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Chapter 10

God's Son speaks these words, saying: ”O, Rome, you repay me badly for my many favors. I am God, who created all things, and I manifested my great love through the harsh death of my body, a death I willed to endure for the salvation of souls. Three are the paths on which I wished to come to you, and truly you wished to betray me on all of them. You hung a large rock overhead to crush me on the first path. You placed a sharp spear on the second path to block my way to you. You dug a moat in the third path for me to fall into unawares and drown. What I have said now should not be understood in a physical but a spiritual sense. I am speaking to the inhabitants of Rome who act in this way but not to my friends who reject their works.

The first path by which I am accustomed to enter the human heart is the fear of God. They have hung over it an enormous rock, that is, the great presumption of a hardened heart that does not fear the judge whom none can withstand. They say in their hearts: 'Should the fear of God come to me, the presumption of my heart shall crush it.' The second path by which I come is the inspiration of divine counsel, which often also comes through preaching and teaching. People block me from this path with a spear through their delight in sinning against my precepts and through their firm resolution to persevere in wickedness until they can no longer keep it up. This is the spear that blocks God's grace from coming to them. The third path is the Holy Spirit's enlightenment in each person's heart by which people can understand and ponder the nature and greatness of what I have done for them and what I suffered for them. They dig a deep moat for me by saying in their hearts: 'I love my pleasure more than his charity. I'm satisfied by just thinking about the enjoyments of the present life.' So they drown divine love and all my deeds, as it were, in a deep moat.
The inhabitants of Rome do all this to me, and certainly show it in their words and deeds. They count my words and deeds for nothing, cursing and insulting me and my Mother and my saints both in jest and in earnest, whether happy or angry, instead of giving me thanks. They do not live according to Christian customs, as the Holy Church commands, having no more love for me than the demons. The demons prefer to endure their wretchedness forever and hold on to their own wickedness rather than to see me and join me in perennial glory. These are the people who refuse to receive my body, which is consecrated from the altar bread, as I myself established, and whose reception is a great help against the devil's temptations. How wretched they are who scorn such help while they are still healthy and reject it like poison, because they do not wish to refrain from sin!
I shall now come by a way unknown to them through the power of my divinity, bringing vengeance on the scorners of my humanity. And just as they have prepared three obstacles on their paths to prevent my coming to them, so too I shall prepare three other obstacles for them, the bitterness of which they shall know and taste both dead and alive. My rock is a sudden and unforeseen death that shall crush them so that all their merriments will be left behind, and their souls will be forced to come alone to my judgment. My spear is my justice, and it shall separate them from me so that they will never taste of the one who redeemed them and will never behold the beauty of the one who created them. My moat is the shadowy darkness of hell into which they shall fall, living there in everlasting wretchedness. All my angels in heaven and all the saints shall condemn them, and all the demons and all the souls in hell shall curse them.
Yet I take note of them, and I am saying this about those people with the disposition described above, whether they are religious or secular clergy or laymen or women or their sons and daughters old enough to understand that God forbids every sin, but who nonetheless voluntarily get caught up in sins and shut out God's love and belittle the fear of him.

My will is still the same as it was when I hung upon the cross. I am the same now as I was then, when I forgave the thief his sins upon his asking for mercy and opened for him the gates of heaven. For the other thief, however, who despised me, I unlocked hell's barriers, and there he remains, forever tormented for his sins.”

St. Agnes's words of praise and blessing to the glorious Virgin herself, and about how she prays to the Virgin for the daughter, and about the answer of the Lord and of his sweet Virgin and their consoling words to the bride, and about this world as symbolized by a pot.

      1. Chapter 11

Agnes speaks: ”O, mother Mary, virgin of virgins, you can rightly be called the dawn lit by the true sun, Jesus Christ. Do I call you dawn because of your royal lineage or wealth or honors? Certainly not. You are rightly called the dawn because of your humility, the light of your faith, and your singular vow of chastity. You are the herald introducing the true sun, you are the joy of the righteous, you are the expulsion of demons, you are the consolation of sinners. For the sake of that wedding that God celebrated in you at the time, I pray that your daughter shall remain in your Son's honor and love.”

God's Mother answers: ”What do you mean by this wedding? Tell me for the sake of her who is listening!” Agnes answers: ”You are truly mother and virgin and bride. The most beautiful wedding was celebrated in you at the time when a human nature was joined to God in you without any admixture or loss in his divinity. Virginity and motherhood were united while virginal modesty remained intact, and you became at the same time both mother and daughter of your Creator. This day you gave birth in time to him who was eternally begotten of the Father and has wrought all things with the Father.
The Holy Spirit, within and without you and all around you, made you fruitful as you gave your consent to God's herald. God's Son himself, who was born of you this day, was within you even before his herald came to you. Have mercy, then, on your daughter!
She is like a poor little woman dwelling in a valley with nothing other than some small living creature, such as a hen or a goose. She had so much affection for the lord living on the mountain of the valley that, out of love, she offered the lord of the mountain whatever living creature she had. The lord answers her: 'I have plenty of everything and have no need of your gifts. But are you perhaps giving a little something in order to receive something greater?' She says to him: 'I am not offering this because you need it but because you have permitted such a poor little woman as myself to live with you on your mountain and because your servants show me respect. Therefore, I give you the little comfort I have so that you know that I would do more, if I could, and that I am not ungrateful for your grace.' The lord answers: 'Since you love me with such charity, I will bring you up to my mountain and give you and yours clothing and food each and every year.' Such is the disposition of your daughter now. She surrendered to you the one living thing she had, that is, the love of the world and of her children. Hence, it is for you to provide for her in your kindness.”
In answer the Mother says to the bride of the Son: ”Stand firm, daughter. I shall ask my Son, and he will give you food each and every year and place you on the mountain where thousands upon thousands of angels are his servants. Indeed, if you counted all the persons born from Adam up to the last one who will be born at the end of the world, you shall find more than ten angels for each human being. The world, in fact, is no more than a cooking pot. The fire and ashes beneath the pot are the friends of the world, but God's friends are like the choice morsels of food inside the pot. When the table is ready, then the delicious food will be presented to the lord for him to enjoy. But the pot itself will be smashed, though the fire shall not be extinguished.”

The Virgin Mother's words to the daughter about the vicissitudes of God's friends in this world, who are at times spiritually distressed and at other times comforted, and about the meaning of spiritual distress and comfort, and about how God's friends must rejoice and be comforted in their time.

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