THE MOST HIGH MANIFESTS TO MARY, OUR MISTRESS, ADDITIONAL MYSTERIES AND SHOWS HER THE WORKS OF THE SIXTH DAY OF CREATION.
59. While the Most High continued the proximate preparation of our heavenly Princess for the reception of the eternal Word in her virginal womb, She, on her part, persevered without intermission in her fervent sighs and prayers to hasten his coming into the world.
When the night of the sixth of these days, which I have begun to describe, had arrived, and when She had previously been elevated by still more profound illuminations, She was again called and invited in spirit to the abstractive vision of the Divinity.
Although this happened in the same manner as at other times, yet it was accompanied by more heavenly effects and by a more profound insight into the attributes of the Most High.
She remained nine hours in this trance and issued from it at the third hour. Yet, although the high vision of the essence of God ceased at that hour, the most holy Mary continued to enjoy another kind of vision and prayer.
This was indeed inferior to the first, but in itself was most exalted and more excellent than that experienced by any of the saints or the just.
The gifts and favors so far described partook more and more of the divine during the last days preceding the Incarnation, without at the same time being a hindrance to the active occupations of her married state, for here Martha had no right to complain, that Mary forsook her in her ministrations (Luc. 10, 40).
［经文〈路加福音 10:40〉：玛尔大为伺候耶稣，忙碌不已，便上前来说：「主！我的妹妹丢下我一个人伺候，你不介意吗？请叫她来帮助我罢！」 ］
60. Having seen God in this vision She was immediately shown the works on the sixth day of the creation of the world.
She witnessed, as if She Herself had been present, how at the command of the Lord the earth brought forth the living beings according to their kinds, as Moses says (Gen. 1, 24).
［经文〈创世纪 1:24)〉：天主说：「地上要生出生物，各按其类；走兽、爬虫和地上的各种生物，各按其类！」事就这样成了。 ］
Holy Scripture here refers to the terrestrial animals, which being more perfect than the fishes and birds in life and activity, are called by a name signifying the more important part of their nature.
She saw and understood all the kinds and species of animals, which were created on this sixth day, and by what name they were called: some, beasts of burden, because they serve and assist man, others, wild beasts, as being more fierce and untamed; others, reptiles, because they do not raise themselves or very little from the earth.
She knew and comprehended the qualities of all of them: their fury, their strength, the useful purposes which they serve, and all their distinctions and singularities.
Over all these She was invested with dominion and they were commanded to obey Her. She could without opposition on their part have trodden upon asps and basilisks, for all would have meekly borne her heel.
Many times did some of these animals show their subjection to her commands, as when, at the birth of her most Holy Son, the ox and the ass prostrated themselves and by their breaths warmed the infant God at the command of his blessed Mother.
61. In this plenitude of knowledge and science our heavenly Queen understood perfectly the secret ways of God in making all creation serve for the benefit of man, and how much man owes to his Creator on this account.
And it was most proper that She should possess this knowledge and understanding, so that with it She might be able to give fitting thanks for these blessings.
Neither men nor angels have done so, failing to correspond and falling short of their duty in this regard. All these voids were filled by the Queen of all, and She satisfied for the debt of gratitude, which we could not or would not pay.
Through Her, divine equity was duly satisfied, considering Her as a medium between itself and the creatures. By her innocence and gratitude She became more pleasing to his Majesty than all the rest of the creatures.
The mysterious advent of God into the world was thus being prepared: for the last hindrance was removed by the sanctification of Her, who was to be his Mother.
62. After seeing the creation of all the irrational creatures, She became aware, how the most blessed Trinity, in order to complete and perfect the world, said: “Let us make man to our image and likeness” (Gen. 1, 26), and how by virtue of this divine decree the first man was formed of the earth as the first parent of all the rest.
［经文〈创世纪 1:26)〉：天主说：「让我们照我们的肖像，按我们的模样造人，叫他管理海中的鱼、天空的飞鸟、牲畜、各种野兽、在地上爬行的各种爬虫。」 ］
She had a profound insight into the harmonious composition of the human body and soul and of their faculties, of the creation and infusion of the soul into the body and of its intimate union with the body.
Of the structure of the human body and all its parts, She obtained a deep knowledge: She was informed of the number of the bones, veins, arteries, nerves and ligatures; of the concourse of humors to compose the befitting temperaments, the faculties of nutrition, growth and locomotion ; She learned in what manner the disturbances or changes in this harmony caused the sicknesses, and how these can be cured.
All this the most prudent Virgin understood and comprehended without the least error, better than all the wise men of the world and better than even the angels.
63. The Lord manifested to Her also the happy state of original justice, in which He placed the first parents Adam and Eve; She understood their condition, beauty and perfection of innocence and grace, and for how short a time they persevered in it. She perceived how they were tempted and overcome by the astuteness of the serpent (Gen. 2, 51), and what were the consequences of their sin; and how great were the fury and hate of the demon against the human race.
At the vision of all these things our Queen made great and heroic acts of virtue, highly pleasing to God. She understood, that She was a daughter of these first parents and that She descended from a nature so thankless to its Creator.
In the remembrance of this She humiliated Herself in his divine presence, thereby wounding the heart of God and obliging Him to raise Her above all that is created.
She took it upon Herself to weep for the first sin and for all the rest, that followed from it, as if She Herself had been guilty of them all. Hence, even at that time, that first sin might have been called a fortunate fault, which caused tears so precious in the eyes of the Lord, and which earned us such sureties and pledges of our Redemption.
64. Rendering worthy thanks to the Creator for the magnificent work of the creation of man, She reflected deeply on his disobedience, the seduction and deception of Eve, and She inwardly resolved to yield that perpetual obedience, which these first parents had refused to their Creator.
So acceptable in his eyes was this subjection, that his Majesty in the presence of the heavenly courtiers decreed the immediate fulfillment and execution of that, which was prefigured in the history of the king Assuerus, by whom the queen Vashti was repudiated and deprived of royal dignity on account of disobedience, while the humble and gracious Esther was raised to her place (Esther 7, 2).
［经文〈艾斯德尔 11:2)〉：在这第二天的酒兴之余，王又对艾斯德尔说：「艾斯德尔后！你要求什么，我必给你；不论你要求什么，即便是半壁江山，也必照办。」 ］
65. There was an admirable similarity between that event and these mysteries; for the exalted and true King, in order to show the greatness of his powers and the treasures of his Divinity, had prepared the great banquet of his creation, and having spread the liberal repast for all the creatures, invited the guests, that is the human race, by the creation of its first parents.
Vashti, our mother Eve, disobeyed, failing to submit herself to the divine command, and now amid the wonderful acclamation and jubilee of the angels, the true Assuerus ordered the most humble Esther to be on that day elevated to Sovereignty over all creation, this Esther being none other than the most holy Mary, full of grace and beauty, chosen among all the daughters of men as their Restoratrix and the Mother of his Christ
66. In the plenitude of this mystery the Most High infused into the heart of our Queen a new abhorrence of the demon, such as filled Esther toward Aman (Esther 7, 10); and thus it happened, that She thrust him from his position of superiority and command over the world.
She crushed the head of his pride, hanging him on the gallows of the Cross, where he had hoped to destroy and conquer the Godman, but was himself chastised and overcome by it.
Toward all this the most holy Mary was instrumental, as we shall relate in its place (Vol. Ill, 653).
Just as the envy of the dragon against the Woman, that is this heavenly Lady, commenced in heaven, when he saw Her clothed with the sun (Apoc. 12, 4, Part I, 95) ; so this strife continued until he was deprived of his tyrannous dominion. Just as the most faithful Mardocheus was given the position of the proud Aman (Esther 6, 10) ; so also was honored the most chaste and faithful Joseph, who continually urged Her to pray for the liberty of her people.
This was the constant subject of conversation between Joseph and his most pure Spouse; for this very purpose was he raised to the summit of sanctity, and to the exalted dignity of holding the sealing ring of the highest King (Esther 8, 2), whereby he received authority to command the Godman himself, as is related in the Gospel.
Having experienced all these mysteries, our Queen issued from her vision.
INSTRUCTION, WHICH THE HEAVENLY QuEEN GAVE ME
67. Wonderful, my daughter, was the gift of humility, which the Most High conferred upon me in the event described by thee.
And since his Majesty does not reject the prayers of those, that dispose themselves to receive it, I desire that thou imitate me and be my companion in the exercise of this virtue.
I had no part in the sin of Adam, for I was exempted from his disobedience; but because I partook of his nature and by it was his daughter, I humiliated myself in my estimation to nothingness.
In the light of this example then, how far must those humiliate themselves, who not only have had a part in the first sin, but also have committed other sins without number?
The aim and motive of this humiliation moreover, should not be to remove the punishments of those sins, but to make restoration and recompense for the diminution and loss of honor, which was thereby occasioned to the Creator and Lord.
68. If a brother of thine should grievously offend thy natural father, thou wouldst not be a loving and loyal daughter of thy father, nor a true sister to thy brother, if thou wouldst not grieve for the offense and weep not over his ruin as over thy own; for to the father is due reverence and to thy brother thou owest love as to thyself.
Consider then, dearest, and examine in the proper light, how much difference there is between thy Father who is in heaven and thy natural father, and how all of you are his children, bound together by the strictest obligation of brethren and of servants of one true Master.
Just as thou wouldst shed tears of humiliation and confusion at some ignominious fault of thy natural brother; so I wish that thou do it for the sins, which the mortals commit against God, sorrowing for them in confusion as if thou wert responsible for them thyself.
That is what I did at the thought of the disobedience of Adam and Eve and of all the evils, which ensued therefrom to the human race.
And the Most High was pleased with my charitable interest; for most agreeable in his sight are the tears shed for the sins, which are forgotten by those, that have committed them.
69. At the same time see thou bear ever in mind, that, no matter how great and rare are the favors received from the Most High, thou do not despise the danger of sin nor contemn the solicitous and humble performance of the ordinary duties of precept and charity.
For these do not oblige thee to leave the presence of God: faith teaches thee, and inspiration should govern thee, to bear Him with thee in all occupations and places, quitting thyself and thy inclinations, but fulfilling in all things the will of thy Lord and Spouse.
Do not allow thyself to be led in these sentiments by the trend of thy own inclinations, nor by that which seems to agree with thy own interior liking and taste; for many times the greatest danger is hidden beneath this cloak.
In such doubts and hesitations let holy obedience be thy umpire and master; through it thou canst decide securely, and thou wilt need no other criterion for thy actions.
Great victories and advances in merit are connected with the true submission of self and subjection of our own judgments to those of others.
Thou shouldst never wish to retain for thyself the power to will or not to will: then thou shalt sing of victories and overcome thy enemies.