve the natural life in the terrestrial Paradise, so Christ is to preserve eternal life in the heavenly Paradise. St. Anselm notes all the good things which we obtain through the blessed fruit of Mary, and says: "All these good things came from the blessed fruit of the blessed womb of the Blessed Mary."

Thus you have heard how the blessed fruit of Mary is necessary, first, to expiate mortal sin; secondly, to placate the supreme enmity between God and man; thirdly, to heal the wound of original sin; fourthly, to relieve spiritual obstinacy; fifthly, to appease the anger of the Judge; sixthly, to escape the pains of hell; seventhly, to obtain the grace to despise
earthly things; eighthly, to enrich the rational soul; ninthly, to consummate the spiritual life; tenthly, to multiply the universal Church; eleventhly, to repair the empyreal ruin; twelfthly, to preserve eternal glory. And behold, these twelve effects or advantages of this fruit may be signified by the twelve fruits of the tree of life, all of which are in the fruit of Mary's womb. Of which twelve fruits we read in the Apocalypse, that the Angel showed John the tree of life, bearing twelve fruits.

Help us, therefore, O blessed among women, that by the fruit of thy womb we may obtain the blessing of these twelve fruits. Help us, O fruitful Virgin, that by thy fruit we may be made fruitful in these fruits; that by these fruits we may merit to enjoy thy fruit forever! Help us, O sweetest one, that Jesus may grant us to enjoy His sweetness, He, the most liberal communicator of the blessed fruit of thy womb, who with the Father and the Holy Ghost liveth and reigneth world without end. Amen.

Mirror of the Blessed Virgin Mary by St. Bonaventure - Chapters XV-XVI

CHAPTER XV -- MARY IS BLESSED BY THE SEVEN VIRTUES AGAINST THE SEVEN CAPITAL VICES


Blessed art thou among women. Let us still speak of the blessing of our Blessed Virgin, let us still hear of it. Happy is the Blessed Mary; unhappy is every accursed soul to whom it shall be said: "Depart from me, ye cursed, into everlasting fire!" Cursed without doubt is every sinful soul, but blessed art thou, O virtuous Mary. The world incurred malediction by the seven capital vices; but Mary obtained blessing by the contrary virtues. Blessed, therefore, art thou among women, O Mary. Blessed by humility against pride, by charity against envy, by meekness against anger, by diligence against sloth, by temperance against gluttony, by chastity against lust.


First let us hear how Mary is blessed by humility against pride. For the proud are accursed, as it is written: "Thou hast rebuked the proud; cursed are they who decline from thy ways." Against this curse of pride Mary obtained the blessing of humility. Thus she may be signified by that valley of which it is said in Paralipomenon: "They called that place the valley of blessing" (2 Paralip. XX, 6.) If every humble soul is, as it were, a valley of God, according to that word of Isaias, "Every valley shall be filled," how much more was Mary a valley, who was so deep in humility! What wonder if she were the valley of valleys, who was the most humble of the humble? Oh, how greatly is this blessed valley exalted with blessings for her humility, so deep, so useful, so pleasing! St. Augustine says: "O truly blessed humility of Mary, who brought forth the Lord to men, gave life to mortals, renewed the heavens, purified the world, opened paradise, and delivered the souls of men from hell." The deeper a valley is, the more is it a receptacle for waters; so was Mary for graces. A valley receives irrigation by waters, sometimes from above, sometimes from below; from above, when the rains flow down from the mountains; from below, when there are springs of water in it. In like manner the humble Mary received waters, as it were, both from above and from below; she was, as it were, irrigated from a mountain and from a spring, when from the divine and from the human nature of her Son so great a blessing of graces was poured into her. This is that blessing of which we read in the Book of Judges, when Axa said to her father: "Give me a blessing." Her father gave her a place well watered from above and from below. Axa was a type of Mary, who received a well-watered blessing from the heavenly Father. For God the Father gave her a blessing from above in the divinity of Christ, and from below in His humanity; again from above in her mind, and from below in her womb; from above in her charity to God, from below in her love for her neighbor; again from above in contemplation, from below, in action. Or the heavenly Father gave her an ineffable blessing, from above in Heaven, from below on earth, that in Heaven she might possess the blessing of glory, and on earth that of grace; and thus be blessed both in Heaven and on earth, according to what St. Bernard intimates when he says: "Remember, O Mary, that Christ bore the malediction of the cross, who blessed thee, His Mother, in Heaven. But thou wert blessed also on earth by the Angel, and art rightly called blessed on earth by all generations."


Secondly, let us hear how Mary is blessed for charity against envy. The envious are accursed, as it is said of the envious Cain: "Cursed art thou upon earth, which has opened its mouth, and received the blood of thy brother from thy hand." Against the curse of envy,
Mary has received the blessing of charity. She may well, therefore, be signified by Sara, of whom the Lord said: "I will bless her, and out of her I will give thee a son, whom I will bless" (Gen. XVII, 16.) Sara is interpreted as "coal." This is well suited to Mary, who, like a coal, was on fire with the ardor of charity. Therefore, the burning bush is a fit figure of Mary, by whom the blessing of grace is ministered to every faithful soul. It is said in Deuteronomy: "The blessing of him, who appeared in the bush, may it come upon the head of Joseph." Joseph is interpreted as "increase," and signifies every faithful soul enriched by divine grace. Blessed is the bush, and blessed is He who by His Incarnation appeared in the bush, by whom so great a blessing came upon the faithful. O truly blessed coal, producing so blessed a flame, blessed Mary bringing forth so blessed a Child. "From her," saith the Lord, "I will give thee a son, whom I will bless" (Gen. XVII, 16.) Think, therefore, what great charity Mary had towards God, when God is her Son according to the flesh. Think also what charity she had towards her neighbor, when the good neighbor is spiritually her son. And if we are her sons, we are the brethren of her Son. Well, therefore, doth St. Anselm say of this blessed Mother: "O blessed and exalted one, not for thyself alone, but also for us, what is it, how great is it, how lovable, what we see happening by thee for us, which, seeing, I rejoice, which, rejoicing, I dare not utter ? For if thou, O Lady, art the Mother of God, are not thy other sons the brethren of God?"


Thirdly, hear how Mary is blessed for her meekness and gentleness against anger. For the angry are accursed, as it is written in Genesis: "Cursed be their fury, for it was stubborn: and their wrath, because it was cruel" (Gen. XLIX, 7.) Against this curse of wrath, Mary obtained the blessing of meekness. For truly her meekness was such that not only had she no anger of her own, but she even turned the anger of God to meekness. Therefore, she is well signified by Abigail, to whom David said: "Blessed be thy speech, and blessed be thou, who hast kept me to-day from coming to blood and revenging me with my own hand" (I Kings XXV, 32.) It is the property of meekness to soothe with kind words the anger of those who are offended, according to that word of Proverbs: "A mild word turneth away anger" (Prov. XV, 1.) The meek Abigail signifies the meek Mary. Do you wish to know how meek Mary was? Listen to St. Bernard: "Turn over," he says, "diligently in your mind the whole of the Gospel story, and if you note in Mary anything of rebuke, anything hard, or even the slightest sign of indignation, you may perhaps suspect her in other things, and fear to approach her. But if you find that in all things she was rather full of grace and loving kindness, full of meekness and mercy, give thanks to Him who with such kind compassion has provided thee with such a mediatrix, in whom thou hast nothing to fear." David signifies Christ, who by Mary's meekness is soothed and placated, lest He should take vengeance on the sinner by eternal death. Let every soul in danger of eternal death never cease to sigh to Mary in her great meekness, for which she is rightly so blessed. I say, therefore: Let every soul about to die say with St. Anselm: "O thou blessed above women, who conquerest the angels by thy purity, surpassest the Saints by thy loving kindness, let my dying soul sigh at the sight of such great kindness; but let it blush at such resplendent whiteness."


Fourthly, hear how Mary is blessed by her diligence against sloth. For the slothful are accursed, because they do not do the work of God faithfully and earnestly. Jeremias says: "Cursed is he who doth the work of God negligently." Against the curse of torpor, Mary
deserted the blessing of earnestness. For she may be signified by that Jahel, who killed Sisara with a nail. Therefore, in the Book of Judges it says: "Blessed is Jahel among women." Jahel is interpreted as "going up," which suits Mary, who did not, like the slothful, go down, but most earnestly always ascended from virtue to virtue, from a lower to a higher grade, according to that word of the Canticle: "Who is this who cometh up from the desert, like a rod of incense?" What has this blessed Jahel done? She killed Sisara with a nail. Sisara is interpreted as "the shutting out of joy," and well does this signify the devil, because he himself, being shut out from eternal joy, tries also to keep others out of it. Alas, yes, by means of the first mother of the human race he excluded all of us, and the curse of this exclusion was lifted by the Mother of our Savior. Well, therefore, does the Venerable Bede say: "Blessed art thou among women, by whose virginal bringing forth the curse of the first mother was excluded from those born of women." But what is signified by the nail wherewith the head of Sisara was pierced? What is this nail but severity of discipline? What is strictness of life to the lazy, but a sort of nail through the eyes? Strictness of discipline is, as it were, a nail painfully transfixing the devil, and sharply wounding him. The blessed Jahel, therefore, pierced the head of Sisara with that deathdealing nail, while the blessed Mary extinguished in herself the strength of Satan by strictness of discipline. Blessed, therefore, is Jahel among women, blessed is Mary among women. Among which women ? Listen to Bede, who says: "Not only art thou blessed among women, but among women who are blessed thou art eminent by a greater blessing."


Fifthly, hear how blessed is Mary by her liberality against avarice. For the avaricious are accursed, as St. Peter says: "Having their heart exercised with covetousness, children of malediction" (2 Pet. II, 14. ) Against this curse of avarice, Mary merited the blessing of generosity and profusion. For she was like a fountain ever flowing and ever giving, and therefore was truly blessed, according to that word: "Let thy vein be blessed" (Prov. V, 18.) In temporal things Mary, that vein, was more than generous, because she generously and liberally despised all things. Therefore, according to Haymon, the Blessed Mother of God had the moon beneath her feet because she despised all temporal things. Oh, how great graces have flowed on to men by means of this vein I Therefore, O Church, thy vein be blessed, by whom so great good gifts have come to thee. Truly a noble vein, a vein full of the Holy Ghost, a vein the fountain of life; Mary is to us a vein of salvation. For by this vein Christ, the fountain of life, came to us, and by this vein we come to Jesus Christ, who is the fountain of life; truly, therefore, is it blessed. St. Bernard says: "By thee, O blessed finder of grace, we have access to God, Mother of life, Mother of salvation, that by thee He may receive us, who by thee was given to us."


Sixthly, hear how Mary is blessed by temperance against gluttony. For the gluttons are accursed, as it appears in the greediness of our first parents, for which both they and the whole human race incurred a curse. Against this curse of gluttony Mary obtained the blessing of abstinence and of every kind of temperance. Rightly indeed, in opposition to the curses of gluttony in the material paradise, did the blessings of temperance abound
in the spiritual paradise, according to that word of Ecclesiasticus: "Grace is like paradise in blessings." So great an abundance of grace was in Mary that she, the gracious Virgin, might almost be called grace itself. This grace, that is, the most gracious Virgin Mary, was
as a paradise in blessings. For as in the material paradise the gluttony of Eve merited the curses of punishments, so in the spiritual paradise the temperance of Mary merited the blessings of graces. Therefore Augustine says: "The curse of Eve was turned into the blessing of Mary." As the gluttony of Eve brought forth a curse not only in the body, but also in the soul, so Mary obtained for us a blessing not only in the body, but also in the soul; not a spiritual blessing alone, but likewise a corporeal one. The malediction of the greedy Eve was to bring forth in pain; the blessing of the temperate Mary was to bring forth without pain, as St. Bernard says: "Blessed art thou among women, thou who hast escaped that general curse, in which it is said: 'In sorrow thou shalt bring forth children,' and yet at the same time too that other, 'Cursed is the sterile in Israel'; and thou hast obtained a singular blessing, that thou shouldst neither remain sterile nor bring forth in sorrow."


Seventhly, let us hear how Mary is blessed by her chastity against lust. To the lustful it is said: "Cursed is he who shall sleep with the wife of his neighbor; and all the people shall say, Amen." Against this curse of incontinence, Mary merited the blessing of continence, as it may be signified in the Book of Judith, where we read: "They all blessed her with one voice, saying: Thou art the glory of Jerusalem, thou art the joy of Israel, thou art the honor of our people: for thou hast done manfully, and thy heart has been strengthened because thou hast loved chastity, and after thy husband hast not known any other: therefore also the hand of the Lord hath strengthened thee, and therefore thou shalt be blessed for ever" (Judith XV, 10 f.)


In this blessing of the chaste Judith, the blessing of Mary may not only be signified, but by this passage we may pass to a higher conclusion. If such was the blessing of a chaste widow, how much more will be that of a chaste virgin? And above all, of such a virgin as merited to bring forth God, and to do this in such a manner as not to lose her virginity. Well therefore doth Bede say: "She is incomparably blessed, who both received the glory of the divine seed, and kept the crown of virginity." Note, however, that in Scripture we find a blessed wife, a blessed widow, and a blessed virgin. The blessed wife was Sara, of whom it is said in Tobias: "A blessing was pronounced over the wife of Tobias." The blessed widow was Judith, as we have pointed out. Of a blessed widow it is also said in the Psalm: "Blessing I will bless his widow." And the Blessed virgin was Mary, as the Angel testifies, saying: "Blessed art thou among women." She is blessed, therefore, because she was a wife; she is more blessed because she was a widow; she is blessed above all those who loved virginal chastity. She is blessed without doubt, who, like Sara and Susanna, was chaste in wedlock; she is more blessed, who, like Judith and Anna, was a chaste widow; she is blessed above all, who with Mary shall have been chaste as a virgin. Therefore St. Augustine says: "We praise Susanna as a model of conjugal chastity; but we prefer before her the virtue of the widow Anna, and much more that of the Virgin Mary." This is truly meet and just. It is just that she should be blessed who had known no other man than her husband; it is more just that she should be blessed who neither during her husband's life-time nor after his death had known any man. It is meet and just that she should be blessed above all who neither knew her own, nor any other man, yet conceived a Man so supreme. Therefore St. Augustine exclaims: "O woman blessed above women, who knew no man, yet encompassed a man in her womb!"


Thus, therefore, was Mary deservedly blessed for her humility, for her charity, for her meekness, for her diligence, for her liberality, for her sobriety, for her chastity; she who was most excellent in humility, most rich in charity, most patient in meekness, most fervent in diligence, most temperate in sobriety, most continent in virginity. Thus, therefore, thou who art so manifoldly blessed, thou more than blessed Mary, let us pray that by thy blessing thou mayest free us wretched ones from every curse, and mayest make us worthy of the divine blessing, through Our Lord Jesus Christ. Amen.


CHAPTER XVI -- WHO AND WHAT WAS THE FRUIT OF THE WOMB OF BLESSED MARY


Blessed is the fruit of thy womb. It has been shown above how Mary, because of the innocence of her life, is rightly saluted by the Ave; how because of the abundance of her grace, she is called full of grace; how because of the familiar presence of God with her it is said that the Lord is with her. We have now to show how, because of the most useful excellence of her Child, the Fruit of her womb is called blessed. Blessed, therefore, is the Fruit of thy womb, O Blessed Mother of the Son of God ! This is that Fruit of which the Prophet saith: "The Lord will give benignity, and our earth will give its fruit." Commenting on this passage, Bede says: "The Lord gave benignity, because, by the entrance of His Only Begotten Son, He consecrated by the grace of the Holy Ghost the temple of the virginal womb. And our earth will give its fruit, because the same Virgin, who had her body from the earth, brought forth a Son, co-equal indeed in divinity with God the Father, but in the reality of His Flesh consubstantial with her." We have to consider, that this Fruit is a most well-born Fruit, a most delicious Fruit, a most virtuous and most abundant Fruit. A Fruit, I say, most sublime in being well-born, most desirable in delight, most useful in virtue, most universal in its abundance.


First, consider how the Fruit of the virginal womb is most well-born. It is well-born, because it is from a regal womb; it is more well-born because it is from a virginal womb; but it is without doubt most wellborn because it is from the paternal womb, that is, from the womb of the Eternal Father. I say that this Fruit is well-born because it proceeds from a regal womb, that is, from the womb of King David, as the Lord had promised him, saying in the Psalm: "Of the fruit of thy womb I will place upon the throne." The Apostle bears witness to this in his letter to the Romans: "Who was made from the seed of David according to the flesh." Without doubt this Fruit is well-born and noble, not only because of King David, but because of all those noble kings, his progenitors, by whom, according to the genealogy described by Matthew, He came into this world, according to that word of Wisdom: "He came from a royal throne" (Wisd. XVIII, 15.) Again, this Fruit, although it is well-born because of the regal womb, is even more well-born because of the virginal womb, of which it is said: "Blessed is the fruit of thy womb," of that womb which, according to what is signified by the rod of Aaron, retained the flower of virginity together with the fruit of fecundity. Therefore, St. Bernard says: "Christ is born of a woman, but one to whom the fruit of fecundity came in such a manner that the flower of virginity did not fall." This nobility of the virginal fruit, as it is more wonderful, so it is also more excellent than the former, as far as the heavens are above the earth. O truly wonderful and unheard-of nobility! O truly noble birth from the Virgin! "The nobility of the Child was in the virginity which brought Him forth," says St. Augustine, "and the nobility of the parent was in the Divinity of the Child." Again, this Fruit is well-born because of the regal womb which bore it; more well-born because the womb was virginal; most well-born of all, because of its fatherhood. We can understand of this Fruit that word of Osee: "From me is thy fruit found to be" (Osee XIV, 9.3 The original text has "thy," but the Septuagint has "hers." Let God the Father, therefore, say to Mary: let Him say to the faithful soul, let Him say to the Church: "From Me is thy fruit." Thine, O Mary, chosen to produce this fruit; thine, O soul, who art drawn to love this Fruit; thine, O Church, gathered together to partake of this Fruit.


Thine, without doubt in the body by the nature He assumed; thine spiritually by grace; thine sacramentally by the Eucharist; thine eternally by glory. But it is of me that He is thine, because He was begotten from my womb, as it is written in the Psalm: "From the womb, before the day-star I have begotten thee." O truly wonderful and venerable nobility, that the fruit of the maternal womb is the Son of the Eternal Father, and the Wisdom of the paternal Heart, as St. Bernard says of this Fruit: "O Mary, thou wilt be the Mother of Him whose Father is God; the Son of the paternal love will be the crown of thy chastity; the Wisdom of the paternal heart will be the fruit of the virginal womb." The nobility of this most well-born fruit precedes in dignity the first and the second in an infinite degree, and exceeds by its sublimity every intellect, both human and angelic. Well, therefore, is it said of this fruit by Isaias: "There will be a bud of the Lord in magnificence and glory, and a sublime fruit of the earth"; in magnificence, because of the regal dignity; in glory, because of the virginal dignity; and it will be sublime, because of the eternal or paternal generosity.


Secondly, let us consider how the Fruit of the virginal womb is most delightful. It is delightful in smell, more delightful in appearance, but most delightful in savor. Its beauty is in faith, its odor in hope. We perceive its beauty by faith, its fragrance by hope, its savor by charity. I say that the Fruit of Mary is delightful by its sweet fragrance. Therefore, the Mother of this Fruit can well say with Ecclesiasticus: "I like a vine have borne a fruit of sweetness of odor." The fruit of the vine is the Child of the Virgin. But what is truly wonderful, and wonderfully true, as says St. Augustine, speaking of this fruit: "The Creator of all things is born of a creature, a great fountain flows from a little rill, the root of all things springs from its stem, and the true vine is the fruit of its own branch." The fruit of the vine is wine; the smell of wine is delightful. So without doubt the fragrance of the examples of Christ, the fragrance of the consolations of Christ, the fragrance of promises of Christ, is most delightful to the soul that thirsts for Christ. And, therefore, as the smell of wine draws one who thirsts, so does the odor of Christ draw one who runs and says: "Draw me after thee," etc. That we miserable ones do not run, but creep, is a sign that we little relish the sweet odor of this Fruit. Oh, that we had Isaac's sense of smell, who perceived the odor of this divine fruit from such a distance; as St. Bernard says: "He perceived the fragrance of this sweet-smelling fruit, who said: Behold the smell of my son is as the smell of a full field, which the Lord hath blessed." Again, this Fruit is not only delightful to the sense of smell, but it is more delightful in beauty and fairness. Note on this point what is said in Leviticus: "Ye shall take on the first day the fruit of the most fair tree." The first day illumining the soul is faith. And certainly, if we ought to eat the Fruit of the most beautiful tree, that most fair tree is Mary; fair indeed in the leaves of the words of her mouth; fairer in the flowers of her heart; fairest of all in the most beautiful Fruit of her womb. Of which St. Bernard well says: "If that fruit of death was not only sweet to the palate, but also, according to Scripture, 'delightful to behold'; how much more should we seek the vivifying beauty of this life-giving Fruit, on which the angels long to look? Christ indeed is a beautiful Fruit, beautiful in form above the sons of men." But if we wish to appreciate more fully the beauty of this Fruit, let us have recourse to the beautiful tree itself, let us seek that most beautiful Mother herself, and let us speak to her that word of the Canticle: "What manner of one is thy beloved of the beloved, O thou most beautiful of women?" And behold she will at once answer: "My Beloved is white and ruddy, chosen from thousands." He, the brightness of eternal light, is indeed white in His divinity, but ruddy in His humanity, white
in His life, ruddy in His Passion. Behold how beautiful is this Fruit! Well, therefore, doth St. Augustine say of Him: "Beautiful in Heaven, beautiful on earth, beautiful as the Word in the Father, beautiful in His Mother as the Word and as Flesh" And this most beautiful tree, Mary, has not only the most beautiful Fruit of the womb, but also the most beautiful Fruit of the mind. Of these fruits the Apostle, writing to the Galatians, says: "The fruit of the spirit is charity, joy, peace, patience, benignity, goodness, longanimity, mildness, faith, modesty, continence, and chastity." Again, this fruit is not only delightful in fragrance, and more delightful in beauty, but it is also most delicious in savor. This was felt by that holy soul who says: "I sat under the shadow of Him whom I desired, and His fruit was sweet to my palate." What wonder if this Fruit is so sweet, which is also so high? For St. Bernard says: "The higher a fruit is, the sweeter it is." Therefore, thou alone art most sweet, because thou alone art Most High. But how can that fruit be most high, whose tree is most short? But without doubt this tree, which is Mary, is at the same time most high and most short. She is most high in dignity, most lowly in humility; most high in the eyes of the Lord, most lowly in her own; although in this manner she is lowly, her fruit is nevertheless exceedingly sweet. Therefore is it said in Ecclesiasticus: "The bee is small among flying things, but her fruit hath the chiefest sweetness" (XI, 3.) If, therefore, the fruit of Mary is most delicious in fragrance, in appearance, and in savor, therefore is it truly blessed, as St. Bernard testifies, saying: "Blessed is the fruit of thy womb": blessed in smell, blessed in savor, blessed in beauty.


Thirdly, consider that the fruit of the virginal womb is most powerful. It has great power to save the lost, to multiply the number of those who are to be saved, and to preserve this great number. I say that this blessed fruit is powerful to save, or powerful unto salvation, and for this reason it is called the Fruit of salvation. Ecclesiasticus says: "The fear of the Lord is the crown of wisdom, filling with peace and the fruit of salvation." Why does he say, peace and fruit? The fruit of our salvation and our peace is He who maketh both one, Jesus Christ. And certainly, the fear of the Lord did fill this fruit, this peace, as Isaias says: "And He was filled with the spirit of the fear of the Lord." Well is He called the Fruit of salvation, without whom we have no salvation, according to that word: "There is no salvation in any other." And St. Anselm says: "There is no salvation except Him whom thou, O Virgin, hast brought forth." Thou, therefore, O Mary, art truly the tree of salvation, who hast borne for the world the Fruit of salvation, as St. Bernard says: "O truly celestial plant, more precious than all, more holy than all! O truly a tree of life, which alone was worthy to bear the fruit of salvation!" But, alas, there are many who make this life-giving fruit one of death; they turn this fruit, which is so sweet, so to speak, into an eternal wormwood for themselves, as it is said in Amos: "Ye have turned judgment into bitterness, and the fruit of justice into wormwood." Again, this fruit is exceedingly powerful, not only with a saving power, but with a multiplying power. We could explain it well perhaps by that word which is written, "By the fruit of their wheat, wine and oil they are multiplied," if we say that the wheat is the Body of Christ, the oil the soul of Christ, and the wine the Divinity of Christ. We can see in the fruit of the wheat the Sacrament of the Body of Christ, in the fruit of the wine the Blood of Christ in the Sacrament, and in the fruit of the oil the unction of the Holy Spirit. By this fruit sons are multiplied to the Church, and the Church is multiplied in sons. For all the sons of the womb of the Church are the inheritance and the fruit of the womb of Mary, as it is said in the Psalm: "Behold, the inheritance of the Lord is
sons, the fruit of the womb." Of this St. Jerome says: "The Lord Himself, born of the Virgin, became the fruit of the womb, whose assumed humanity obtained this reward, that the nations called to be His sons should be His inheritance." Again, this blessed fruit is powerful not only in its salvific virtue, not only more powerful by its multiplying power, but also most powerful by its preserving virtue. Of this fruit we may understand that word of the Proverbs: "The fruit of the just is the tree of life." For, as the tree of life, which was in the middle of the earthly paradise, had power to preserve the life of nature, so without doubt the fruit of Mary's womb, which is the Tree and the Fruit of Life, in the midst of the Paradise of the Church, preserves the life of grace; in the midst of the Paradise of the heavenly life, preserves the life of glory. It preserves the life of grace from the corruption of guilt, and the life of glory from the corruption of every misery, that so we may receive in the fruit of Mary what we lost in the fruit of Adam and Eve, as Bede well says: "Blessed is the fruit of the womb of her by whom we have received the fruit of the seed of incorruption in the field of the eternal inheritance, which we had lost in Adam." Let, therefore, the fruit of Mary by spiritually giving salvation, by universally multiplying those who are to be saved, by eternally preserving those who are multiplied, be most powerful.


Fourthly, consider how the fruit of the virginal womb is most abundant. It is, in fact, so abundant that it can abundantly refresh the soul; it is so abundant that it can suffice for all; it is so abundant that it can never fail. In the first it is abundant; in the second it is more abundant; in the third it is most abundant of all. I say that this blessed Fruit is so abundant that it can refresh to satiety the rational soul, which the whole world and every creature cannot satisfy. Therefore it is written: "Of the fruit of thy works the earth shall be filled" (Ps. CIII, 13.) The fruit of the womb of Mary is the fruit of thy works, O Lord: indeed, of Thine, not of human beings, not of mortals, but of Thine. Thine, O Lord, is the work of the reparation of so much power; Thy work is the mission of Gabriel; the supervention of the Holy Ghost is Thy work; the union of the Word with Flesh is Thy work. Of such works of Thine, O Lord, is this fruit, because from such works proceeded this fruit, as it were from flowers. Therefore aptly did these flowers appear in Nazareth, which is interpreted as "flower." For St. Bernard says: "In Nazareth is it announced that Christ will be born, because of the flower is hoped the coming of the fruit." The earth which is filled with this fruit is human nature, which, like the earth, is ever ready to germinate either useful or noxious plants, that is, thoughts and desires. This earth, I say, is filled with the fruit of Mary, as is written: "I shall be satisfied when thy glory shall appear." What wonder if those enjoying this fruit in glory are satisfied, when even those in misery here below are satisfied in believing in it! Therefore Cassiodorus cries out: "Oh, that wonderful Fruit, which has satisfied the human race in sweet belief!" Not to taste of it is to sin. See, therefore, how abundant this Fruit is, which can satisfy the soul, which the whole world cannot satisfy. Again, this Fruit, this blessed Fruit, is not only so abundant that it can fully refresh the insatiable soul, but it is also so abundant that it can well suffice for the whole number of those who are to be saved. Hence it is the fruit of that glorious tree of which it is said: "Its fruit was exceeding much; and in it was food for all" (Dan. IV, 9), certainly for all those who live in the Lord, those who rest and those who rise again, as it may be beautifully signified in Leviticus, where it says: "I will give you my blessing in the sixth year, and it will bring forth the fruit of three years" (Lev. XXV, 21) The sixth year signifies the sixth age, the seventh the seventh age, and the eighth the eighth. This sixth year is the year of fullness,
according to the Apostle: "But when the fullness of time was come, God sent His Son," etc. This year, therefore, brought forth the Fruit, the Son of God--a Fruit so abundant, that by it, in the sixth year of the living, in the seventh year of the dead, and in the eighth year of those rising again, we have all the fruit of our souls. He, therefore, is the Fruit sufficing to the universality of souls, because it is the Lord who suffices to all creatures. This indeed is the Fruit of the womb of Mary, as St. Augustine testifies, saying: "This Virgin was prevented and filled by a singular grace, that she might have Him for the fruit of her womb, whom from the beginning all things had as their Lord." Again, this blessed Fruit is not only abundant in this that it can fill to repletion all souls who are to be refreshed; it is not only more abundant in this that it can satisfy all the souls who need to be refreshed; but it is also most abundant in this that it can never fail in satisfying souls and angels, according to that word of Ezechiel, "Its fruit shall not fail" (Ezech. XLVII, 12.) O infinite abundance! O abundance which knows no defect! The abundance of this Fruit can never fail, for it is most abundantly blessed forever. St. Bernard says: "Blessed is the Fruit of thy womb, who is blessed forever." Thus this blessed fruit is abundant, for it refreshes unto complete satisfaction; it is more abundant, because it suffices to the whole multitude of those who are to be fed upon it; it is most abundant because it never fails those who feed upon it, nor ever will for all eternity. You see now, O reader, O hearer, how exceedingly well-born, how exceedingly delicious, how exceedingly abundant is the blessed Fruit of the womb of Mary. You see, I say, how it is well-born because it is from a regal womb, more well-born because it is from a virginal womb, most well-born from its paternal origin. You see also how it is delightful in smell, more delightful in beauty, and most delightful of all in savor. You see how powerful it is to heal, more powerful in multiplying, most powerful of all in preserving. You see, moreover, how it is abundant to satisfy, more abundant in its universality, most abundant in its perpetuity. These twelve conditions or qualities of this Fruit may be signified by those twelve fruits of which it is said in the Apocalypse, that the angel showed John a tree of life bearing twelve fruits. And because this Fruit, the Fruit of life, the tree of life, is produced for the life of all men, therefore it is fitting and right that all men should praise the Maker of this Fruit in the words of the Psalm: "Let all peoples praise thee, O God, let all peoples praise thee; the earth hath given its fruit" (Ps. LXVI, 7.) O blessed Mother of this blessed Fruit, grant us that we may enjoy this fruit forever, by the same Fruit, Jesus Christ Our Lord, thy Son. Amen.

Mirror of the Blessed Virgin Mary by St. Bonaventure - Chapter XIV

CHAPTER XIV -- MARY IS BLESSED ON ACCOUNT OF HER FULLNESS OF GRACE, THE MAJESTY OF HER OFFSPRING, THE MULTITUDE OF HER MERCIES, THE GREATNESS OF HER GLORY


Blessed art thou among women. It has been shown how Mary, because of the innocence of her life, is saluted by the Ave: it has also been shown how she is rightly called "full of grace," because of the most copious affluence of her grace; it has moreover been shown how, because of the special presence of Our Lord with her, she is saluted with the words "The Lord is with thee." Now we have to show how, because of the most pleasing reverence of her person, she is hailed as "Blessed among women." Behold, therefore, that the Archangel Gabriel by saluting the glorious Virgin Mary with a glorious salutation, most fittingly consummated her blessedness by saying, "Blessed art thou among women," that is, more blessed than all women. And by this, whatever of malediction was infused into our nature by Eve was taken away by the blessing of Mary. Let Gabriel therefore say: "Blessed art thou among women"; blessed, I say, because of the fullness of grace to be venerated in thee; blessed, because of the greatness of the mercy to be bestowed by thee; blessed, because of the majesty of the Person who is to take flesh of thee; blessed, because of the weight of glory which is to be accumulated in thee.


First, consider how Mary is truly blessed because of the fullness of grace to be venerated in her, as Gabriel shows most aptly when he says: "Hail, full of grace, the Lord is with thee; blessed art thou among women." Blessed art thou, because thou art full of grace. Thou hast found grace with God, and therefore thou art blessed with the Lord. St. Bernard well says of this blessedness of Mary: "By thee we have access to thy Son, O blessed among women, finder of grace, Mother of life, Mother of salvation." Blessed art thou, O Mary, because of grace. Blessed, I say, because of the grace of the heart, of the lips, of the work. Blessed in heart, because of the grace of gifts; blessed in mouth, because of the grace of the lips; blessed in work, because of the grace of manners. Truly is Mary blessed because of the grace of the heart, for the grace of her gifts in her heart; for her heart was as the most delightful paradise of God, so that of this blessedness could be understood that word of Ecclesiasticus: "Grace is like a paradise in blessing." Here the commentary says: "Bearing fruit in the different species of virtues." Of these happy degrees and blessings of virtues the Apostle says: "Who hath blessed us in all spiritual blessings in the heavenly places in Christ." If, therefore, grace makes the mind of man delightful as the paradise of God in the blessings of virtues, how much more delightful must the soul of Mary be, that Paradise of God, in the blessings of the gifts of the Holy Spirit? Yea, verily, not only was the mind of Mary a Paradise of God, but also her bosom, containing within itself the tree of life, Jesus Christ. St. Bernard says: "Truly thou art the Paradise of God, who hast brought forth to the world the Tree of Life, of which he who shall eat shall live forever." Alas, how far from this blessedness of Mary is he whose mind is not a paradise of God in the blessings of grace, but a sink of the devils in the curse of malice! Of such is it said in the Psalm: "He loved cursing, and it shall come unto him: and he would not have blessing, and it was removed far from him" (Ps. CVIII, 18.)


Again, Mary is blessed, not only because of the gifts of her heart, but also because of the grace of her lips, according to that word of the Psalm: "Grace is poured abroad in thy lips,
therefore hath God blessed thee forever." Oh, how great a grace was on the lips of Mary, in devout prayers, in useful conversations! Oh, how great a grace was always on the lips of Mary, for men, for angels, for the Lord! St. Bernard tells us how pleasing to God were the words of her lips, saying: "Him whom thou hast pleased by thy silence, thou shalt henceforth please much more by thy words, for He cries to thee from Heaven: 'O most beautiful of women, let me hear thy voice.' " Oh, how true, how sincere, were the lips of Mary, and therefore God truly hath blessed her forever. Oh, how far from the blessedness of Mary are they whose lips are so unlike hers, on whose lips grace is not poured, but malice; therefore, God hath not blessed, but cursed them forever.


Again, Mary is blessed not only because of the gifts of her heart and of her lips, but also because of the grace of her life and conversation. Of this blessedness can be understood what is said in Jeremias: "May the Lord bless thee, beauty of justice, holy mountain." The holy mountain is Mary, who is fitly called a mountain because of the loftiness of her life and manners. This is the mountain of which we read in Daniel: "A stone was cut out without hands" (Dan. II, 45.) This was when Christ was born of Mary without male co-operation. The beauty of this mountain is the beauty of justice. So great was the beauty of the life and manners of Mary that it could justly be said of her as in the Canticle: "Thou art all fair, O my beloved." She was beautiful indeed, in her life; beautiful in the discipline of her manners; and all beautiful. Without doubt all in her was beautiful. How all? Hear St. Jerome: "Whatever was in Mary, was all purity and simplicity, all grace and truth, all mercy and justice, which looked down from Heaven." Rightly did the Lord bless such beauty in Mary. Alas, how far are they from this blessing of Mary of whom it may be said, not what was said to Mary, "May the Lord bless thee, thou beauty of justice," but, "May the Lord curse thee, thou vileness of injustice!" Oh, what a malediction that will be when it will be said: "Depart from Me, ye cursed, into everlasting fire!" Behold, we have seen, O most dear Mary, that thou art truly blessed because of thy fullness of grace. Blessed, I say, because of the grace of conscience and of gifts; blessed, because of the grace of the tongue and of the lips; blessed, because of the grace of thy life and thy manners.


Secondly, consider how truly Mary is blessed because of the majesty of her heavenly Child, because of the blessed fruit of her womb. Rightly is that land blessed which produces so blessed a fruit. The Psalmist says: "Thou hast blessed, O Lord, thy land." That land is Mary, of whom it is said in the same Psalm: "Truth has sprung up from the earth." The Truth is Christ, who said: "I am the Way, and the Truth, and the Life." Blessed, therefore, is this earth, because of its blessed fruit; blessed is Mary, because of her blessed Son. Therefore St. Bernard says: "Not because thou art blessed, is the fruit of thy womb blessed; but because He hath prevented thee in the blessings of sweetness, therefore art thou blessed." Mary is blessed because of her Divine Child. Blessed, I say, by the Lord, by the Angel, by man. Because of her Child she is indeed blessed by the Lord, who is Himself her blessing; blessed by the Angel, who announces her blessing; blessed by man, who prophesies her blessing. Truly is Mary blessed by the Lord because of her Child, who Himself is and gives her blessing. This is well signified in the second Book of Kings, where we read: "The Lord blessed Obededom because of the Ark." Obededom is interpreted "Servant of blood."
Well doth he signify Christ, who, having become our servant, serves us miserable sinners even unto blood. For our sake He became a slave, and shed His blood--the blood of His back by the scourge; the blood of His head by the thorns; the blood of His side by the lance; the blood of His hands and feet by the nails. The house of this servant is Mary, of whom it is said in the Psalm: "We shall be filled with the good things of His house." The ark placed in that house signifies Christ, for Christ is our servant and our life. In the ark was the golden urn and the manna. The holy ark is the sacred flesh; the golden urn is the precious soul of Christ; and the manna signifies His divinity. Because of this ark, because of Jesus Christ, the Son of Mary, the Lord blessed the house of Mary. O truly blessed house, from whence the life of all hath come forth! St. Augustine says: "Blessed art thou among women, who hast brought forth life to men and women."


Likewise, Mary is blessed because of her Child, not only by the Lord Himself being her blessing, but also by the Angel announcing her blessing. Gabriel says: "The Lord is with thee, blessed art thou among women." How "with thee"? St. Augustine explains: "With thee in heart, in the womb." Therefore, blessed art thou together with Him, because He is in thee and with thee. With thee, not only as the Creator is with His creature, but also as the Child is with her who is to bring Him forth. Because of thy Child, thou art blessed before thy delivery; because of thy Child, thou art blessed in bringing forth; because of thy Child, thou art blessed after bringing forth. Truly blessed art thou, who hast so brought forth thy Child that before His birth, and in His birth, and after His birth, thou hast remained a virgin; and therefore thou hast deserved to be called blessed, because thou hast brought forth not a mere man, not an angel, but the Lord of men and angels. Therefore St. Bede well says: "Truly art thou blessed among women, who without example in womankind rejoicest in the honor of a mother and the beauty of virginity, and as becomes a virgin mother, thou hast given life to the Son of God."


Again, Mary is blessed because of her Child, not only by the Lord Himself being her blessing, not only by the Angel announcing her blessing, but by man prophesying her blessing. Elizabeth, when the infant in her womb exulted, cried out and said: "Blessed art thou among women, and blessed is the fruit of thy womb." Therefore, thou art blessed indeed, because the fruit of thy womb is blessed; as a field is blessed because the fruit of it is blessed. Mary is that blessed field of which it is said: "Behold the smell of my son is as the smell of a plentiful field, which the Lord hath blessed" (Gen. XXVII, 27.) St. Jerome says: "Well is Mary called a full field, because she is said to be full of grace, from whose womb the Fruit of life came forth to all believers." O field truly blessed above all fields because of its fruit! O Mother truly blessed above all mothers because of thy Son! St. Augustine exclaims: "O Woman blessed above all women, who knew not man, yet encompassed a Man in her womb!" Behold we have seen, O most sweet Mary, that thou, because of the blessed Son of thy womb, art truly blessed with a divine blessing, an angelic blessing, and a human blessing ! Alas, how far from this blessing of Mary are those who, because of the accursed fruit of their work, have incurred the divine malediction, the curse of angels and of men; for all eternity they will be cursed by God, cursed by angels, cursed by men.


Thirdly, think how truly Mary is blessed because of the multitude of her mercy. She is signified by Ruth, of whom it is said: "Blessed art thou by the Lord, because thy former mercy hath surpassed the latter." The former mercy of Mary was that which she showed while she still lived in this world; the latter mercy is that which she has now shown for centuries from Heaven. The latter blessing has surpassed the former, because she has exceeded it by an innumerable multitude of blessings. Who can reckon how inestimably Mary is blessed because of her mercy, when her mercy in itself is inestimable? And who can reckon how inestimable is the mercy of Mary, on account of which she herself is so inestimably blessed? St. Bernard says: "Blessed, therefore, is Mary for the manifold mercy which man received through her; blessed indeed, because by her, God was induced to be favorable to man; blessed is she also, because by her, man was made acceptable to God; blessed, moreover, is she, because by her, the devil was overcome." I say that Mary is blessed because by her, God was induced to be favorable to man, as is signified in the example of Abigail, of whom we read, that when David, being angry, wanted to kill the fool Nabal, Abigail, meeting him half-way, appeased him; who being appeased, said: "Blessed be thy speech, and blessed be thou, who hast kept me to-day from coming to blood, and revenging me with my own hand" (I Kings XXV, 32 f.) The fool Nabal signifies the sinner; for every sinner is a fool. But, alas, as it is said in Ecclesiasticus: "The number of fools is infinite" (I, 15). Abigail signifies Mary, for the name is interpreted, "joy of the father." Oh, how great was the joy of the heavenly Father in Mary, and that of Mary in the heavenly Father, when she herself said: "My spirit hath rejoiced in God my Savior." As Abigail typifies Our Lady, so David typifies Our Lord. For David was offended by the fool Nabal, when the Lord was offended by guilty man. David was appeased by the fool Nabal, when the Lord was appeased and reconciled to guilty man by Mary. Abigail appeased David by words and gifts; Mary appeased the Lord by her prayers and merits. Abigail turned away temporal vengeance, but Mary turned away that which was eternal; the former averted the sword of man, the latter, that of God. Therefore St. Bernard well says: "No one was so fitting, Lady, to turn away the sword of the Lord by their own hand, as thou, the most beloved of God, through whom we first received mercy from the hand of the Lord, our God." Likewise, Mary is blessed not only because by her God's wrath with man was appeased, but also because by her man was made acceptable to God, inasmuch as man was blessed because of her blessing. Therefore, is it well said in Isaias: "Israel will be a blessing in the midst of the earth, whom the Lord of hosts hath blessed, saying, 'Blessed be my people,' " etc. The middle of the earth which the Lord blessed can be said to be the Blessed Virgin, in whom was begun the blessing of our salvation, according to that word of the Psalmist: "But God our King hath wrought salvation in the middle of the earth." Of this middle of the earth, St. Bernard says: "With wonderful fitness is Mary called the middle of the earth; for towards her, as to the center, as to the ark of God, as to the cause of things, as to the business of the world, look all those who dwell in Heaven and in hell, and those who have gone before us, and those who follow us. Those who are in Heaven, that they may be repaired; those who are in hell, that they may be delivered; those who went before, that prophets may be found trustworthy; those who follow, that they may be glorified." In this blessed middle of the earth, therefore, blessed is Israel, blessed is the people of God, since by the blessed Mother of God, it is acceptable to God. What wonder if by the blessed Mary every rational creature is blessed and acceptable to God, since by her is blessed every creature? Therefore St. Anselm exclaims: "O Virgin blessed, and
more than blessed, by whose blessing every creature is blessed, not only the creature by the Creator, but the Creator by the creature."


Again, Mary is not only blessed because by her the Lord has been appeased towards man, but also because by her the devil has been rendered subject to man. She is, therefore, signified by Judith, of whom it is said: "The Lord hath blessed thee in his power, who by thee has reduced our enemies to naught." Our enemies are the demons, whom the Blessed Virgin reduced to naught when, in herself and in many others, she brought his wiles to naught, as St. Bernard says: "Thou formidable warrior"; and again: "The entire militia of evil spirits has been put to flight before thee." Let us, therefore, fly, and fly all together to the protection of the Mother of the Lord, in all the attacks and vexations of the devil. For she is terrible to the enemies of our souls, as an army in battle array. Alas, how manifold is our misery, for which we need the blessing and mercy of Mary. Let us, therefore, invoke this mercy and this blessing with St. Bernard, who speaks thus: "Let it be thine, O blessed Virgin, that grace which thou hast merited from God, to show to the world pardon to the guilty, healing to the sick, strength to the faint-hearted, help and deliverance to pilgrims, by obtaining all these favors by thy prayers."


We have seen, O most sweet Mary, that thou art truly blessed because of thy manifold mercy. Blessed, I say, because by thee God is appeased towards man.; blessed art thou, because by thee man is made pleasing to God; blessed art thou, because by thee the devil is overcome by man. Alas, how far from this blessing of Mary is one who is not pleasing to God, one towards whom God's wrath is not appeased, one who is willingly subject to the devil. And therefore such a one is accursed of God; Fourthly, consider how truly Mary is blessed because of the greatness of her glory, according to that word of Ezechiel: "Blessed is the glory of the Lord from its place." The glory of the Lord is the glorious Mother of God, who is truly blessed because of the glory which she possesses from her twofold place. She is blessed from the place wherein she rests with her Son in Heaven; and she is blessed from the place wherein her Son rested within her. Both these places are most worthy, as St. Bernard proves, saying: "There was not in the world a more venerable place than the virginal bride-chamber into which Mary received the Son of God; nor in Heaven, than the regal throne to which the Son of Mary elevated Mary." Blessed is Mary, therefore, because of her glory; blessed indeed because of her most sublime, most copious, most enduring glory. Blessed, I say, because of her glory most sublime in dignity; blessed because of her glory most copious in immensity; blessed because of her glory most enduring in stability. I say that Mary is blessed because of her glory most excellent in dignity. Of this blessing can be understood that word of the Psalmist: "Thou shalt bless the crown of the year of thy kindness." Note that there is a year of equanimity, a year of severity, and a year of benignity. The first year is that of those still fighting in this world; the second is that of those weeping in hell; and the third is that of those rejoicing in Heaven. The first year has days and nights; the second has nights, but no days; the third has days, but no nights. I say that the first year has days and nights, that is, the good and the bad, who are still in this world. There are as many days and nights in this year as there are good and evil people in the world. The second year has nights only, that is, only sinners who are darker than night. For there are as many nights in this year as there are sinners in hell. The third year has only days, that is, the good, who are more resplendent
than the day. There are as many days in this year as there are just souls in Heaven. In the first year, that of equanimity, the good and the evil are equally tolerated; in the second year, that of severity, the evil are most severely tortured; in the third year, that of kindness, the good are most benignantly crowned. The crown of this blessed year is the Virgin Mary. She is without doubt the crown of all the days of this year, for she is the crown of all the Saints in Heaven. A crown is put on the head; so Mary is, as it were, placed over the heads of all the Saints, as St. Jerome says: "She deserved to be placed above the choirs of the angels; and she went beyond what is of the nature of our lowliness." Without doubt the Son of Mary is the highest crown of the Saints; but Mary is a crown below a crown. It is manifest, therefore, how sublimely blessed is our crown, our Mother Mary. Let us all, therefore, follow her who is so sublimely blessed, blessed indeed, of whom St. Bernard says: "We have not here a lasting city, but we seek that to which Mary has blessedly attained."


Again, Mary is blessed, not only because of the most excellent glory of her dignity, but because of the most abundant glory in immensity; its fullness is such that it is blessed by all men, and reaches to all, and, therefore, rightly is it blessed by men, according to what is said of it by figure in the Book of Judith: "They blessed her with one voice, saying: 'Thou art the glory of Jerusalem, thou art the joy of Israel, thou art the honor of our people."' They all blessed her indeed. Note that they say all. For this there should be at least three. And there are three who bless Mary: God, the Angel, and man. God the Father indeed blessed Mary; the Son blessed His Mother; the Holy Ghost blessed her; all three Persons blessed her. The Angels also blessed Mary; the first hierarchy blessed her, the second also, and the third, all blessed her. Man also has blessed Mary; the married have blessed her; widows blessed her; virgins blessed her; all have blessed her. They have blessed her, saying: "Thou art the glory of the triumphant Jerusalem, the glory, I say, of all the Saints; thou art the joy of Israel, contemplating God; thou art the joy, I say, of all the angels; thou art the honor of our people who are still pilgrims, that is, thou art the honor of all the just who are in this world. Blessed, therefore, be thy most sweet Son, O Mary, who by thy abundant blessing bestows such good things on Heaven and on earth, so that the angels as well as men can rejoice with Anselm, and praise thee, saying: "These great gifts came through the blessed Fruit of the blessed womb of the blessed Mary."


Again, Mary is blessed not only because of her glory most sublime in dignity, not only because of her glory most abundant in immensity, but also because of her glory most enduring in stability. That is signified by the house, spoken of in the First Book of Paralipomenon: "Thou, O Lord, giving the blessing, it shall be blessed for ever." Truly forever, as it is said in the Psalm: "Therefore hath God blessed thee forever" (Ps. XLIV.) Thus, therefore, O sweet Virgin Mary, thou art truly blessed among women, and above women, yea also above men, nay, even above the angels. Blessed, I say, because of the fullness of grace which thou hast found; blessed, because of the majesty of the Person whom thou hast given birth to; blessed, because of the multitude of the mercies which thou hast shown; blessed, because of the greatness of the glory which thou hast received. Thee, therefore, O Blessed One, we invoke, we implore, we pray to thee with St. Bernard: "Grant, O blessed one, by the grace which thou hast found, by the prerogatives which thou hast merited, by the mercy which thou hast brought forth, that He who through thee
deigned to become a partaker of our weakness and misery, may, by thy intercession, make us sharers of His heavenly glory. Amen."

Mirror of the Blessed Virgin Mary by St. Bonaventure - Chapters XII & XIII

CHAPTER XII -- MARY A ROD OR STEM, AND A FLOWERING STEM


"The Lord is with thee." Having seen how the Lord was with Mary, as the sun is with the dawn which goes before it, let us now see how the Lord is with Mary as the flower is with the budding stem. For Mary is that rod of which it is said in Isaias: "There shall come forth a rod from the root of Jesse, and a flower shall ascend from that root, and the Spirit of the Lord shall rest upon Him, the spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of piety, and He shall be filled with the spirit of the fear of the Lord" (Is. XI.) Let us place these words before the eye of our mind, and direct our consideration first to the rod and then to the flower.


First consider, that this rod, this royal rod, is the Virgin Mary, as St. Ambrose testifies, saying in speaking to the Blessed Virgin: "Thou thyself, who hast brought forth the Lord, art of the land of Israel; thou hast grown into a rod, the rod from the root of Jesse; thou hast arisen and flowered, O rod of Aaron; thou hast flowered and brought forth." For Mary is a rod smoking with incense, a rod of wood, a rod of gold, a rod of iron. Mary is a rod smoking to beginners, a rod of wood to those who are advancing, a rod of gold to the perfect, a rod of iron to the incorrigible and the demons.


I say that the Virgin Mary is as a smoking rod to beginners and to penitents. Of this rod it is said in the Canticle of Canticles: "Who is she that cometh up from the desert, as a pillar of smoke of aromatical spices, of myrrh, and frankincense, and of all the powders of the perfumer?" (Cant. III, 6.) The desert is the heart of the sinner, which is indeed devoid of grace and virtue. The aromatical spice, the sweet incense of the soul, is the aspiration of hope for pardon. The Blessed Virgin Mary, therefore, came up from the desert as a pillar of smoke, when, by her prayers, the heart of the sinner received the smoking incense of pardon. This smoke is generated from the aromatical myrrh of contrition, and of incense in confession, and from all the powders of the perfumer in manifold satisfactions. No desert doth the Virgin Mary abhor, no sinner doth she despise; but wherever she passes, she spreads the sweet incense of pardon. Excellently, therefore, does St. Bernard say: "Thou dost not abhor or despise any sinner, however foul, if he but sighs to thee, and begs with a repentant heart for thy pardon; thou drawest him from the abyss of despair with thy loving hand, thou breathest upon him the remedy of hope, and embracest him, the outcast of all the world, with maternal affection, thou cherishest him and dost not desert him, until he is reconciled with the tremendous Judge."


Again, Mary is the rod of wood, the rod which is flowering to those who are advancing. Of this rod it is said in the Book of Wisdom that the rod of Aaron, which was of wood, bore fruit and flowers. By the flowers are signified virtues, which, after the passing of the devilish winter, rise up in hearts, as it is well said in the Canticle: "Now the winter is over and gone, and flowers have appeared in our land." Let the winter, therefore pass, let that torpor in which charity grows cold, pass, and then the flower of virtue will appear again. Oh, with what flowers the flowering Virgin hath abounded, as St. Bernard says, speaking to her: "Thou art as a garden-plot of holy perfumes, planted by the heavenly Perfumer, delectably flourishing with the flowers of all virtues." As flowers signify virtues, so fruits denote the works of the virtues. Of these it is well said: "By their fruits you shall know
them." When, therefore, we advance in virtues and in the works of the virtues, we advance by the examples and merits of Mary, and then the Virgin Mary is to us a rod of wood, flowering and fruitful.


Likewise the Virgin Mary is to the perfect and contemplative a golden rod. We read that Esther; with two maidens went to King Assuerus, and when she had become faint from exceeding fear, the King held out to her the golden scepter to console her. Esther means "raised up" or "hidden," and is a figure of the contemplative soul, whom God raises up in contemplation and hides in the hidden place of His face from the tumult of men. This soul by contemplation enters into Christ the King. The two maidens by whose help she enters are the two powers of the soul, the intellect, which proceeds by way of knowledge, and the affections, which follow by love. The soul which has thus entered into Christ, sometimes faints away by a kind of stupor, when she recognizes the inaccessible brightness of the divine glory, or the terrible severity of the divine justice. The golden rod, the royal scepter,
is the Virgin Mary. Golden indeed by her charity, royal by her nobility; golden by her purity, royal by her justice; golden by her incorruption and virginal integrity, royal by her domination and power. This is the happy rod, which is extended with clemency to comfort the contemplative soul, when the happy Virgin Mary, by contemplation and devotion of this soul, which is so loving and sweet, enters into it; so that from this the soul is strengthened against fear of the divine splendor and justice. The contemplative soul of St. Anselm desired this rod to be extended to it, when he exclaimed: "O Virgin fair to look upon, lovable to contemplate, delightful to love, who transcendest the capacity of the heart, give
thyself, O Lady, to the weak soul who followeth thee."


Likewise the Virgin Mary is as an iron rod to the demons and incorrigible sinners. To this rod we may apply that word of the Psalm: "Thou shalt rule them with a rod of iron." O Mary, rod of gold to the perfect, rod of gold to the hard, rod of gold to men, rod of iron and hard to the demons, keep the demons from us I This, Lady, we ask, and we ask it devoutly with Innocent: "Hail, loving Mother of God, who from the dignity by which thou art Mother of God, hast power to restrain the demons, restrain the demons lest they hurt us; command the angels to guard us." Thus, therefore, the Blessed Virgin Mary is to us a rod of smoke or incense in our conversion, a flowering rod in our lives, a golden rod in our contemplation, an iron rod in our defense. St. Bernard, admiring and worthily contemplating this rod, saith: "O Virgin, sublime rod, to how great a height thou raisest thy summit even unto Him who sitteth on the throne, unto the Lord of Majesty, for thou castest deep down thy roots in humility."


Let us now consider the flower of this rod; let us consider in the royal rod, and in the Virgin Mary a fourfold flower, a precious flower, a flower of virginity, of virtuous reputation, of miraculous fecundity, and of glorious immortality.


Of this flower consider, first, in Mary the flower of precious virginity, which is virginity itself. Of this it is said in Isaias: "The desert shall rejoice and shall flower as a lily." Mary can fittingly be said to be a desert, who was so willing to be alone, who was in her voluntary solitude visited by an angel. Therefore St. Ambrose well says: "Alone in the inner part of her house, she whom no man could see, he found her alone without a companion, alone
without a witness." In what manner this desert, the Virgin Mary, should rejoice, let her say herself: "And my spirit hath rejoiced in God my Savior." This desert of earth flowered like a lily by virginity. O angelical lily! O heavenly flower! O truly heavenly flower! Whom that
supercelestial Bee hath so loved. For St. Bernard saith: "That Bee who feedeth among the lilies, who dwelt in a flowering fatherland, when He flew to Nazareth, which is interpreted a flower, flew towards thee, and came to the sweet smelling flower of thy perpetual virginity, he rested upon it, he embraced it." The flower of virginity has as many petals, so to speak, as the conditions and praises of virginity. Oh, how greatly the crowns of this flower were multiplied by Mary! St. Ambrose says: "In the whole world the flower Mary weaves unfading crowns, and keeps the royal court of purity with immaculate affection, until integrity perseveres to the palm of victory, that in maidens it may grasp the trophy of sanctity, and in the footprints of the Virgin Mary, attain to the heavenly bridal chamber."


Secondly, consider in Mary the flower of virtuous reputation, of manners and of life, and hear what she herself says: "My flowers are the fruits of honor and riches" (Ecclus. XXIV, 23.) Of these it is also said: "Our bed is flowering." Behold, we find flowers in the earth, and in the bed. The earth is the mind of the active (souls); the bed is the mind of contemplatives. The earth, I say, is the mind bearing fruit in good actions; but the bed is the mind seeking quiet in contemplation. Let the mind be active, or let it be contemplative, it should always be beautiful with flowers. Note also that the flower of honesty, of a good reputation, yea, the flower of any virtue has, as it were, as many petals as it has good and meritorious works to show. Oh, how flowering was that earth, how flowering was the bed of Mary, who in the flowering virtue of her life flourished in the beauty of every virtue, as St. Bernard testifies, saying: "Thou art the casket of holy perfumes, O Mary, gathered by the heavenly Perfumer, delightfully blooming with the beautiful flowers of every virtue, among which three are excellent above all, the violet of humility, the lily of chastity, and the rose of charity."


Thirdly, consider in Mary the flower of her miraculous fecundity. This flower is the Son of the Virgin, of whom it is said: "There shall come forth a rod from the root of Jesse, and a flower shall arise from its root." Oh, how beautifully this flower came forth, being born without sin, and how sadly was it crushed by dying, as it were like a sinner, according to that word: "Like a flower he goeth forth and is crushed." Oh, how white in His going forth, and how ruddy in His bruising was this flower! A flower, I say, delightful to the angels and most useful to men for life. St. Bernard saith: "The flower is the Son of the Virgin, a flower white and ruddy, a flower on whom the angels long to look, a flower by whose perfume mortals live again." Happy the wood which produces such a flower! Happier the stem or rod which in the wood produces this flower! Happy above all the flower, without whom there can neither be wood nor rod happy! Truly a most happy flower, in which the Holy Ghost so rested that without Him no one could have the grace of the Spirit. St. Jerome testifies to this, saying: "The Holy Ghost, who in the vast wood of the human race had found no rest, at last rested upon this flower, so that without Christ no one could be wise, no one could have understanding, or counsel, or fortitude, or learning, or piety, or the fear of the Lord." This flower has, as it were, as many petals as it had ministries and examples. If thou desirest to have this flower, thou must bend its stem down to thee by prayer. If the flower is exceedingly high by its divinity, the stem is flexible by its love. And if the flower is
most rare, because neither in Heaven nor on earth is there found another one, it is nevertheless most common, like a flower not enclosed in a garden, but in a field exposed to all passersby. Therefore, well could Christ say: "I am the flower of the field." He can be called a flower of the field, not only because it is openly exposed to the view of all, but also because it is produced without human culture. This St. Bernard hath in mind when he says: "The field flourishes without any human aid, it is not sowed by anyone, not harrowed by the plough, not made fertile with manure; thus indeed did the womb of the Virgin flower, so did the chaste and entire interior of Mary like pastures of eternal greenness produce Him whose beauty sees not corruption, whose glory will never fade."


Fourthly, consider the flower of gracious immortality, of which it is said in Numbers that the rod of Aaron bore at the same time both flowers and fruit. The rod of Aaron prefigures the Virgin Mary. In the straightness of the rod is prefigured the integrity of Mary; in the flower, the beauty of her glorified body; and in the fruit, the beatitude of her soul. It is to be noted that in youth the body is most beautiful, as it is said: "In the morning it blooms and fades." But the flower perishes in death, as it is said in Isaias: "The grass is withered, and the flower is fallen." It will flower again in a glorious resurrection, according to the Psalmist: "My flesh has flowered again." This flower of the glorification of the body has, as it were, as many petals as the glorified body has gifts and rewards. And certainly the holy Doctors seem to hold it as probable, and strive with some show of reason to prove, and the pious sense of the faithful always held, that the Blessed Virgin was taken up body and soul into Heaven, and that her body and soul are now in glory. St. Augustine says: "I hold that Mary is in Christ and with Christ; in Christ, because in Him we live and move and have our being; with Christ, because she is assumed into glory." Therefore we worthily believe that Mary rejoices with ineffable joy both in body and soul, in her own Son, by her own Son; nor has she ever felt the sting of corruption because no stain was communicated to her integrity in bringing forth her Son, because she begot Him who is the whole and perfect life of all; let her be with Him, whom she bore in her womb; let her be with Him, who bore Him, nursed Him, and fed Him. Mary is the Mother of God, the servant of God, the nurse of God, the follower of God. According to this belief she can now say: "My flesh hath flowered again." And according to this she has at the same time both fruit and flowers: as flower, her glorified body; and for fruit, her glorified spirit. A flower indeed in the beauty of her glorious body; and fruit in the unspeakable pleasure of her soul. We must note that, according to the aforesaid fourfold flower, the Virgin Mary has a fourfold flower of virginity, and a fourfold flower of fecundity; she has the flower of good repute and the flower of humility; she has at the same time in her Child the flower of humanity and the fruit of the divinity; she has at the same time the flower of immortality in the body and the fruit of blessed pleasure in the soul. Let us, therefore, discern these flowers in the virginal rod, and gather these new flowers of joy from the virginal garden, which St. Bernard saw gathered and commended to us, when, speaking to Mary, he said: "Thy most holy womb, O Mary, is to us a garden of delights; because from it we gather the flowers of manifold joys as often as we think in our minds how great a sweetness flowed thence over the entire world." Therefore, most sweet Virgin Mary, behold, the Lord is truly with thee, as the flower is with the stem which produced it. Grant that the Lord may also be with me, yea, with all of us, and give to us this flower, the Lord Jesus Christ. Amen.


CHAPTER XIII -- MARY COMPARED TO A QUEEN ENTERING INTO THE PALACE WITH THE KING


The Lord is with thee, O Lady most dear to the Lord, most intimate with the Lord! The Lord is with thee, O most well-fitted Lady, most worthy of the Lord! The Lord is with thee: with thee most certainly, according to what has been said above, as the sun is with the dawn which precedes it, as the flower is with the stem which produces it, as the king is with the queen entering into his palace.


Having seen how Mary is as the dawn to the eternal Sun, preventing the Sun of justice; having seen also how Mary is as the stem or rod to the eternal flower, producing the flower of mercy; let us now consider in what manner Mary is the Queen of the Eternal King, entering into glory.


Mary is that Queen entering in, of whom it is said that the queen entered into Jerusalem with a great company and with riches (3 Kings, X, 1.) Truly Mary is a queen. St. Augustine says: "We truly confess her to be the Queen of Heaven, because she brought forth the King of angels." I have spoken of this Queen in my sermon, "The Queen stood, etc."; therefore, I will now speak of her entrance.


We are to consider, therefore, that we find Mary going in, going forth, going on, and going above. Her going forth was of nature, her progress was of grace, her entrance was into glory, her elevation was in abundance.


She went forth by being born, she progressed by advancing in grace and virtue, she entered in by attaining, she surpassed all by her sanctity. She went forth without sin, she made progress beyond all example, she entered in without obstacle, she surpassed all without limits.


First consider that we find Mary going forth into the world by her nativity without sin....


Secondly, consider that we find Mary advancing without equal by her grace. Therefore it is said in the Canticle: "Who is she that cometh forth as the rising dawn, fair as the moon, bright as the sun?" (Cant. VI, 9.) To these three luminaries, that is, the dawn, the moon, and the sun, Mary is fitly compared, for three excellent perfections shine forth in her. Resplendent virginity was in her mind and heart in a superlative degree; in her virginity shone forth fecundity, and in her fecundity shone forth a singular pre-eminence. A refreshing dawn and one pleasing to the birds was Mary; for by her virginity she. cooled the ardor of the flesh, as St. Bernard says, speaking to her: "By the virtue of chastity thou didst extinguish in thy virginal flesh the ardor of the forbidden concupiscence, that He, in whose sight even the stars are not pure, judged thy flesh to be of such purity that He deigned to unite it to His own divine purity." She also by her virginity was pleasing to the birds of heaven, that is, to the angels of God, for, as St. Jerome says: "Virginity is always related to the angels." Therefore we read that the angel blessed Jacob in the dawn. Jacob may here signify a chaste spirit, because Jacob supplanted his brother, that is, the body, his body. He was blessed not only by the angel, but also by his father, in the dawn, or in
the morning, that is, in the chaste Virgin Mary, to whom the angel said: "Blessed art thou among women." Likewise Mary was fair as the moon in the lightgiving fecundity of her virginity; for the beauty of the moon consists in the light it receives from the sun. Think, therefore, what a beautiful moon was Mary, when that Eternal Sun was wholly received and conceived in her. Mary, therefore, is that moon in whose fullness that Man returned to the Church of whom it is said: "In the day of the full moon he will return to his house" (Prov. VII, 20.) The Blessed Virgin was the full moon, when it was said to her: "Hail, full of grace!" Again Mary was chosen as the sun in the illumining privilege of her fecundity, when not mere man alone, nor a real angel, but the Son of God Himself placed in her His tabernacle, when He was conceived in Mary. Without doubt it would have been most singular if the Virgin had conceived a mere man; but it would have been much more singular if the Virgin had conceived an angel. It was singular above all that a virgin conceived and brought forth God. Well, therefore, doth St. Augustine say: "Rightly is the Blessed Mary extolled by us with extraordinary praise, who has shown to the world so extraordinary a benefit, when she is raised to so sublime a height that, while the Word was from the beginning abiding with God, she should yet receive Him into her bosom from the highest heavens." The Blessed Virgin Mary, therefore, has advanced like the rising morning, in admirable virginity of mind and body; bright as the sun, in the adorable divinity of her virginal offspring.


Thirdly, consider that we find Mary entering into the glory of Heaven without obstacle. For what could have opposed such a great queen advancing with so great a retinue? She was prefigured by the Queen of Saba, of whom it is said: "Entering into Jerusalem with a great train, and riches, and camels that carried spices, and an immense quantity of gold and precious stones" (3 Kings X, 2.) Consider in these words the glory of Mary entering into the heavenly Jerusalem. Consider, I say, the excellence of her who enters, her power and her wealth. Consider the excellence of the primacy of our Queen Mary, insomuch as she is compared to the Queen of Saba, which signifies a cry. For Mary is the Queen of the world, where there is a cry of mourning. She is also the Queen of Heaven, where there is a cry of joy. For the dwellers in Heaven cry out, as it is said in the Apocalypse: "Holy, holy, holy, Lord God Almighty!" And this Queen of those who cry out ceases not herself to cry out with the others, as St. Augustine says: "
Thou, O Mary, fellow-citizen of the inhabitants of Heaven, being endlessly associated with the angels and archangels, ceasest not to cry out with untiring voice: "Holy, holy, holy!" She indeed is the queen whom the Psalmist describes, saying: "The queen stood on thy right hand, in gilded clothing, surrounded with variety" (Ps. XLIV, 10.) All can follow this Queen with confidence into the kingdom who have faithfully served her in this world. St. Bernard says: "Our Queen has gone before us: she has gone before us and has been so gloriously received that her servants may confidently cry out: 'Draw me after thee.' "Likewise consider in the entering in of our Queen the power of the retinue accompanying her, for it says: "with a multitudinous retinue." Mary entered into the heavenly Jerusalem with a multitudinous retinue of angelic powers. St. Jerome says: "We read how the angels have come to the death and burial of some of the Saints, and how they have accompanied the souls of the elect to Heaven with hymns and praises." And he adds: "How much more should we believe that the heavenly army, with all its bands, came forth rejoicing in festive array, to meet the Mother of God,
surrounded her with effulgent light, and led her with praises and canticles to the throne prepared for her from the beginning of the world."


Likewise, consider in Mary the wealth of her merits, as it were in a dower of precious gifts: for she brought with her infinite gold in her love of God and of her neighbor, the precious gems of virtues and gifts, the spices of good works and examples. What I say of the treasures of Mary is little compared with what St. Bernard says. "In thy hands," he says, speaking to Mary, "are all the treasures of the mercies of the Lord. God forbid that thy hand should cease to give; for thy glory is not diminished, but augmented, when sinners are pardoned and the justified are taken up into glory." The Mother of God, therefore, entered into glory, as the Queen of Heaven, accompanied by a vast retinue of angels, with innumerable riches of merit.


Fourthly, consider that we find her surpassing all the Saints in the superabundance of her merits and rewards without end, according to the saying: "Many daughters have gathered together riches, thou hast surpassed them all." Thou hast indeed surpassed them in nature, in grace, in glory; thou hast surpassed all the daughters of men, all souls, all angelical intelligences, O Mary. I say that Mary in nature has surpassed all the daughters of men, for what nature does not admit of, she, a virgin, conceived, and brought forth, according to that word: "Behold a virgin shall conceive and bring forth a son." And it was not this alone that is above all nature, that a virgin should bring forth a son, but that she should bring forth God. Therefore, St. Jerome says: "What nature does not possess, what custom wants not, what reason knows nothing of, what the human mind cannot grasp, what the heavens fear, what the earth is astonished at, all this was what was divinely announced by the Angel Gabriel to Mary, and was fulfilled in Christ." Likewise, Mary surpassed in grace all the souls of the Saints, for she was not only full of grace, but overfull (superplena), as Gabriel signified, who said at first, "full of grace," and afterwards added: "And the Holy Ghost shall come upon thee." If, therefore, she was full of grace, whatever the Holy Spirit brought her afterwards was more than full measure; she was then more than full, she was surpassingly full (superplena). St. Bernard says: "While the Holy Spirit was coming, she was full of grace for herself (plena sibi); but when the Holy Spirit had come upon her, she was overfull and overflowed with grace for our sakes (superplena nobis)." So Mary surpassed in glory all the angelical intelligences; for she is the sapphire throne which, as we read in Ezechiel, is raised above the angelic firmament. St. Bernard says: "Mary ascended above every heavenly creature; up to the angels and even above these." So, therefore, Mary went forth, and advanced, and entered in, and went beyond all. She went forth, I say, by coming into this mortal life; she advanced in grace and privileges; she entered in by attaining to the Heavenly Kingdom; she surpassed all by exceeding the glory of all the blessed. Behold, therefore, O most sweet Virgin Mary, the Lord is truly with thee, as the sun is with the dawn which goes before it, as the flower is with the flowering stem, as the King is with the Queen entering in. O most sweet aurora, grant that the Sun of justice may also be with us! O most sublime Rod, grant that with us also may be the flower of grace! O most powerful Queen, grant that the King of glory, Our Lord Jesus Christ, may stay with us!