Chapter IV (cont'd)
Ad te clamamus, exsules filii Evae
To thee do we cry, poor banished children of Eve

Chapter IV (cont'd)
Ad te clamamus, exsules filii Evae
To thee do we cry, poor banished children of Eve

by Saint Alphonsus Liguori

Chapter IV, Section II
The Greatness of the Power of Mary to defend those
who invoke her when tempted by the Devil

Not only is the most Blessed Virgin Queen of Heaven and of all saints, but she is also Queen of Hell and of all evil spirits; for she overcame them valiantly by her virtues.  From the very beginning, God foretold the victory and empire that our Queen would one day obtain over the serpent, when He announced that a woman should come into the world to conquer him: "I will put enmities between thee and the woman—she shall crush thy head" - ("Inimicitias ponam inter te et mulierem . . . ipsa conteret caput tuum"—Genesis 3:15).

Who could this woman, his enemy, be but Mary, who by her fair humility and holy life always conquered him and beat down his strength?  The Mother of Our Lord Jesus Christ was promised in the person of that woman - ("Mater Domini nostril Jesu Christi in illa Muliere promissa est"—De Viro perf. Inter op. S. Hier), as it is remarked by Saint Cyprian (Test. L. 2, c. 9), and after him another ancient writer; and therefore God did not say, "I place", but "I will place"; lest He might seem to refer to Eve: meaning that God said, I will place enmities between thee and the woman, to signify that the serpent's opponent was not to be Eve, who was then living, but would be another woman descending from her, and who, as Saint Vincent Ferrer observes, "would bring our first parents far greater advantages than those which they had lost by their sin" - ("Quod ab eis procederet una Virgo sanctissima, quae afferret majus bonum, quam ipsi perdidissent"—Serm. De Concep. B. V. M.).  Mary, then, was this great and valiant woman, who conquered the devil and crushed his head by bringing down his pride, as it was foretold by God Himself: she shall crush thy head.  Some doubt as to whether these words refer to Mary, or whether they do not rather refer to Jesus Christ; for the Septuagint renders them, He shall crush thy head.  But in the Vulgate, which alone was approved of by the sacred Council of Trent, we find She, and not He; and thus it was understood by Saint Ambrose, Saint Jerome, Saint Augustine, and a great many others.  However, be it as it may, it is certain that either the Son, by means of the Mother, or the Mother, by means of the Son, has overcome Lucifer; so that, as Saint Bernard remarks, this proud spirit, in spite of himself, was beaten down and trampled under foot by this most Blessed Virgin; so that, as a slave conquered in war, he is forced always to obey the commands of this Queen.  "Beaten down and trampled under the feet of Mary, he endured a wretched slavery" - ("Sub Mariae pedibus conculcatus et contritus, miseram patitur servitutem"—In Sign. Magn.).  Saint Bruno says "that Eve was the cause of death", by allowing herself to be overcome by the serpent, "but that Mary", by conquering the Devil, "restored life to us" - ("In Eva mors, et in Maria vita consistit; illa a diabolo victa est, haec diabolum ligavit et vicit"—De B. V. s. 2).  And she bound him in such a way that this enemy cannot stir so as to do the least injury to any of her clients.

Beautiful is the explanation given by Richard of Saint Laurence of the following words of the Book of Proverbs: "The heart of her husband trusteth in her, and he shall have no need of spoils" - ("Confidit in ea cor viri sui, et spoliis non indigebit"—Proverbs 31:11).  He says, applying them to Jesus and Mary: "The heart of her Spouse, that is Christ, trusteth in her, and He shall have no need of spoils; for she endows Him with all those whom by her prayers, merits, and example, she snatches from the Devil" - ("Quis, quoscumque suis orationibus, meritis et exemplis, liberat a diabolo, appoinit et assignat dominio Sponsi sui"—De Laud. B. M. l. 6).  "God has entrusted the heart of Jesus to the hands of Mary, that she may insure it the love of men", says Cornelius à Lapide; and thus He will not need spoils; that is, He will be abundantly supplied with souls; for she enriches Him with those whom she has snatched from Hell, and saved from the Devil by her powerful assistance.

It is well known that the palm is a sign of victory; and therefore our Queen is placed on a high throne, in sight of all the powers, as a palm, for a sign of the certain victory that all may promise themselves who place themselves under her protection.  "I was exalted like a palm-tree in Cades" - ("Quasi palma exaltata sum in Cades"—Ecclesiasticus 24:18), says Ecclesiasticus: "that is, to defend", adds Blessed Albert the Great - ("Scilicet ad defendendum"—Bibl. Marian).  "My children", Mary seems to say, "when the enemy assails you, fly to me; cast your eyes on me, and be of good heart; for as I am your defender, victory is assured to you".  So that recourse to Mary is a most secure means to conquer all the assaults of Hell; for she, says Saint Bernardine of Sienna, is even the Queen of Hell and sovereign mistress of the devils: since she it is who tames and crushes them.  He thus expresses his thought: "The most Blessed Virgin rules over the infernal regions.  She is therefore called the ruling mistress of the devils, because she brings them into subjection" - ("Beata Virgo dominator in regno inferni; merito ergo domina dicitur, quasi domans daemonum manus"—Pro Fest. V. M. s. 3, a. 2, c. 2).  For this reason Mary is said in the sacred Canticles to be "terrible to the infernal powers as an army in battle array" - ("Terribilis ut castrorum acies ordinata"—Canticles 6:3), and she is called thus terrible, because she well knows how to array her power, her mercy, and her prayers, to the discomfiture of her enemies, and for the benefit of her servants, who in their temptations have recourse to her most powerful aid.

"As the vine I have brought forth a pleasant odor" - ("Ego, quasi vitis, fructificavi suavitatem odoris"—Ecclesiasticus 24:23).  Thus does the Holy Ghost make Mary speak in the Book of Ecclesiasticus.  "We are told", says Saint Bernard on this passage, that "all venomous reptiles fly from flowering vines" - ("Aiunt, florescentibus vineis, omne reptile venenatum cedere loco"—In Cant. s. 60); for, as poisonous reptiles fly from flowering vines, so do devils fly from those fortunate souls in whom they perceive the perfume of devotion to Mary.  And therefore she also calls herself, in the same book, a cedar: "I was exalted like a cedar in Libanus" - ("Quasi cedrus exaltata sum in Libano"—Ecclesiasticus 24:17).  Not only because Mary was untainted by sin, as the cedar is incorruptible, but also, as Cardinal Hugo remarks on the foregoing text, because, "like the cedar which by its odor keeps off worms, so also does Mary by her sanctity drive away the devils" - ("Cedrus odore suo fugat serpents, et Beata Virgo daemons").

In Judea, victories were gained by means of the ark.  Thus it was that Moses conquered his enemies, as we learn from the Book of Numbers.  "And when the ark was lifted up, Moses said: 'Arise, O Lord, and let Thy enemies be scattered'" - ("Cumque elevaretur Arca, dicebat Moyses: Surge Domine, et dissipentur inimici tui"—Numbers 10:35).  Thus was Jericho conquered; thus also the Philistines; "for the Ark of God was there" - ("Erat enim ibi Arca Dei"—1Kings 14:18).  It is well known that this ark was a figure of Mary.  Cornelius à Lapide says, "In time of danger, Christians should fly to the most Blessed Virgin, who contained Christ as manna in the ark of her womb, and brought him forth to be the food and salvation of the world" - ("Quae Christum quasi Manna in arca ventris sui continuity").  For as manna was in the ark, so is Jesus (of Whom manna was a figure) in Mary; and by means of this ark we gain the victory over our earthly and infernal enemies.  "And thus", Saint Bernardine of Sienna well observes, "that when Mary, the ark of the New Testament, was raised to the dignity of Queen of heaven, the power of hell over men was weakened and dissolved" - ("Quando elevate fuit Virgo gloriosa ad coelestia regna, daemonis potential imminuta est et dissipata"—Pro Fest. V. M. s. 12, a. 1, c. 3).

O how the infernal spirits tremble at the very thought of Mary, and of her august name! says Saint Bonaventure.  "O, how fearful is Mary to the devils!" - ("O quam tremenda est Maria daemonibus!")  The saint compares these enemies to those of whom Job speaks: "He diggeth through houses in the dark;  . . . . . if the morning suddenly appear, it is to them the shadow of death" -("Perfodit in tenebris domos . . .; si subito apparuerit aurora, arbitrantur umbram mortis"—Job 24:16,17).  Thieves go and rob houses in the dark; but as soon as morning dawns, they fly, as if they beheld the shadow of death.  "Precisely thus", in the words of the same saint, "do the devils enter a soul in the time of darkness"; meaning when the soul is in the obscurity of ignorance.  They dig through the house of our mind when it is in the darkness of ignorance.  But then, he adds, "if suddenly they are overtaken by the dawn, that is, if the grace and mercy of Mary enters the soul, its brightness instantly dispels the darkness, and puts the infernal enemies to flight, as if they fled from death" - ("Perfodiunt in tenebris ignorantiae, domos mentium nostrarum. . . Si subito apparuerit aurora, si supervenerit Mariae gratia et misericordia, sic fugiunt, sicut hominess fugiunt umbram mortis"—Spec. B. V. lect. 3, 11).  O blessed is he who always invokes the beautiful name of Mary in his conflicts with Hell!

In confirmation of this, it was revealed to Saint Bridget "that God had rendered Mary so powerful over the devils, that as often as they assault a devout client who calls on this most Blessed Virgin for help, she at a single glance instantly terrifies them, so that they fly far away, preferring to have their pains redoubled rather than see themselves thus subject to the power of Mary" - ("Super omnes etiam malignos spiritus ipsam sic Deus potentem effecit, quod. quotiescumque ipsi hominem Virginis auxilium implorantem impugnaverint, ad ipsius Virginis nutum illico pavidi procul diffugiunt, volentes potius poenas suas multiplicari, quam ejusdem Virginis potentiam super se taliter dominari"—Serm. Ang. c. 20).

The divine Bridgegroom, when speaking of this, His beloved bride, calls her a lily: "As the lily is amongst the thorns, so is My beloved amongst the daughters" - ("Sicut lilium inter spinas, sic amica mea inter filias"—Canticles 2:2).  On these words Cornelius à Lapide makes the reflection, "that as the lily is a remedy against serpents and venomous things, so is the invocation of Mary a specific by which we may overcome all temptations, and especially those against purity, as all find who put it in practice" - ("Sicut lilium valet adversus serpents et venena, sic Beatae Virginis invocation singulare est remedium in omni tentatione, praesertim libidinis, uti experiential constat").

Saint John Damascene used to say, "While I keep my hope in thee unconquerable, O Mother of God, I shall be safe.  I will fight and overcome my enemies with no other buckler than thy protection and thy all-powerful aid" - ("Insuperabilem spem tuam habens, O Deipara! servabor . . . : persequar inimicos meos, solam habens, ut thoracem, protectionem tuam et omnipotens auxilium tuum"—In Ann. Dei gen.).  And all who are so fortunate as to be the servants of this great Queen can say the same thing.  O Mother of God, if I hope in thee, I most certainly shall not be overcome; for, defended by thee, I will follow up my enemies, and oppose them with the shield of thy protection and thy all-powerful help; and then without doubt I shall conquer.  For says Saint James the monk (who was a Doctor amongst the Greeks), addressing Our Lord on the subject of Mary, "Thou, O Lord, hast given us in Mary arms that no force of war can overcome, and a trophy never to be destroyed" - ("Tu arma omni vi belli potentiora, trophaeumque invictum eam praestitisti"—Or. in Nat. Deip.).

It is said in the Old Testament, that God guided His people from Egypt to the land of promise, "by day in a pillar of a cloud, and by night in a pillar of fire" - ("Per diem in columna nubis, et per noctem in columna ignis"—Exodus 13:21).  This stupendous pillar, at times as a cloud, at others, as fire, says Richard of Saint Laurence, was a figure of Mary fulfilling the double office she constantly exercises for our good: as a cloud she protects us from the ardor of divine justice; and as fire she protects as from the devils.  "Behold, the twofold object for which Mary is given to us; to shelter us, as a cloud, from the heat of the sun of justice, and, as fire, toprotect us all against the devil" - ("Ecce duo official ad quae data est nobis Maria: scilicet, ut nos protegat fervore solis justitiae, tamquam nubes; et tamquam ignis, ut nos protegat contra diabolum"—De Laud. B. Virg. l. 7).  She protects us as a burning fire: for, Saint Bonaventure remarks: "As wax melts before the fire, so do the devils lose their power against those souls who often remember the name of Mary, and devoutly invoke it; and still more so, if they also endeavor to imitate her virtues" - ("Fluunt sicut cera a facie ignis, ubicumque invenerint crebram hujus nominis recordationem, devotam invocationem, sollicitam imitationem"—Spec. B. M. V. lect. 3).

The devils tremble even if they only hear the name of Mary.  Saint Bernard declares that in "the name of Mary every knee bows; and that the devils not only fear but tremble at the very sound of that name" - ("Daemones, non solum Virginem pertimescunt, sed, audita hac voce, Maria, contremiscunt"—Apud Lyraeum, Tris. Mar. l. 3, t. 9).  And as men fall prostrate with fear if a thunderbolt falls near them, so do the devils if they hear the name of Mary.  Thomas à Kempis thus expresses the same sentiment: "The evil spirits greatly fear the Queen of heaven, and fly at the sound of her name, as if from fire.  At the very sound of the word Mary, they are prostrated as by thunder" - ("Expavescunt coeli Reginam spiritus maligni, et diffugiunt, audito nomme ejus, velut ab igne.  Tanquam tonitruum de coelo factum sit, prosternuntur ad Sanctae Mariae vocabulum"—Ad Nov. s. 23).

Oh, how many victories have the clients of Mary gained by only making use of her most holy name!  It was thus that Saint Anthony of Padua was always victorious; thus the Blessed Henry Suso; thus so many other lovers of this great Queen conquered.  We learn from the history of the missions in Japan, that many devils appeared under the form of fierce animals to a certain Christian, to alarm and threaten him; but he thus addressed them: "I have no arms that you can fear; and if the Most high permits it, do whatever you please with me.  In the mean time, however, I take the holy names of Jesus and Mary for my defense".  At the very sound of these tremendous names, the earth opened, and the proud spirits cast themselves headlong into it.  Saint Anselm declares that he himself "knew and had seen and heard many who had invoked the name of Mary in time of danger, and were immediately delivered from it" - ("Saepe vidimus et audivimus plurimos hominum in suis periculis recordari nominis Mariae, et omnis periculi malum illico evasisse"—De Excell. Virg. c. 6).

"Glorious indeed, and admirable", exclaims Saint Bonaventure, "is thy name, O Mary; for those who pronounce it at death need not fear all the powers of hell" - ("Gloriosum et admirabile est nomen tuum, O Maria! qui illud retinent, non expavescent in puncto mortis"—Psalt. B. V. ps. 110); for the devils on hearing that name instantly fly, and leave the soul in peace.  The same saint adds, "that men do not fear a powerful hostile army as much as the powers of hell fear the name and protection of Mary" - ("Non sic timent hostes visibiles castrorum multitudinem copiosam, sicut aereae potestates Mariae vocabulum, et patrocinium"—Spec. B. M. V. lect. 3).  "Thou, O Lady", says Saint Germanus, "by the simple invocation of thy most powerful name, givest security to thy servants against all the assaults of the enemy" - ("Tu hostis contra invasions servos tuos sola tui nominis invocatione, tutos servas"—De Zona Deip.).  Oh, were Christians but careful in their temptations to pronounce the name of Mary with confidence, never would they fall; for, as Blessed Allan remarks, "At the very sound of these words, Hail, Mary!  Satan flies, and hell trembles".  Our Blessed Lady herself revealed to Saint Bridget that the enemy flies even from the most abandoned sinners, who consequently are the farthest from God, and fully possessed by the Devil, if they only invoke her most powerful name with a true purpose of amendment.  "All devils on hearing this name of Mary, filled with terror, leave the soul" - ("Satan fugit, infernos contremiscit, cum dico: Ave Maria"—De Psalt. p. 4, c. 30).  But at the same time our Blessed Lady added, "that if the soul does not amend and obliterate its sins by sorrow, the devils almost immediately return and continue to possess it" - ("Daemones, audito nominee meo, statim relinquunt animam, quasi territi.  Sed. Revertuntur ad eam, nisi aliqua emendation subsequatur"—Rev. l. 1, c. 9).

Example

In Reichersperg, in Bavaria, there was a canon regular of the name of Arnold, surnamed the Pious on account of the sanctity of his life, and who had the most tender devotion to our Blessed Lady.  When at the point of death, and having received the last sacraments, he summoned his religious brethren, and begged that they would not abandon him in his last passage.  Scarcely had he uttered these words, when, in the presence of all, he began to tremble, to roll his eyes, and, bathed in a cold sweat, with a faltering voice said, "Ah, do you not see the devils who are endeavoring to drag me to Hell?"  He then cried out, "Brothers, implore the aid of Mary for me; in her I confide; she will give me the victory".  On hearing this his brethren recited the Litany of our Blessed Lady, and as they said "Holy Mary, pray for him", the dying man exclaimed, "Repeat, repeat the name of Mary, for I am already before God's tribunal".  He was silent for a moment, and then added, "It is true that I did that, but I have done penance for it".  And then turning to our Blessed Lady, he said, "O Mary, I shall be delivered if thou helpest me".  Again the devils attacked him; but he defended himself with his crucifix and the name of Mary.  Thus was the night spent; but no sooner did morning dawn than Arnold exclaimed with the greatest calmness, and full of holy joy, "Mary, my sovereign Lady, my refuge, has obtained me pardon and salvation".  Then casting his eyes on that Blessed Virgin who was inviting him to follow her, he said, "I come, O Lady, I come!" and making an effort to do so even with his body, his soul fled after her to the realms of eternal bliss, as we trust, for he sweetly expired (Auriemma, Aff. Scamb. p. 2, c. 8—Ludewig, Chron. Reichersp. anno 1166).

Prayer

Behold at thy feet, O Mary my hope, a poor sinner, who has so many times been by his own fault the slave of hell.  I know that by neglecting to have recourse to thee, my refuge, I allowed myself to be overcome by the devil.  Had I always had recourse to thee, had I always invoked thee, I certainly should not have fallen.  I trust, O Lady most worthy of all our love, that through thee I have already escaped from the hands of the devil, and that God has pardoned me.  But I tremble lest at some future period I may again fall into the same bonds.  I know that my enemies have not lost the hope of again overcoming me, and already they prepare new assaults and temptations for me.  Ah, my Queen and refuge, do thou assist me.  Place me under thy mantle; permit me not again to become their slave.  I know that thou wilt help me and give me the victory, provided I invoke thee; but I dread lest in my temptations I may forget thee, and neglect to do so.  The favor, then, that I seek of thee, and which thou must grant me, O most holy Virgin, is that I may never forget thee, and especially in time of temptation; grant that I may then repeatedly invoke thee, saying, "O Mary, help me; O Mary, help me."  And when my last struggle with hell comes, at the moment of death, ah then, my Queen, help me more than ever, and thou thyself remind me to call on thee more frequently either with my lips or in my heart; that, being thus filled with confidence, I may expire with thy sweet name and that of thy Son Jesus on my lips; that so I may be able to bless thee and praise thee, and not depart from thy feet in Paradise for all eternity. 

Amen