SEVENTH DEVOTION.-Of joining Confraternities of our Blessed Lady EIGHTH DEVOTION.-Of Alms given in Mary's honour NINTH DEVOTION.-Of having frequent recourse to Mary TENTH DEVOTION.-In this tenth, and last Devotion, I unite several Devo- Sermon for the Feast of Saint Joseph REPLY to the Extravagant Reform attempted by the Abbé Rolli, a Reform which is in opposition to the devotion and love we owe to the Divine REPLY TO AN ANONYMOUS WRITER, who has censured what the Author of this Work has said, in the First Section of the Fifth Chapter, on the THE AUTHOR'S PRAYER ΤΟ Jesus and Mary. Y most loving Redeemer and Lord Jesus Christ, I, thy miserable servant, well knowing what pleasure he gives Thee who endeavours to exalt thy most holy Mother, whom Thou lovest so much; knowing, too, how much Thou desirest to see her loved and honoured by all, have determined to publish this work of mine, which treats of her glories. I know not, however, to whom I could better recommend it than to Thee, who hast her glory so much at heart. To Thee, therefore, do I dedicate and commend it. Accept this little homage of the love I bear Thee and thy beloved Mother. Do Thou protect it, by showering down on all who read it the light of confidence and flames of love towards this Immaculate Virgin, in whom Thou hast placed the hope and whom Thou hast made the refuge of all the redeemed. And as a reward for my poor labour, grant me, I beseech Thee, that love towards Mary which, by the means of this book, I desire to see enkindled in all who read it. And now I turn to thee, O my most sweet Lady and Mother Mary. Thou well knowest that, after Jesus, I have placed my entire hope of salvation in thee: for I acknowledge that everything good-my conversion, my call to renounce the world, and all the other graces that I have received from God—all were given me through thy means. Thou knowest that in order to see thee loved by all as thou deservest, and also as some mark of gratitude for many benefits thou hast conferred upon me, I have the always endeavoured in my sermons, in public and in private, to insinuate into all thy sweet and salutary devotion. I hope to continue doing so until my last breath, but my advanced years and feeble health admonish me that I am near the end of my pilgrimage and my entry into eternity; and therefore I wish, before dying, to leave this book to the world, in order that in my place it may continue to preach thee, and encourage others to announce thy glories, and the tender compassion thou showest to thy clients. I trust, my most beloved Queen, that this little gift, which is one of love, though far beneath thy merits, will yet be acceptable to thy most gracious heart, Extend, then, that most sweet hand with which thou hast drawn me from the world and delivered me from hell, and accept it and protect it as thine own. But at the same time thou must know that I expect a reward for my little offering; and that is, that from this day forward I may love thee more than ever, and that every one into whose hands this work may fall may at once be inflamed with love of thee; and that his desire of loving thee, and of seeing thee loved by others, may be increased, so that he may labour with all affection to preach and promote, as far as he can, thy praises, and confidence in thy most powerful intercession. Amen. Thy most loving though vile servant, ALPHONSUS DE LIGUORI. IN N order that my present work may not be condemned by the over-critical, I think it well to explain certain propositions that will be found in it, and which may seem hazardous, or perhaps obscure. I have noticed some, and should others attract your attention, charitable reader, I beg that you will understand them according to the rules of sound theology and the doctrine of the holy Roman Catholic Church, of which I declare myself a most obedient son. In the Introduction, at page 7, referring to the sixth chapter of this work, I say that it is the will of God that all graces should come to us by the hands of Mary. Now, this is indeed a most consoling truth for souls tenderly devoted to our most Blessed Lady, and for poor sinners who wish to repent. Nor should this opinion be looked upon as contrary to sound doctrine, since the father of theology, St. Augustine,1 in common with most writers, says, that Mary cooperated by her charity in the spiritual birth of all members of the Church. A celebrated writer, and one who cannot be accused of exaggeration or of misguided devotion, says, that it was, properly speaking, on Mount Calvary that Jesus formed His Church and then it is evident that the Blessed Virgin cooperated in a most excellent and especial manner in the accomplishment of this work. And in the same way it can be said, that though she brought forth the Head of the Church, Jesus Christ, without pain, she did not bring forth the body of this Head without very great suffering; .and so it was on Mount Calvary that Mary began, in an especial manner, to be the Mother of the whole Church. And now, to say all in a few words: God, to 1 Mater quidem spiritu, non capitis nostri, quod est ipse Salvator, ex quo magis illa spiritaliter nata est; quia omnes, qui in eum crediderint, in quibus et ipsa est, recte filii sponsi appellantur; sed plane mater membrorum ejus (quod nos sumus), quia cooperata est charitate, ut fideles in ecclesia nascerentur, quæ illius capitis membra sunt.-Lib. de Sancta Virginitate, cap. vi. 2 Mons. Nicole, Istruzioni teologiche e morali sopra l'Orazione Domenicale, Salutazione Angelica, &c. Istruzione 3, c. 2. glorify the Mother of the Redeemer, has so determined and disposed, that of her great charity she should intercede in behalf of all those for whom His Divine Son paid and offered the superabundant price of His precious blood, in which alone is our salvation, life, and resurrection." On this doctrine, and on all that is in accordance with it, I ground my propositions1-propositions which the Saints have not feared to assert in their tender colloquies with Mary, and fervent discourses in her honour. Hence St. Sophronius says, that the plenitude of all grace which is in Christ came into Mary though in a different way ;' 2 meaning that the plenitude of grace was in Christ, as the Head from which it flows, as from its source; and in Mary, as in the neck through which it flows. This opinion is clearly confirmed and taught by the angelical Doctor, St. Thomas, who says: Of the three ways in which the Blessed Virgin is full of grace, the third is that she is so for its transfusion into all men;' and then he adds: This plenitude is great in any Saint when there is as much grace as would suffice for the salvation of many, but it is in its highest degree when there is as much as would suffice for the salvation of the world; and it was in this degree in Christ and in the Blessed Virgin : for in all dangers thou canst obtain salvation of this glorious Virgin; and therefore it is said in the sacred Canticles, that " a thousand bucklers," that is to say, means of protection against dangers, "hang upon it." Also, in every work of virtue thou canst have her for thy helper, for she says, in the words of Ecclesiastes, "In me is all hope of life and virtue." "3 1 In Chapters vi, vii, viii, xi. 2 In Mariam vero totius gratiæ, quæ in Christo est plenitudo venit, quamquam aliter. Int. op. S. Hieron. Serm. de Assump. B. V. 3 Dicitur autem beata Virgo plena gratiæ, quantum ad tria... Tertio, quantum ad refusionem in omnes homines. Magnum enim est in quolibet sancto, quando habet tantum de gratia, quod sufficit ad salutem multorum: sed quando haberet tantum, quod sufficeret ad salutem omnium hominum de mundo, hoc esset maximum, et hoc est in Christo, et in Beata Virgine. Nam in omni periculo potes salutem obtinere ab ipsa Virgine gloriosa. Unde Canticorum iv "mille clypei' id est remedia contra pericula "pendent exea." Item, in omni opere virtutis potes eam habere in adjutiorum, et ideo dicit ipsa Ecclesiastici xxiv, "In me omnis spes vitæ et virtutis."-Exp. sup. Salut, Aug. Opusc, 8. |