The Glories of MaryChapter VI. Eja ergo advocata nostra! (Ah, then, our advocate!)

So great is the authority of mothers over their children, that although they may be monarchs, having absolute dominion over all the persons in their kingdom, yet their mothers can never become subject to them. It is true that Jesus is now in heaven, for he is seated there at the right hand of the Father even as man, as St. Thomas explains it; by reason of the hypostatic union with the person of the Word, and has supreme dominion over all, and even over Mary; yet it will always be true, that at the time when our Redeemer lived on this earth, he was pleased to humble himself and make himself subject to Mary, as St. Luke teaches us: And he was subject to them: “Erat subditus illis.”⁴⁹⁰ St. Ambrose even says, that Jesus Christ having deigned to make Mary his mother, was obliged as her son to obey her. And therefore, observes Richard of St. Laurence, it is said of the other saints, that they are with God; but of Mary alone can it be said, that not only was it her lot to be subject to the will of God, but that God was also subject to her will.⁴⁹¹ And as it is said of the other holy virgins, as the same author remarks, that they follow the divine Lamb wherever he goes: “Sequuntur agnum quocumque ierit;”⁴⁹² of the Virgin Mary it may be said, that the divine Lamb followed her on this earth, having become subject to her.⁴⁹³

Hence we may say, that though Mary is in heaven, and can no longer command her Son, yet her prayers will ever be the prayers of a mother, and therefore most powerful to obtain whatever she asks. Mary, says St. Bonaventure, has this privilege with her Son, that she is most powerful to obtain by her prayers whatsoever she will.⁴⁹⁴ And wherefore? Precisely for the reason which we have before mentioned, and which we will now examine more fully, namely, because the prayers of Mary are the prayers of a mother. And therefore, says St. Peter Damian, the Virgin has all power in heaven as on earth, being able to raise to the hope of salvation even the most despairing.⁴⁹⁵ And then he adds, that when the mother asks any favor for us of Jesus Christ (called by the saint the altar of mercy where sinners obtain pardon from God), the Son has so great regard for the prayers of Mary, and so great a desire to please her, that when she prays, she seems to command rather than request, and to be a mistress rather than a handmaid.⁴⁹⁶ Thus Jesus would honor this his dear mother, who has honored him so much in her life, by granting her immediately whatever she asks and desires. St. Germanus beautifully confirms this by saying to the Virgin: Thou art mother of God, omnipotent to save sinners, and needest no other recommendation with God, since thou art the mother of true life.⁴⁹⁷

St. Bernardine of Sienna does not hesitate to say that all obey the commands of Mary, even God himself;⁴⁹⁸ signifying by these words, that God listens to her prayers as though they were commands. Hence St. Anselm thus addresses Mary: The Lord, oh holy Virgin, has so highly exalted thee, that by his favor thou canst obtain all possible graces for thy servants, for thy protection is omnipotent.⁴⁹⁹ Thy help is omnipotent, oh Mary: “Omnipotens auxilium tuum, O Maria;” as Cosmas of Jerusalem exclaims. Yes, Mary is omnipotent, adds Richard of St. Laurence, since the queen, by every law, must enjoy the same privileges as the king. For as the power of the Son and mother are the same, the mother by the omnipotent Son is made omnipotent.⁵⁰⁰ As St. Antoninus says: God has placed the whole Church, not only under the patronage, but also under the dominion of Mary.⁵⁰¹

As the mother, then, must have the same power as the Son, justly was Mary made omnipotent by Jesus, who is omnipotent; it being, however, always true, that whereas the Son is omnipotent by nature, the mother is so by grace. And her omnipotence consists in this, that the Son denies nothing that the mother asks; as it was revealed to St. Bridget, who heard Jesus one day addressing Mary in these words: “Oh my mother, thou knowest how I love thee; ask from me, then, whatever thou dost desire, for there is no demand of thine that will not be graciously heard by me.”⁵⁰² And the reason that he added was beautiful: “Mother, when thou wast on earth, there was nothing thou didst refuse to do for love of me; now that I am in heaven, it is just that I refuse nothing which thou dost ask of me.”⁵⁰³ Mary is, then, called omnipotent in the sense in which it can be understood of a creature, who is not capable of any divine attribute. She is omnipotent, because she obtains by her prayers whatever she wishes.

With reason, then, oh our great advocate! says St. Bernard, dost thou only wish, and it is done: “Velis tu et omnia fient.” And St. Anselm: Whatever thou askest, oh Virgin! cannot but be done.⁵⁰⁴ Wish, and it will be done; dost thou wish to raise the most abandoned sinner to an exalted sanctity, to thee it is given to do it. The blessed Albertus Magnus represents Mary speaking thus: I must be asked to wish, for if I wish it must be done.⁵⁰⁵ Hence St. Peter Damian, contemplating this great power of Mary, and praying her to have pity on us, says: Oh Mary! oh our beloved advocate! since thou hast a heart so compassionate, that thou canst not behold the miserable without pity; and, at the same time, hast so great a power with God to save all those whom thou dost defend; deign to intercede in behalf of us miserable creatures, who place in thee all our hopes. If our prayers do not move thee, may thy merciful heart at least move thee; may thy power at least move thee, since God, for this end, has enriched thee with so much power, that the richer thou art in the power to aid us, so much more compassionate thou mayest be in thy desire to aid us.⁵⁰⁶ Of this, St. Bernard assures us, saying, that Mary is abundant in mercy as well as in power; as her charity is most powerful, so also is it most merciful in our behalf, and this is manifested to us continually by its effects.⁵⁰⁷

Even when she was living on this earth, the only thought of Mary, after the glory of God, was to relieve the wretched. And we know that then she enjoyed already the privilege of obtaining whatever she asked. This we know from what took place at the nuptials of Cana of Galilee, when the wine failed, and the blessed Virgin, compassionating the distress and mortification of that family, asked the Son to relieve them by a miracle, making known to him this want: They have no wine: “Vinum non habent.”⁵⁰⁸ Jesus answered: “Woman, what is that to thee and to me? my hour is not yet come.”⁵⁰⁹ Observe, that although the Lord appeared to refuse this favor to his mother, by saying: Of what importance is it, oh woman, to me and to thee that the wine has failed? It does not become me now to perform any miracle, as the time has not arrived, the time of my preaching, when with signs I must confirm my doctrine; yet, notwithstanding this, Mary, as if the Son had already granted her the favor, said to the attendants: Fill the water-pots with water: “Imple hydrias aqua.”⁵¹⁰ Come fill the water-pots, and you will be consoled; and Jesus Christ, indeed, to please his mother, changed that water into the best wine. But how is this? If the time appointed for miracles was the time of preaching, how could it be anticipated by the miracle of the wine, contrary to the divine decree? Nothing, it may be answered, was done contrary to the divine decrees; for although, generally speaking, the time for signs had not come, yet from eternity God had established by another general decree, that nothing the divine mother could ask should be denied her; and therefore Mary, well acquainted with her privilege, although her Son seemed to have then set aside her petition, said notwithstanding, that the water-pots should be filled, as though the favor were already granted. This, St. John Chrysostom would express, when commenting on the passage of John above mentioned—“Oh woman, what is that to thee and to me?”—he says, that although Jesus had answered thus, yet, for the honor of his mother, he did not fail to comply with her demand.⁵¹¹ St. Thomas confirms the same, when he observes, that by these words—“My hour has not yet come”—Jesus Christ wished to show that he would have deferred the miracle, if another had asked him to perform it; but because his mother asked it, he immediately performed it.⁵¹² St. Cyril and St. Jerome confirm this, according to Barrada. And Jansenius of Ghent says, commenting on the same passage of St. John: That he might honor his mother, he anticipated the time of working miracles.⁵¹³

In a word, it is certain that no creature can obtain for us miserable sinners so many mercies as this good advocate, who is honored by God with this privilege, not only as his beloved handmaid, but also as his true mother. William of Paris says this when addressing her.⁵¹⁴ It is enough that Mary speaks, and the Son does all she wishes. The Lord, speaking to the spouse of the Canticles, by whom is understood Mary, says: “Thou that dwellest in the gardens, the friends hearken, make me hear thy voice.”⁵¹⁵ The friends are the saints, who, when they ask any favor for their clients, wait until their queen prays to God for it and obtains it; for, as was said before in Chap. V., no favor is dispensed except by the intercession of Mary. And how does Mary obtain favors? It is enough that her Son hears her voice: Make me to hear thy voice: “Fac me audire vocem tuam.” It is enough that she speaks, and her Son immediately hears her. William of Paris, explaining in the same way the passage above named, introduces the Son, who thus addresses Mary: Oh thou who dwellest in the celestial gardens, intercede with confidence for whomsoever thou wilt, for I cannot forget that I am thy Son, or think of refusing any thing to my mother. It is enough for thee to speak, and thy Son will graciously hear and grant thy petition.⁵¹⁶ The Abbot Godfrey says that Mary, although she obtains favors by praying, yet prays with a kind of maternal authority; hence we may be sure that she will obtain whatever she desires and asks for us.⁵¹⁷

It is related of Coriolanus, by Valerius Maximus,⁵¹⁸ that when he held Rome besieged, all the prayers of his friends and of the citizens could not induce him to withdraw his forces; but when his mother Veturia came to entreat him he could not resist, and immediately raised the siege. But the prayers of Mary are as much more powerful with Jesus than the prayers of Veturia with her son, as the love and gratitude of Jesus to Mary exceeds that of the son of Veturia for his mother. Father Justin Micoviensis writes: One sigh of Mary has more power than the prayers of all the saints united.⁵¹⁹ The devil himself confessed this same thing to St. Dominic, when, constrained by his commands, he spoke through the mouth of a possessed person, saying, as Father Paciucchelli narrates,⁵²⁰ that one sigh of Mary availed more with God than the united prayers of all the saints.

St. Antoninus says, that the prayers of the blessed Virgin being the prayers of a mother, have a certain kind of authority, hence it is impossible that she should not be heard when she prays.⁵²¹ On this account St. Germanus encourages sinners to recommend themselves to this advocate with these words: Thou, oh Mary, having the authority of a mother with God, dost obtain pardon for the vilest sinners; for the Lord, who in all things recognizes thee for his true mother, cannot refuse to grant thee whatever thou dost ask.⁵²² St. Bridget, too, heard the saints in heaven saying to the Virgin: What is there that thou canst not do? Whatever thou dost desire is done.⁵²³ To which corresponds that celebrated verse: What God by a command, thou, oh Virgin, by a prayer canst effect.⁵²⁴ Is it not, says St. Augustine, worthy of the goodness of the Lord thus to guard the honor of his mother? for he asserts that he has come on the earth, not to break, but to fulfil the law, which, among other things, commands us to honor our parents.⁵²⁵

St. George, Archbishop of Nicomedia, even adds, that Jesus Christ grants to his mother all her petitions, as if to satisfy the obligation that he is under to her for having caused, by her consent, that the human nature should be given him.⁵²⁶ Wherefore, St. Methodius the martyr exclaims: Rejoice, oh Mary, that a Son has fallen to thy lot as thy debtor, who gives to all and receives from none. We are all debtors to God for whatever we possess, since every thing is his gift; but God has wished to make himself a debtor to thee, taking from thee his body and becoming man.⁵²⁷ So also St. Augustine says: Mary having merited to give flesh to the Divine Word, and by that to furnish the price of the divine redemption, that we might be delivered from eternal death; therefore is she, says the same doctor, more powerful than any other to help us and obtain for us eternal salvation.⁵²⁸ Hence St. Theophilus, Bishop of Alexandria, who lived in the time of St. Jerome, thus wrote: The Son is pleased to be entreated by his mother, because he wishes to grant for her sake all that he does grant; and thus to recompense the favor he has received from her when she gave him flesh. Hence St. John Damascene addresses the Virgin in these words: Thou, then, oh Mary, being mother of God, canst save all men by thy prayers, which are enforced by a mother’s authority.⁵²⁹

Let us conclude with the words of St. Bonaventure, who, considering the great benefit which the Lord has conferred on us in giving us Mary for our advocate, thus addresses her: Oh truly immense and admirable goodness of God, who to us miserable, guilty creatures, has granted thee, oh our Lady, for our advocate, that thou mightest, by thy powerful intercession, obtain for us whatever good thou wilt.⁵³⁰ Oh, the great mercy of God, continues the saint, who, that we might not flee to hide ourselves from the sentence to be pronounced upon us, has destined his own mother and the treasurer of graces for our advocate.⁵³¹

Father Razzi, of the order of Camaldoli, relates that a certain youth having lost his father, was sent by his mother to the court of a prince.⁵³² The mother, who had a great devotion to Mary, when she parted with him made him promise to recite every day a “Hail Mary,” and add these words: “Blessed Virgin, help me in the hour of my death.” The youth arrived at court, but soon began to lead so dissolute a life, that his master was obliged to send him away. In despair, without means of support, he went into the country and became a highway robber; but even then he did not omit to recommend himself to our Lady, as his mother had directed him. At length he fell into the hands of justice, and was condemned to death. Being in prison the evening before his execution, and thinking of his disgrace, the grief of his mother, and the death which awaited him, he fell to weeping bitterly. The devil seeing him so oppressed by melancholy, appeared to him in the form of a beautiful young man, and said to him that he would release him from death and prison, if he would follow his directions. The convict engaged to do all that he required. Then the pretended youth made known to him that he was the devil and had come to his assistance. In the first place, he ordered him to renounce Jesus Christ and the holy sacraments. The youth consented. He then required him to renounce the Virgin Mary and her protection. “This,” exclaimed the young man, “I will never do,” and turning to Mary, repeated the accustomed prayer that his mother had taught him: Blessed Virgin, help me in the hour of my death. At these words the devil disappeared. The youth remained in great affliction for the wickedness he had committed in denying Jesus Christ. He invoked the blessed Virgin, and she obtained for him, by her prayers, a great sorrow for all his sins, so that he made his confession with much weeping and contrition. On his way to the gallows, happening to pass before a statue of Mary, he saluted her with his usual prayer: Blessed Virgin, help me in the hour of my death, and the statue, in the presence of all, inclined its head and saluted him. Deeply moved, he begged to be allowed to kiss the feet of the image. The executioners refused, but afterwards consented on account of the clamor of the people. The youth stooped to kiss her feet, and Mary extended her arm from that statue, took him by the hand and held him so strongly that no power could move him. At this prodigy the multitude shouted “Pardon, pardon,” and pardon was granted. Having returned to his country, he led an exemplary life, and was always most devoted to Mary, who had delivered him from temporal and eternal death.

Oh great mother of God, I will say to thee with St. Bernard: Thy Son hears thee, and will grant thee whatsoever thou dost ask.⁵³³ Speak, then, speak, oh Mary our advocate, in behalf of us miserable creatures. Remember that thou hast received thy great power and dignity even for our benefit. A God has chosen to become thy debtor, by taking from thee the human nature to the end that thou mayest dispense to the miserable the riches of divine mercy. We are thy servants, in a special manner consecrated to thy service, and among these I hope to be one. We glory in living under thy protection. If thou doest good to all, even to those that do not know thee and do not honor thee, and who even insult and blaspheme thee; how much more ought we to hope from thy kindness, who dost seek for the wretched that thou mayest relieve them! we who honor, love, and trust in thee! We are great sinners, but God has granted thee mercy and power greater than all our sins. Thou canst and wilt save us; and we will so much the more earnestly desire this, as we are unworthy of it, that we may glorify thee the more in heaven, when we shall have been received there by thy intercession. Oh, mother of mercy, we present to thee our souls, once pure and washed with the blood of Jesus Christ, but since defiled with sin. To thee we present them, wilt thou purify them? Obtain for us sincere amendment, obtain for us the love of God, perseverance, paradise. We ask great things of thee, but canst thou not obtain them all for us? Are they greater than the love which God has for thee? Thou hast only to open thy lips in prayer to thy Son, and he will grant thee all things. Pray, then, pray, oh Mary, for us; and surely thou wilt be heard graciously, and we shall be surely saved.

There are so many reasons why we should love this our loving queen, that if all the earth should praise Mary, and all sermons treat of her alone, and all men should give their lives for Mary, it would yet be little compared to the homage and gratitude we owe her, for the very tender love she bears to all men, even to the most miserable sinners who preserve towards her any feeling of devotion. Raymond Jordan declares that Mary cannot but love those who love her. Nay she does not disdain even to serve those who serve her, using, if they are sinners, all the power of her intercession to obtain pardon for them from her blessed Son.⁵³⁴ And so great, he goes on to say, is her kindness and compassion, that no one, however degraded he may be, should fear to cast himself at her feet, since she rejects no one who has recourse to her.⁵³⁵ Mary, as our most loving advocate, offers herself to God the prayers of her servants, especially those which are offered to her; for as the Son intercedes for us with the Father, thus she intercedes for us with the Son, and never ceases to intercede with both for our salvation, and to obtain for us the favors that we ask.⁵³⁶ Rightly, then, does the blessed Denis, the Carthusian, call the holy Virgin the peculiar refuge of the lost, the hope of the wretched, and the advocate of all sinners who have recourse to her.⁵³⁷

But if there ever be any sinner who, indeed, does not doubt the power, but has no trust in the mercy of Mary, fearing that she may not be willing to aid him on account of the magnitude of his offences, St. Bonaventure encourages him by saying: Great and peculiar is the privilege which Mary has with her Son, of obtaining by her prayers whatever she desires;⁵³⁸ but what would this great power of Mary avail us, he adds, if she should be indifferent to our welfare?⁵³⁹ No, let us not doubt, concludes the saint, let us be secure, and always thank the Lord and his divine mother for it; for, as she is the most powerful of all saints with God, so she is the most loving advocate, and the most desirous of our welfare.⁵⁴⁰ And who, oh mother of sinners! joyfully exclaims St. Germanus, who, after thy Jesus, has so much care of us, and of our welfare, as thou?⁵⁴¹ Who doth defend us in the trials that afflict us, as thou dost defend us? Who take upon himself to protect sinners, as if combating in their behalf, as thou dost?⁵⁴² Wherefore, he adds, thy patronage, oh Mary! is more powerful and loving than we are able to comprehend.⁵⁴³ Whilst, as the Idiot says, all the other saints can aid their own servants by their patronage more than others; the divine mother, as she is the queen of all, so is she the advocate of all, and cares for the salvation of all.⁵⁴⁴

She cares for all, even for sinners, and glories especially in being called their advocate; as she herself declared to the venerable sister Mary Villani, saying: “Next to the title of mother of God, I glory most in being named the advocate of sinners.” The blessed Amadeus says, that our queen is always before the divine Majesty, interceding for us with her powerful prayers.⁵⁴⁵ And since in heaven she knows perfectly our miseries and necessities, she cannot but have pity on us; so, with the affection of a mother, moved by compassion for us, she kindly and mercifully endeavors to relieve and save us.⁵⁴⁶ It is with good reason, then, that Richard of St. Laurence encourages every one, however degraded he may be, to appeal confidently to this sweet advocate, in the certain belief that he will always find her ready to help him.⁵⁴⁷ It is also well said by Godfrey, that Mary is ever ready to pray for all.⁵⁴⁸

And oh, with how much efficacy and love, St. Bernard exclaims, this good advocate of ours conducts the cause of our salvation!⁵⁴⁹ St. Augustine, contemplating the affection and earnestness with which Mary is continually occupied in interceding with the divine Majesty for us, that the Lord may pardon our sins, assist us with his grace, free us from dangers, and relieve us from our miseries, thus addresses the holy Virgin:⁵⁵⁰ Oh Lady! it is true that all the saints desire our salvation and pray for us; but the charity and tenderness which thou dost manifest for us in heaven, by obtaining with thy prayers so many mercies from God, obliges us to confess, that we have in heaven only one advocate, that is thyself, and that thou alone art the only true lover watchful of our welfare. And who can comprehend the solicitude with which Mary is always waiting on God in our behalf? St. Germanus says: She is never satisfied with defending us: “Non est satietas defensionis ejus.” The expression is beautiful. So great is the pity which Mary has for our miseries, and so great is the love she bears us, that she prays always, and prays again, and is never satisfied with praying for us, and defending us from evil with her prayers, and obtaining for us favors—she is never satisfied with defending us.

What poor sinners we should be if we had not this advocate, so powerful and so merciful, and at the same time so prudent and so wise, that the judge, her Son, cannot condemn the guilty, if she defends them, as Richard of St. Laurence says.⁵⁵¹ Well, then, does St. John (the geometrician) salute her: Hail, authority which puts an end to strife.⁵⁵² For all the causes defended by this most wise advocate are gained. Hence Mary is called by St. Bonaventure, the wise Abigail: “Abigail sapiens.” This was the woman who, as we read in the first of Kings, knew so well how to appease King David, by her persuasive entreaties, when he was full of indignation against Nabal, that he himself blessed and thanked her for having, with her sweet words, prevented him from revenging himself upon Nabal with his own hands.⁵⁵³ Precisely the same thing does Mary continually in heaven, in behalf of innumerable sinners: she knows so well how to appease the divine justice with her tender and wise entreaties, that God himself blesses her for it, and as it were thanks her, that thus she restrains him from abandoning and punishing them as they deserve. For this end, says St. Bernard, the eternal Father, desirous to show all possible compassion towards us, besides Jesus Christ, our principal advocate with himself, has given us Mary for our advocate with Jesus Christ.

There is no doubt, says St. Bernard, that Jesus is the only mediator of justice between men and God, who in virtue of his merits can, and according to his promises will, obtain for us pardon and divine grace; but because men recognize and fear in Jesus Christ the divine majesty, which dwells in him as God, it was necessary that another advocate should be assigned to us, to whom we could have recourse with less fear and more confidence; and this is Mary, than whom we can find no advocate more powerful with the divine majesty and more compassionate towards us.⁵⁵⁴ But he would greatly wrong the mercy of Mary, continues the saint, who should still fear to cast himself at the feet of this most sweet advocate, who is in nothing severe or terrible, but is in all things kind, lovely, and compassionate.⁵⁵⁵ Read and revolve as much as you will all the history found in the Gospels, and if you find any act of austerity in Mary, then fear to approach her. But you will never find any; go then joyfully to her, for she will save thee by her intercession.⁵⁵⁶

Exceedingly beautiful is the exclamation which William of Paris puts in the mouth of a sinner who has recourse to Mary: Oh mother of my God, I come to thee full of confidence, even in the miserable state to which I find myself reduced by my sins; if thou dost reject me, I will plead with thee, for in a certain sense thou art bound to help me, since all the Church of the faithful calls thee and proclaims thee mother of mercy.⁵⁵⁷ Thou, oh Mary, art so dear to God that he always graciously listens to thee; thy great mercy has never failed; thy most sweet condescension has never despised any sinner, however enormous his sins, who has had recourse to thee.⁵⁵⁸ What! could the whole Church falsely and in vain name thee her advocate and the refuge of sinners?⁵⁵⁹ No, never be it said that my sins prevent thee, oh my mother, from exercising the great office of mercy which thou dost hold, by which thou art at the same time the advocate and mediator of peace between God and man, and next to thy Son the only hope and secure refuge of sinners.⁵⁶⁰ Whatever of grace and glory is thine, even the dignity of being mother of God itself, if I may so speak, thou owest to sinners, since for their sake the divine Word has made thee his mother.⁵⁶¹ Far from this divine mother, who has brought forth into the world the fountain of mercy, be the thought that she should refuse her compassion to any sinner who recommends himself to her.⁵⁶² Since, then, oh Mary, thy office is that of peacemaker between God and man, may thy great mercy, which far exceeds all my sins, move thee to aid me.⁵⁶³

Console yourselves, then, oh ye faint of heart, I will say with St. Thomas of Villanova, take heart, oh miserable sinners; this great Virgin, who is the mother of your judge and God, is the advocate of the human race. Powerful and able to obtain whatever she wishes from God; most wise, for she knows every method of appeasing him; universal, for she welcomes all, and refuses to defend none.⁵⁶⁴

Our advocate has shown how great is her kindness towards sinners by her mercy to Beatrice, a nun in the monastery of Fontebraldo, as related by Cesarius,⁵⁶⁵ and by Father Rho.⁵⁶⁶ This unhappy religious, having contracted a passion for a certain youth, agreed to flee with him from the convent; and in fact she went one day before a statue of the blessed Virgin, there deposited the keys of the monastery, for she was portress, and boldly departed. Arrived in another country, she led the miserable life of a prostitute for fifteen years. It happened that she met, one day, the agent of the monastery in the city where she was living, and asked of him, thinking he would not recognize her again, if he knew sister Beatrice? “I know her well,” he said: “she is a holy nun, and at present is mistress of novices.” At this intelligence she was confounded and amazed, not knowing how to understand it. In order to ascertain the truth, she put on another dress and went to the monastery. She asked for sister Beatrice, and behold, the most holy Virgin appeared before her in the form of that same image to which at parting she had committed her keys and her dress, and the divine mother thus spoke to her: “Beatrice, be it known to thee that, in order to prevent thy disgrace, I assumed thy form, and have filled thy office for the fifteen years that thou hast lived far from the monastery and from God. My child, return, and do penance, for my Son is still waiting for thee; and strive by thy holy life to preserve the good name I have gained thee.” She spoke thus and disappeared. Beatrice re-entered the monastery, resumed the habit of a religious, and, grateful for the mercy of Mary, led the life of a saint. At her death she made known the foregoing incident, to the glory of this great queen.

Oh great mother of my Lord, I now see that the ingratitude shown by me for so many years to God and to thee, would justly merit that thou shouldst abandon all care of me, for the ungrateful are no more worthy of favors. But, oh Lady, I have a great idea of thy goodness; I believe it to be far greater than my ingratitude; continue, then, oh refuge of sinners, to help a miserable sinner who confides in thee. Oh mother of mercy, extend thy hand to raise a poor fallen creature who implores thy mercy. Oh Mary, defend thou me, or tell me to whom I shall have recourse, and who can protect me better than thou? Can I find an advocate with God more merciful and more powerful than thou, who art his mother? Thou having been created for the mother of the Saviour, art destined to save sinners, and hast been given me for my salvation. Oh Mary, save him who has recourse to thee. I do not merit thy love, but the desire thou hast to save the lost gives me the hope that thou dost love me; and if thou lovest me, how can I be lost? Oh my beloved mother, if, as I hope, I am saved by thee, I will no longer be ungrateful; I will make amends by perpetual praises and by all the affection of my soul for my past ingratitude, and will make some return for the love thou bearest me. In heaven, where thou reignest and wilt reign forever, I will always joyfully sing thy mercies, and forever I will kiss those loving hands that have freed me from hell as often as I have deserved it for my sins. Oh Mary, my liberator, my hope, my queen, my advocate, my mother, I love thee, I wish thee well, and will always love thee. Amen, amen; thus I hope, so may it be.

The grace of God is a treasure, very great and most earnestly to be desired by every soul. It is called by the Holy Spirit an infinite treasure, since by means of divine grace we are raised to the honor of being made the friends of God: “She is an infinite treasure to men, which they that use become the friends of God.”⁵⁶⁷ Whence it is that Jesus, our Redeemer and God, did not hesitate to call those who are in grace, his friends: You are my friends: “Vos amici mei estis.”⁵⁶⁸ Oh accursed sin, that loosens the ties of this blessed friendship: “Your iniquities have divided between you and your God:”⁵⁶⁹ for they make the soul hateful to God, and from a friend it becomes an enemy of the Lord: “To God the wicked and his wickedness are hateful alike.”⁵⁷⁰ What, then, must a sinner do who finds himself so unhappy as to have become an enemy of God? He must find a mediator who will obtain pardon for him and enable him to recover the lost friendship of God. Take courage, says St. Bernard, oh sinner, who hast lost God. Thy Lord himself hath given thee a mediator, even his Son Jesus Christ, who can obtain for thee whatever thou desirest.⁵⁷¹

But oh God, the saint here exclaims, why do men esteem severe this most merciful Saviour, who hath given his life for our salvation? Why do they look upon him as terrible who is all loveliness? Distrustful sinners, say, why do you fear? If you fear because you have offended God, remember that Jesus with his own lacerated hands has nailed your sins to the cross, and having satisfied the divine justice for them by his death, he has removed them from your soul.⁵⁷² But if ever, adds the saint, you fear to have recourse to Jesus Christ because his divine majesty alarms you, since when he became man he did not cease to be God, if you ever wish for another advocate with this mediator, invoke Mary, for she will intercede for you with the Son, who will surely graciously listen to her, and the Son will intercede with the Father, who can refuse nothing to this Son.⁵⁷³ And so, concludes St. Bernard, this divine mother, oh my children, is the ladder of sinners, by which they ascend anew to the height of divine grace. This is my greatest confidence—this is the whole ground of my hope.⁵⁷⁴

Let us hear what the Holy Spirit makes the blessed Virgin say in the sacred Canticles:⁵⁷⁵ I am, says Mary, the defence of those who have recourse to me, and my mercy is to them a tower of refuge; for this I have been appointed by my Lord as a peacemaker between sinners and him. Cardinal Hugo, on the same text, says, that Mary is the great peacemaker who obtains from God, and gives peace to enemies, salvation to the lost, pardon to sinners, and mercy to the despairing.⁵⁷⁶ For this reason she was called by her divine spouse: Beautiful as the curtains of Solomon: “Formosa sicut pelles Salomonis.”⁵⁷⁷ In the tents of David there was nothing treated of but war, but in the tents of Solomon peace alone was spoken of. The Holy Spirit giving us to understand by this, that the mother of mercy does not treat of war and of vengeance against sinners, but only of peace and the pardon of their offences.

Again, Mary was prefigured by Noe’s dove, who returned to the ark bearing in her beak the olive-branch, as a sign of the peace which God granted to men. Wherefore St. Bonaventure says: Thou art that most faithful dove, which, mediating with God, hath obtained for the world, which was lost, peace and salvation. Mary, then, was the heavenly dove who brought to the lost world the olive-branch, a sign of mercy;⁵⁷⁸ for she gave us Jesus Christ, who is the fountain of mercy,⁵⁷⁹ and thus obtained, by the price of his merits, all the graces which God gives us. And as through Mary the world received celestial peace,⁵⁸⁰ as St. Epiphanius says, so by means of Mary sinners are constantly becoming reconciled to God. In the same way, the blessed Albertus Magnus says in her name: I am that dove of Noe, who brought to the Church universal peace.⁵⁸¹

Moreover, the rainbow seen by St. John, that surrounded the throne of God, was also an exact type of Mary.⁵⁸² According to the explanation of Cardinal Vitalis, Mary is always before the divine tribunal to mitigate the sentence and punishment due to the sinner.⁵⁸³ And St. Bernardine of Sienna says, that it was of this rainbow that the Lord spoke, when he said to Noe that he would place in the clouds the bow of peace, that when he should see it he might remember the eternal covenant that he had established with men.⁵⁸⁴ And Mary, says St. Bernardine, is that very bow of eternal peace.⁵⁸⁵ For as God, at the sight of the bow, remembers the peace promised to the earth, thus, at the prayers of Mary, he pardons sinners the offences committed against him, and establishes peace with them.⁵⁸⁶

For the same reason Mary is also compared to the moon.⁵⁸⁷ For, St. Bonaventure says, as the moon is in the midst between heaven and earth, so she continually interposes between God and sinners, that she may appease the Lord towards them, and enlighten them on their return to God.⁵⁸⁸

And this was the most important office given to Mary when she was placed upon the earth—of lifting the souls fallen from divine grace, and reconciling them to God. Feed thy kids: “Pasce hædos tuos.”⁵⁸⁹ This was said to her by the Lord when he created her. It is well known that sinners are represented by goats; and as the elect, represented by sheep, will be placed on the right hand in the valley of judgment, the goats will be placed on the left. Now these goats, says William of Paris, are committed to thee, oh great mother, that thou mayest change them into sheep, and that those who, by their sins, have merited to be banished to the left, by thy intercession may be placed on the right.⁵⁹⁰ Hence the Lord revealed to St. Catherine of Sienna that he had created this his beloved child as a sweet bait, that would draw men, and especially sinners, to God.⁵⁹¹ And here we should note the beautiful reflection of William, the Englishman, on the passage above cited, who says, that God recommends to Mary her own goats, “hædos tuos;” because the Virgin does not save all sinners, but only those who serve and honor her. Those, on the contrary, who live in sin, and do not honor her with any special devotion, neither recommend themselves to her in order to escape from their sins, are not the goats of Mary, but in the judgment will be placed miserably on the left among the damned.⁵⁹²

A certain nobleman who was despairing of his eternal salvation on account of his sins, was encouraged by a religious to have recourse to the most holy Virgin, by visiting her sacred image which was in a certain church. The nobleman went to the church, and on seeing the figure of Mary he felt himself, as it were, invited by her to cast himself at her feet and trust. He hastens to do so, kisses her feet, and Mary, from that statue, extended her hand for him to kiss, and on it he saw these words written: “I will deliver thee from them that afflict thee.”⁵⁹³ As if she had said to him: My son, do not despair, for I will deliver thee from thy sins, and from the fears that oppress thee. It is related that on reading these sweet words, that sinner felt such sorrow for his sins, and conceived such a love for God, and for his sweet mother, that he died there at the feet of Mary. Oh, how many obstinate sinners does this magnet of hearts draw daily to God, as she herself said to St. Bridget: “As the magnet attracts to itself iron, thus I draw to myself the most obdurate hearts, that I may reconcile them to God;”⁵⁹⁴ and this prodigy is not rarely, but daily experienced. I could myself testify to many cases that have occurred in our missions alone, where sinners who have remained harder than iron during all other sermons, while hearing that on the mercy of Mary, were touched with compunction, and turned to God. St. Gregory relates that the unicorn is so ferocious a wild beast, that no hunter can succeed in taking it; but at the voice of a maiden who calls upon him to surrender, he draws near, and without resistance allows himself to be bound by her. Oh, how many sinners, more fierce than wild beasts, who flee from God, at the sound of the voice of this great Virgin Mary, advance and allow themselves to be gently bound by her to God!

For this end, says St. John Chrysostom, the Virgin Mary was made mother of God, that those sinners who, by reason of their wicked life, could not be saved according to the divine justice, might obtain salvation through her sweet compassion and powerful intercession.⁵⁹⁵ St. Anselm confirms this when he says that Mary has been exalted to be mother of God for sinners rather than for the just, since Jesus Christ announced that he came not to call the just, but sinners.⁵⁹⁶ And so the holy Church sings: “Sinners thou dost not abhor, since but for them thou never wouldst have been worthy of such a Son.”⁵⁹⁷ William of Paris also says: Oh Mary, thou art obliged to help sinners, since for all the gifts, graces, and honors thou dost possess, which are comprehended in the dignity thou hast received of being the mother of God, for all, if I may so speak, thou art indebted to sinners, since for their sakes thou wert made worthy to have a God for thy Son.⁵⁹⁸ If, then, concludes St. Anselm, Mary, for the sake of sinners, has been made mother of God, how can I, however great may be my sins, despair of pardon?⁵⁹⁹

The holy Church teaches us, in the Collect of the Mass for the Vigil of the Assumption, that the divine mother has been removed from this earth, that she might intercede for us with God, in sure confidence of being graciously heard.⁶⁰⁰ Hence Mary is named by St. Justinian, Arbitress: “Sequestra.” The Word employed Mary as arbitress.⁶⁰¹ Sequester signifies the same as arbiter, one to whom two contending parties refer all their questions; so that the saint means to say, that as Jesus is mediator with the eternal Father, so Mary is our mediatrix with Jesus, to whom the Son refers all the charges which, as judge, he has against us.

Mary is called by St. Andrew of Crete, the confidence and security of our reconciliation with God.⁶⁰² And by this the saint intends to say, that God seeks a reconciliation with sinners by pardoning them, and that they may not despair of pardon, he has given them Mary as a pledge of it; hence he salutes her: Hail, oh peace of God with men: “Salve divina hominibus reconciliatio.” Wherefore St. Bonaventure says, encouraging every sinner: If thou fearest, on account of thy sins, that an angry God may wish to avenge himself upon thee, what art thou to do? Go to the hope of sinners, namely, Mary; and if thou fearest that she will refuse to take thy part, know that she cannot refuse to defend thy cause, for God himself has assigned her the office of relieving the wretched.⁶⁰³

And what does the Abbot Adam say? Should a sinner fear being lost, to whom the mother of his judge offers herself as his mother and advocate?⁶⁰⁴ And then the same writer adds: Oh Mary! who art mother of mercy, couldst thou refuse to pray thy Son, who is judge, for another son, who is the criminal? Canst thou refuse to intercede in behalf of a redeemed soul with the Redeemer, who, for no other end than to save sinners, died on the cross?⁶⁰⁵ No, thou wilt not refuse, but earnestly wilt employ thyself in praying for all those who invoke thee, well knowing that the same Lord who hath constituted thy Son mediator of peace between God and man, has at the same time made thee mediatrix between the Judge and the criminal.⁶⁰⁶ Here St. Bernard takes up the subject, and says: Give then thanks to him who has provided thee with such a mediatrix.⁶⁰⁷ Whoever thou art, oh sinner, plunged in the mire of guilt, hoary in sin, do not despair; thank thy Lord, who, in order to show mercy to thee, has not only given thee his Son for an advocate, but, to increase thy confidence and courage, has provided thee with such a mediatrix, who, by her prayers, obtains whatever she wishes. Have recourse to Mary, and thou wilt be saved.

It is related by Rupensis,⁶⁰⁸ and by Boniface,⁶⁰⁹ that in Florence there lived a young girl, named Benedetta (the blessed), although she might better have been called Maladetta (the cursed), from the scandalous and wicked life she led. Happily for her, St. Dominic happened to preach in that city, and she, from mere curiosity, went one day to hear him. But the Lord touched her heart during the sermon, so that, weeping bitterly, she went to make her confession to the saint. St. Dominic heard her confession, gave her absolution, and directed her to say the rosary. But the unhappy girl, by the force of her evil habits, returned to her wicked life. The saint heard of it, and going to her, induced her to confess once more. God, in order to confirm her in her good life, one day showed hell to her, and some persons there who had been already condemned on her account. Then opening a book, he made her read in it the frightful record of her sins. The penitent shuddered at the sight, and, full of confidence, had recourse to Mary, asked her help, and learned that this divine mother had already obtained from God for her, time enough to mourn for her numerous sins. The vision disappeared, and Benedetta devoted herself to a good life; but seeing always open before her eyes that dark catalogue, she one day prayed in these words to her consoler: “Oh mother, it is true that for my sins I should now be deep in hell; but since thou, by thy intercession, hast liberated me from it, by obtaining for me time for repentance, most merciful Lady, I ask of thee one other favor. I will never cease to weep for my sins; but do thou obtain for me that they may be cancelled from that book.” After this prayer, Mary appeared to her, and told her that in order to obtain what she asked, she must preserve an eternal remembrance of her sins, and of the mercy of God towards her; and still more, that she must meditate on the passion of her Son, which he suffered for love of her; and also that she must bear in mind that many had been damned who had committed fewer sins than she had done. She also revealed to her that a child of only eight years of age, for one mortal sin only, had been that day condemned to hell. Benedetta having faithfully obeyed the most holy Virgin, one day beheld Jesus Christ, who showed her that book, and said to her: Behold, thy sins are cancelled; the book is white, inscribe on it now acts of love and of virtue. Benedetta did this, led a holy life, and died a holy death.

Then, oh my most sweet Lady, if thy office is, as William of Paris says, to interpose as a mediatrix between the sinner and God,⁶¹⁰ I will say to thee with St. Thomas of Villanova: Ah, then, oh our advocate, fulfil thy office.⁶¹¹ Fulfil at once thy office also in my behalf. Do not tell me that my cause is too difficult to be gained; for I know, and all tell me, that no cause, however desperate, if defended by thee, was ever lost; and will mine be lost? No, I fear not this. I have only to fear, when I behold the multitude of my sins, that thou wilt not undertake my defence; but considering thy vast compassion and the great desire that fills thy most loving heart to help the vilest sinners, I no longer fear even this. And who was ever lost that had recourse to thee? I invoke, then, thy aid, oh my great advocate, my refuge, my hope, and my mother Mary. To thy hands I commit the cause of my eternal salvation. To thee I consign my soul; it was lost, but thou must save it. I always thank the Lord that he gives me this great confidence in thee, which, notwithstanding my unworthiness, I believe will secure my salvation. One fear alone remains to afflict me, my beloved queen: it is, that I may one day lose, through my neglect, this confidence in thee. Therefore I pray thee, oh Mary, by all thy love for thy Jesus, to preserve and increase more and more in me this most sweet confidence in thy intercession, by which I certainly hope to recover the divine friendship, which I have hitherto so foolishly despised and lost; and once having recovered it, I hope by thy means to preserve it; and preserving it, I hope finally through thee to go one day and thank thee for it in paradise, and there to sing the mercies of God and thine through all eternity. Amen. Thus I hope, so may it be, and so it shall be!