"And Mary rising up in those days," says the sacred text, "went into the hill country with haste, into a city of Jude" (Luke 1, 39). This rising up of our heavenly Queen signified not only her exterior preparations and setting out from Nazareth on her journey, but it referred to the movement of her spirit and to the divine impulse and command which directed Her to arise interiorly from the humble retirement, which She had chosen in her humility. She arose as it were from the feet of the Most High, whose will and pleasure She eagerly sought to fulfill, like the lowliest handmaid, who according to the word of David (Ps. 122, 2) keeps her eyes fixed upon the hands of her Mistress, awaiting her commands. Arising at the bidding of the Lord She lovingly hastened to accomplish his most holy will, In procuring without delay the sanctification of the Precursor of the incarnate Word, who was yet held prisoner in the womb of Elisabeth by the bonds of original sin. This was the purpose and object of this journey. Therefore the Princess of heaven arose and proceeded in diligent haste, as mentioned by the Evangelist saint Luke.

Leaving behind then the house of her father and forgetting her people (Ps. 44, 11), the most chaste spouses, Mary and Joseph, pursued their way to the house of Zacharias in mountainous Judea. It was twenty six leagues distant from Nazareth, and the greater part of the way was very rough and broken, unfit for such a delicate and tender Maiden. All the convenience at their disposal for the arduous undertaking was an humble beast, on which She began and pursued her journey. Although it was intended solely for her comfort and service, yet Mary, the most humble and unpretentious of all creatures, many times dismounted and asked her spouse saint Joseph to share with Her this commodity and to lighten the difficulties of the way by making use of the beast. Her discreet spouse never accepted this offer; and in order to yield somewhat to the solicitations of the heavenly Lady, he permitted her now and then to walk with him part of the way, whenever it seemed to him that her delicate strength could sustain the exertion without too great fatigue. But soon he would again ask Her, with great modesty and reverence, to accept of this slight alleviation and the celestial Queen would they obey and again proceed on her way seated in the saddle.

Thus alleviating their fatigue by humble and courteous contentions, the most holy Mary and saint Joseph continued on their journey, making good use of each single moment. They proceeded alone, without accompaniment of any human creatures; but all the thousand angels, which were set to guard the couch of Solomon, the most holy Mary, attended upon them (Cant. 3, 7). Although the angels accompanied them in corporeal form, serving their great Queen and her most holy Son in her womb, they were visible only to Mary. In the company of the angels and of saint Joseph, the Mother of grace journeyed along, filling the fields and the mountains with the sweetest fragrance of her presence and with the divine praises, in which She unceasingly occupied herself. Sometimes She conversed with the angels and, alternately with them, sang divine canticles concerning the different mysteries of the Divinity and the works of Creation and of the Incarnation. Thus ever anew the pure heart of the immaculate Lady was inflamed by the ardors of divine love. In all this her spouse saint Joseph contributed his share by maintaining a discreet silence, and by allowing his beloved Spouse to pursue the flights of her spirit; for, lost in highest contemplation, he was favored with some understanding what was passing within her soul.

At other times the two would converse with each other and speak about the salvation of souls and the mercies of the Lord, of the coming of the Redeemer, of the prophecies given to the ancient Fathers concerning Him, and of other mysteries and sacraments of the Most High. Something happened on the way, which caused great wonder in her holy spouse Joseph: he loved his Spouse most tenderly with a chaste and holy love, such as had been ordained in Him by the special grace and dispensation of the divine love itself (Cant. 2, 4); in addition to this privilege (which was certainly not a small one) the saint was naturally of a most noble and courteous disposition, and his manners were most pleasing and charming; all this produced in him a most discreet and loving solicitude, which was yet increased by the great holiness, which he had seen from the beginning in his Spouse and which was ordained by heaven as the immediate object of all his privileges. Therefore the saint anxiously attended upon most holy Mary and asked her many times, whether She was tired or fatigued, and in what He could serve Her on the journey. But as the Queen of heaven already carried within the virginal chamber the divine fire of the incarnate Word, holy Joseph, without fathoming the real cause, experienced in his soul new reactions, proceeding from the words and conversations of his beloved Spouse. He felt himself so inflamed by divine love and imbued with such exalted knowledge of the mysteries touched upon in their conversations, that he was entirely renewed and spiritualized by this burning interior light. The farther they proceeded and the more they conversed about these heavenly things, so much the stronger these affections grew, and he became aware, that it was the words of his Spouse, which thus filled his heart with love and inflamed his will with divine ardor.

Having pursued their journey four days, the most holy Mary and her spouse arrived at the town of Juda, where Zachary and Elisabeth then lived. This was the special and proper name of the place, where the parents of saint John lived for a while, and therefore the Evangelist saint Luke specifies it, calling it Juda, although the commentators have commonly believed that this was not the name of the town in which Elisabeth and Zacharias lived, but simply the name of the province, which was called Juda or Judea; just as for the same reason the mountains south of Jerusalem were called the mountains of Judea. But it was expressly revealed to me that the town was called Juda and that the Evangelist calls it by its proper name; although the learned expositors have understood by this name of Juda the province, in which that town was situated. This confusion arose from the fact that some years after the death of Christ the town Juda was destroyed, and, as the commentators found no trace of such a town, they inferred that saint Luke meant the province and not a town; thus the great differences of opinion in regard to the place, where most holy Mary visited Elisabeth, are easily explained.

It was at this city of Juda and at the house of Zacharias that most holy Mary and Joseph arrived. In order to announce their visit, saint Joseph hastened ahead of Mary and calling out saluted the inmate the house, saying: "The Lord be with you and fill souls with divine grace." Elisabeth was already forewarned, for the Lord himself had informed her in a vision that Mary of Nazareth had departed to visit her. She had also in this vision been made aware that the heavenly Lady was most pleasing in the eyes of the Most High; while the mystery of her being the Mother God was not revealed to her until the moment, when they both saluted each other in private. But saint Elisabeth immediately issued forth with a few of her family, in order to welcome most holy Mary, who, as the more humble and younger in years, hastened to salute her cousin, saying: "The Lord be with you, my dearest cousin, and Elisabeth answered : "The same Lord reward you for having come in order to afford me this pleasure.'' With these words they entered the house of Zacharias and what happened I will relate in the following chapter.

After the first salutation of Elisabeth by the most holy Mary, the two cousins retired, as I have said at the end of the preceding chapter. And immediately the Mother of grace saluted anew her cousin saying: "May God save thee, my dearest cousin, and may his divine light communicate to thee grace and life'' (Luke 1, 40). At the sound of most holy Mary's voice, saint Elisabeth was filled by the Holy Ghost and so enlightened interiorly, that in one instant she perceived most exalted mysteries and sacraments. These emotions, and those that at the same time were felt by the child John in the womb of his mother, were caused by the presence of the Word made flesh in the bridal chamber of Mary's womb, for, making use of the voice of Mary as his instrument, He, as Redeemer, began from that place to use the power given to Him by the eternal Father for the salvation and justification of the souls. And since He now operated as man, though as yet of the diminutive size of one conceived eight days before, He assumed, in admirable humility, the form and posture of one praying and beseeching the Father. He asked in earnest prayer for the justification of his future Precursor and obtained it at the hands of the blessed Trinity.

This happened before the most holy Mary had put her salutation into words. At the pronunciation of the words mentioned above, God looked upon the child in the womb of saint Elisabeth, and gave it perfect use of reason, enlightening it with his divine light, in order that he might prepare himself by foreknowledge for the blessings which he was to receive. Together with this preparation he was sanctified from original sin, made an adopted son of God, and filled with the most abundant graces of the Holy Ghost and with the plenitude of all his gifts; his faculties were sanctified, subjected and subordinated to reason, thus verifying in himself what the archangel Gabriel had said to Zacharias; that His son would be filled with the Holy Ghost from the womb of his mother (Luke 1, 17). At the same time the fortunate child, looking through the walls of the maternal womb as through clear glass upon the incarnate Word, and assuming a kneeling posture, adored his Redeemer and Creator, whom he beheld in most holy Mary as if enclosed in a chamber made of the purest crystal. This was the movement of jubilation, which was felt by his mother Elisabeth as coming from the infant in her womb (Luke 1, 44). Many other acts of virtue the child John performed during this interview, exercising faith, hope, charity, worship, gratitude, humility, devotion and all the other virtues possible to him there. From that moment he began to merit and grow in sanctity, without ever losing it and without ever ceasing to exercise it with all the vigor of grace.

Saint Elisabeth was instructed at the same time in the mystery of the Incarnation, the sanctification of her own son and the sacramental purpose of this new wonder. She also became aware of the virginal purity and of the dignity of the most holy Mary. On this occasion, the heavenly Queen, being absorbed in the vision of the Divinity and of the mysteries operated by it through her most holy Son, became entirely godlike, filled with the clear light of the divine gifts which She participated; and thus filled with majesty saint Elisabeth saw Her.

Filled with admiration at what She saw and heard in regard to these divine mysteries, saint Elisabeth was wrapt in the joy of the Holy Ghost; and, looking upon the Queen of the world and what was contained in Her, she burst forth in loud voice of praise, pronouncing the words reported to us, by saint Luke: "Blessed are Thou among women and blessed is the fruit of thy womb. And whence is this to me, that the Mother of my Lord should come to me? For behold as soon as the voice of thy salutation sounded in my ears, the infant in my womb leaped for joy, and blessed art Thou, that has believed, because those things shall be accomplished, that were spoken to Thee by the Lord." In these prophetic words saint Elisabeth rehearsed the noble privileges of most holy Mary, perceiving by the divine light what the power of the Lord had done in Her, what He now performed, and what He was to accomplish through Her in time to come. All this also the child John perceived and understood, while listening to the words of his mother; for she was enlightened for the purpose of his sanctification, and since he could not from his place in the womb bless and thank her by word of mouth, She, both for herself and for her son, extolled the most holy Mary as being the instrument of their good fortune.

These words of praise, pronounced by saint Elisabeth were referred by the Mother of wisdom and humility to the Creator; and in the sweetest and softest voice She intoned the Magnificat as recorded by saint Luke (Ch. 1, 46-55)

Just as saint Elisabeth was the first one who heard this sweet canticle from the mouth of most holy Mary, so she was also the first one who understood it and, by means of her infused knowledge, commented upon it. She penetrated some of the great mysteries. which its Authoress expressed therein in so few sentences. The soul of most holy Mary magnified the Lord for the excellence of his infinite Essence; to Him She referred and yielded all glory and praise (I Tim. 1, 17), both for the beginning and the accomplishment of her works. She knew and confessed that in God alone every creature should glory and rejoice, since He alone is their entire happiness and salvation (11 Cor. 10 17). She confessed also the equity and magnificence of the Most high in attending to the humble and in conferencing upon them his abundant spirit of divine love (Ps. 137, 6). She saw how worthy of mortals it is to perceive, understand and ponder the gifts that were conferred on the humility of Her, whom all nations were to call blessed, and how all the humble ones, each according to his degree, could share the same good fortune. By one word also She expressed all the mercies, benefits and blessings, which the Almighty showered upon Her in his holy and wonderful name; for She calls them altogether "great things" since there was nothing small about anything that referred to this great Queen and Lady.

And as the mercies of the Most High overflowed from Mary's plenitude to the whole human race, and as She was the portal of heaven, through which they issued and continue to issue, and through which we are to enter into the participation of the Divinity; therefore She confessed, that the mercy of the Lord in regard Her is spread out over all the generations, communicating itself to them that fear Him. And just as the infinite mercies raise up the humble and seek out those that fear God; so also the powerful arm of divine justice scatters and destroys those who are proud in the mind of their heart, and hurls them from their thrones in order to set in their place the poor and lowly. This justice of the Lord was exercised in wonderful splendor and glory upon the chief of all the proud, Lucifer and his followers, when the almighty arm of God scattered and hurled them (because they themselves precipitated themselves) from their exalted seats which befitted their angelic natures and their graces, and which they occupied according to the original (Isaias 14; Apoc. 12) decree of the divine love. For by it He intended that all should be blessed (I Tim. 2, 4) while they, in trying to ascend in their vain pride to positions, which they neither could attain nor should aspire to, on the contrary cast themselves from those which they occupied (Isaias 14,13).

When it was time to come forth from their retirement, saint Elisabeth offered herself and her whole family and all her house for the service of the Queen of heaven. She asked Her to accept, as a quiet retreat, the room which she herself was accustomed to use for her prayers, and which was much retired and accommodated to that purpose. The heavenly Princess accepted the chamber with humble thanks, and made use of it for recollecting Herself and sleeping therein, and no one ever entered it, except the two cousins. As for the rest She offered to serve and assist Elisabeth as a handmaid, for She said, that this was the purpose of visiting her and consoling her. O what friendship is so true, so sweet and inseparable, as that which is formed by the great bond of the divine love! How admirable is the Lord in manifesting this great sacrament of the Incarnation to three women before He would make it known to any one else in the human race! For the first was saint Anne, as I have said in its place; the second one was her Daughter and the Mother of the Word, most holy Mary; the third one was saint Elisabeth, and conjointly with Her, her son, for he being yet in the womb of his mother, cannot be considered as distinct from her. Thus "the foolishness of God is wiser than men," as saint Paul says.

The most holy Mary and Elisabeth came forth from their retirement at nightfall, having passed a long time together; and the Queen saw Zacharias standing before her in his muteness, and She asked him for his blessing as from a priest of the Lord, which the saint also gave to Her. Yet, although She tenderly pitied him for his affliction, She did not exert her power to cure him, because She knew the mysterious occasion of his dumbness; yet She offered a prayer for him. Saint Elisabeth, who already knew the good fortune of the most chaste spouse Joseph, although he himself as yet was not aware of it, entertained and served him with great reverence and highest esteem. After staying three days in the house of Zacharias, however, he asked permission of his heavenly Spouse Mary to return to Nazareth and leave Her in the company of saint Elisabeth in order to assist her in her pregnancy. The holy husband left them with the understanding that he was to return in order to accompany the Queen home as soon as they should give him notice; saint Elisabeth offered him some presents to take home with him; but he would take only a small part of them, yielding only to their earnest solicitations, for this man of God was not only a lover of poverty, but was possessed of a magnanimous and noble heart. Therewith he pursued his way back to Nazareth, taking along with him the little beast of burden, which they had brought with them. At home, in the absence of his Spouse, he was served by a neighboring woman and cousin of his, who, also when most holy Mary was at home, was wont to come and go on necessary errands outside of the house.

In conformity with this instruction and new mandate of the Most High, the Princess of heaven ordered all her occupations in the house of her cousin Elisabeth. She rose up at midnight in accordance with her former custom, spending the hours in the continued contemplation of the divine mysteries and giving to waking and sleep the time, which most perfectly and exactly agreed with the natural state and conditions of her body. In labor and repose She continued to receive new favors, illuminations, exaltation and caresses of the Lord. During these three months She had many visions of the Divinity, mostly abstractive in kind. More frequent still were the visions of the most holy humanity of the Word in its hypostatic union; for her virginal womb, in which She bore Him, served Her as her continual altar and sanctuary. She beheld the daily growth of that sacred body. By this experience and by the sacraments, which every day were made manifest to Her in the boundless fields of the divine power and essence, the spirit of this exalted Lady expanded to vast proportions. Many times would She have been consumed and have died by the violence of her affections, if She had not been strengthened by the power of the Lord. To these occupations, which were concealed from all, She added those, which the service and consolation of her cousin Elisabeth demanded, although She did not apply one moment more to them, than charity required. These fulfilled, She turned immediately to her solitude and recollection, where she could pour out the more freely her spirit before the Lord.

Not less solicitous was She to occupy Herself interiorly, while She was engaged for many hours in manual occupations. And in all this the Precursor was so fortunate that the great Queen, with her own hands, sewed and prepared the swaddling clothes and coverlets in which he was to be wrapped and reared; for his mother Elisabeth, in her maternal solicitude and attention, had secured for saint John this good fortune humbly asking this favor of the heavenly Queen. Mary with incredible love and subjection complied with her request in order to exercise Herself in obedience to her cousin, whom She wished to serve as the lowest handmaid; for in humility and obedience most holy Mary always surpassed all men. Although saint Elisabeth sought to anticipate Her in much that belonged to her service, yet, in her rare prudence and wisdom, Mary knew flow to forestall her cousin, always gaining the triumph of humility.

In this way most holy Mary put into practice the doctrine of the eternal Word who humiliated himself so far, that, being the form of the eternal Father, the figure of his substance, true God of the true God, He nevertheless assumed the form and condition of a servant (Heb. 1, 3, Philip 2, 6, 7). This Lady was the Mother of God, Queen of all creation, superior in excellence and dignity to all creatures, and yet She remained the humble servant of the least of them; and never would She accept homage and service as if due to Her, nor did She ever exalt Herself, or fail to judge of Herself in the most humble manner. What shall we now say of our most execrable presumption and pride? Since, full of the abomination of sin, we are so senseless as to claim for ourselves with dreadful insanity the homage and veneration of all the world? And if this is denied us, we quickly lose the little sense which our passions have left us. This whole heavenly history bears the stamp of humility, and is a condemnation of our pride. And since it is not my office to teach or correct, but to be taught and to be corrected, I beseech and pray all the faithful children of light to place this example before their eyes for our humiliation.

It would not have been difficult for the Lord to preserve his most holy Mother from such extreme lowliness and from the occasions in which She embraced it He could have exalted Her before creatures, ordaining that She be renowned, honored and respected by all; just as He knew how to procure homage and renown for others as Assuerus did for Mardocheus. Perhaps, if this had been left to the judgment of men, they would have so managed that a Woman more holy than all the hierarchies of heaven, and who bore in her womb the Creator of the angels and of the heavens, should be surrounded by a continual guard of honor, withdrawn from the gaze of men and receiving the homage of all the world; it would have seemed to them unworthy of Her to engage in humble and servile occupations, or not to have all things done only at her command, or to refuse homage, or not to exercise fullest authority. So narrow is human wisdom, if that can be called wisdom, which is so limited. But such fallacy cannot creep into the true science of the saints, which is communicated to them by the infinite wisdom of the Creator, and which esteems at their just weight and price these honors without confounding the values of the creatures. The Most High would have denied his beloved Mother much and benefited Her little, if He had deprived and withdrawn from Her the occasion of exercising the profoundest humility and had instead exposed Her to the exterior applause of men. It would also be a great loss to the world to be without this school of humility and this example for the humiliation and confusion of its pride.

The hour for the rising of the morning star, which was to precede the clear Sun of justice and announce the wished-for day of the law of grace, had arrived (John 5, 35). The time was suitable to the Most High for the appearance of his Prophet in the world; and greater than a prophet was John, who pointing out with his finger the Lamb (John 1, 29), was to prepare mankind for the salvation and sanctification of the world. Before issuing from the maternal womb the Lord revealed to the blessed child the hour in which he was to commence his mortal career among men. The child had the perfect use of his reason, and of the divine science infused by the presence of the incarnate Word. He therefore knew that he was to arrive at the port of a cursed and dangerous land, and to walk upon a world full of evils and snares, where many are overtaken by ruin and perdition.

At the request of his mother the Queen received in her arms the newborn child and offered him as a new oblation to the eternal Father, and his Majesty, well pleased, accepted it as the first-fruits of the Incarnation and of the divine decrees. The most blessed child, full of the Holy Ghost, acknowledged his sovereign Queen, showing Her not only interior, but outward reverence by a secret inclination of his head, and again he adored the divine Word, which was manifested to him in her womb by an especial light. And as he also was aware, that he was privileged before all men, the grateful child performed acts of fervent thanksgiving, humility, love and reverence of God and of his Virgin Mother. The heavenly Queen, in offering him to the eternal Father, pronounced this prayer for him: "Highest Lord and Father, all holy and powerful, accept in thy honor this offering and seasonable fruit of thy most holy Son and my Lord. He is sanctified by the Onlybegotten and rescued from the effects of sin and from the power of thy ancient enemies. Receive this morning's sacrifice, and infuse into this child the blessings of thy holy Spirit, in order that he may be a faithful minister to Thee and to thy Onlybegotten." This prayer of our Queen was efficacious in all respects, and She perceived how the Lord enriched this child, chosen as his Precursor; and She also felt within Herself the effects of these admirable blessings.

Then they bespoke the arrangements for the circumcision of the child, for the time appointed by the law was approaching. Complying with the custom observed among the Jews, especially among the more distinguished, many relatives and other acquaintances of the house of Zacharias began to gather, in order to resolve upon the name to be given to the child; for, in addition to the ordinary preparations and consultations concerning the name to be given to a son, the high position of Zacharias and Elisabeth and the news of the miraculous fecundity of the mother naturally suggested the existence of some great mystery to the minds of all their relations. Zacharias was still dumb, and therefore it was necessary that saint Elisabeth should preside at this meeting. Over and above the high esteem which she inspired, she now exhibited such evident signs of the exalted renewal and sanctification of her soul, which resulted from the knowledge of the mysteries and from the intercourse with the Queen of heaven, that all her relatives and friends noticed the change. For even in her countenance she exhibited a kind of effulgence which made her mysteriously attractive and was the reflection of the Divinity, in whose presence she lived.

The relatives then appealed by signs to Zacharias, who, being unable to speak, asked for a pen and declared his will by writing upon the tablet: "Johannes est nomen ejus." ''John is his name.'' At the same time most holy Mary, making use of her power over all nature, commanded the dumbness to leave him, his tongue to be loosened, as the moment had arrived when it should bless the Lord. At this heavenly command he found himself freed from his affliction, and, to the astonishment and fear of all present, he began to speak as narrated by the Evangelist. What I say here is not adverse to the Gospel narrative; for, although it is there related, that the angel foretold Zacharias that he should remain mute until his message should be fulfilled, yet God, when He reveals any decree of his will, absolutely unfailing as they are, does not always reveal the means or the manner of their fulfillment, foreseen by Him in his infinite foreknowledge. Thus the archangel announced to Zacharias the punishment of his unbelief, but he did not tell him that he should he freed from it by the intercession of most holy Mary, although this also had been foreseen and decreed.

Therefore, just as the voice of our Lady Mary was the instrument for the sanctification of the child John and his mother, so her secret mandate and her intercession had the effect of loosening the tongue of Zacharias, filling him with the holy Spirit and the gift of prophecy. Hence he broke forth in the words (Luke 1, 68-79):

 

1. "Blessed be the Lord God of Israel; because He hath visited and wrought the redemption of his people:

In the divine canticle of the Benedictus Zacharias embodied all of the highest mysteries, which the ancient prophets had foretold in a more profuse manner concerning the Divinity, Humanity and the Redemption of Christ, and in these few words he embraces many great sacraments. He also understood them by the grace and light, which filled his spirit, and which raised him up in the sight of all that had come to attend the circumcision of his son; for all of them were witnesses to the solving of his tongue and to his divine prophecies. I will hardly be able to give an explanation of the deep meaning of these prophecies, such as they had in the mind of that holy priest.

At the call of Elisabeth, the most fortunate of husbands, saint Joseph, had come in order to attend most holy Mary on her return to her home in Nazareth. On arriving at the house of Zacharias he had been welcomed with indescribable reverence and devotion by saint Elisabeth and Zacharias; for now also the holy priest knew that he was the guardian of the sacramental treasures of heaven, though this was yet unknown to the great patriarch saint Joseph himself. His heavenly Spouse received him in modest and discreet jubilation. and, kneeling before him, She, as usual, besought his blessing, and also his pardon, for having failed to serve him for nearly three months during her attendance upon her cousin Elisabeth. Though She had been guilty of no fault, nor even of an imperfection in thus devotedly fulfilling the will of God in conformity with the wishes of her spouse, yet, by this courteous and endearing act of humility, She wanted to repay her husband for the want of her consoling companionship. The holy Joseph answered that as he now again saw Her, and again enjoyed her delightful presence, he was relieved of the pain caused by her absence. In the course of a few days they announced the day of their departure. Thereupon the princess Mary took leave of the priest Zacharias. As he had already been enlightened by the Lord concerning the dignity of the Virgin Mother, he addressed Her with the greatest reverence as the living sanctuary of the Divinity and humanity of the eternal Word. "My Mistress," he said, "praise and bless eternally thy Maker, who in his infinite mercy has chosen Thee among all his creatures as his Mother, as the sole Keeper of all his great blessings and sacraments. Be mindful of me, thy servant, before thy Lord and God, that He may lead me in peace through this exile to the security of the eternal peace which we hope for, and that through thee I may merit the vision of his Divinity, which is the glory of the saints. Remember also, O Lady, my house and family, and especially my Son John, and pray to the Most High for thy people."

The whole household of Zacharias had been sanctified by the presence of most holy Mary and of the incarnate Word in her womb; all its inmates had been edified by her example, instructed by her conversations and teachings, and sweetly affected by her intercourse and modest behavior. While She had drawn toward Herself all the hearts of that happy family, She also merited and obtained for them from her most holy Son the plenitude of celestial gifts. Holy Joseph was held in high veneration by Zacharias, Elisabeth and John; for they had come to know his high dignity before he himself was yet aware of it, The blessed Patriarch, happy in his Treasure, the full value of which as yet he did not know, took leave of all and departed for Nazareth: what happened on the way I will narrate in the following chapter. But before they began their journey most holy Mary, on bended knees, besought saint Joseph to bless Her, as She was accustomed to do on such occasions, and after She had received his blessing, they betook themselves on their journey.

For two reasons, my daughter, the divine effects wrought through me by my Son in saint John and Elisabeth were concealed, while those in Zacharias were manifest. First, because Elisabeth spoke out clearly in praise of the incarnate Word and of me; yet at the time it was not proper that either this mystery or my dignity should be openly known; the coming of the Messias was to be manifested by other more appropriate means. Secondly, not all hearts were so well prepared as that of Elisabeth for receiving such precious and unprecedented seed of divine knowledge, nor would they have welcomed such sacramental revelation with due reverence. On the other hand it was more becoming that Zacharias in his priestly dignity should proclaim what was then to be made known; for the beginnings of the heavenly light would be accepted more readily from him than from saint Elisabeth, especially while he was present. That which she said, was reserved to bring forth its effects in due time. Although the words of God have their own inherent force; yet the more sweet and acceptable manner of communicating with the ignorant and the unskilled in divine mysteries is by means of the priest.

Likewise it was proper that the dignity and honor of the priesthood should receive its due; for the Most High holds the priests in such esteem, that if He finds them in the right disposition, He exalts them and fills them with his Spirit in order that the world may venerate them as his chosen and anointed ones. Moreover the wonders of the Lord run less risk in priests. even when they are more openly revealed to them, If they live up to their dignity, their works in comparison with those of the other creatures, are like those of the angels and of the seraphim. Their countenance should be resplendent, like that of Moses, when he came forth from converse with the Lord (Exod. 34, 29). At least they should deal with the rest of men in such a manner that they be honored and revered as next to God. I desire that thou understand, my dearest, that the Most High is greatly incensed against the world in this matter: as well against the priests as against laymen. Against the priests because, forgetting their exalted dignity, they debase themselves by a contemptible, degraded and scandalous life, giving bad example to the world by mixing up with it to the neglect of their sanctification. And against the laymen, because they act with a foolhardy presumption toward the anointed of the Lord, whom, though imperfect and blameless in their lives, they ought to honor and revere as taking the place of Christ, my most holy Son, on earth.

On account of this reverence due to the priesthood my behavior toward saint Zacharias was different from that toward Elisabeth. For, although the Lord wished, that I should be the instrument, by which the gifts of the holy Spirit should be communicated to both; yet I saluted Elisabeth in such a manner, that I at the same time showed a certain authority, exerting my power over the original sin of her son; for at my words this sin was forgiven him, and both mother and son were filled with the Holy Ghost. As I had not contracted original sin and was exempt from it, I possessed dominion over it on this occasion: I commanded as the Mistress, who had triumphed over it by the help of the Lord (Gen. 3, 5), and who was no slave of it, as all the sons of Adam, who sinned in him (Rom. 5, 12). Therefore the Lord desires that, in order to free John from the slavery and chains of sin, I should command over it as one who never was subject to its bondage. I did not salute Zacharias in this authoritative way, but I prayed for him, observing the reverence and decorum due to his dignity and my modesty. I would not have commanded the tongue of the priest to be loosened, not even mentally and secretly, if the Most High had not enjoined it upon me, intimating at the same time, that the defect of speech hardly suited his office, for a priest should stand ready to serve and praise the Almighty with all his powers. In regard to the respect due to priests I will tell thee more on another occasion; let this suffice at present for the solution of thy doubt.

But from my instruction today learn especially to seek direction in the way of virtue and of eternal life in all thy intercourse with men, be they above or below thee in dignity. Imitate therein me and my cousin Elisabeth, with due discretion asking all to direct thee and guide thee; for in return for such humility the Lord will provide thee with secure counsel and divine light for exercising thy discreet and sincere love of virtue. Drive away, or do not allow thyself to be influenced by even the least breath of flattery and avoid the conversations which expose thee to it; for such deceitful pleasure darkens the light and perverts the unsuspecting mind. The Lord is so jealous of the souls especially beloved by Him, that He will immediately turn away from them if they find pleasure in the praises of men and seek to recompense themselves by their flatteries; since by this levity they become unworthy of his favors. It is not possible to unite in a soul the adulations of the world and the caresses of the Most High. For these latter are sincere, holy, pure, and lasting: they humiliate, cleanse, pacify and illumine the heart; while on the other hand the flatteries of creatures are vain, fleeting, deceitful, impure and false, issuing from the mouths of those who are all liars (Ps. 115, 11); and whatever is deceitful is a work of the enemy.

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