Intercession thus being the first principle of the church's life, next it is certain again that the vital principle of that intercession, as an availing power, is, according to the will of God, sanctity. This seems to be suggested by a passage of St. Paul, in which the supreme intercessor is said to be "the Spirit:" "The Spirit himself maketh intercession for us; he maketh intercession for the saints according to God." However, the truth thus implied is expressly brought out in other parts of Scripture, in the form both of doctrine and of example. The words of the man born blind speak the common sense of nature: "If any man be a worshipper of God, him he heareth." {74} And apostles confirm them: "The prayer of a just man availeth much," and "whatever we ask we receive, because we keep his commandments." Then, as for examples, we read of Abraham and Moses as having the divine purpose of judgment revealed to them beforehand, in order that they might deprecate its execution. To the friends of Job it was said, "My servant Job shall pray for you; his face I will accept." Elias by his prayer shut and opened the heavens. Elsewhere we read of "Jeremias, Moses, and Samuel," and of "Noe, Daniel, and Job," as being great mediators between God and his people. One instance is given us, which testifies the continuance of so high an office beyond this life. Lazarus, in the parable, is seen in Abraham's bosom. It is usual to pass over this striking passage with the remark that it is a Jewish expression; whereas, Jewish belief or not, it is recognized and sanctioned by our Lord himself. What do we teach about the Blessed Virgin more wonderful than this? Let us suppose that, at the hour of death, the faithful are committed to her arms; but if Abraham, not yet ascended on high, had charge of Lazarus, what offence is it to affirm the like of her, who was not merely "the friend," but the very "Mother of God?" It may be added that, though it availed nothing for influence with our Lord to be one of his company if sanctity was wanting, still, as the gospel shows, he on various occasions allowed those who were near him to be the means by which supplicants were brought to him, or miracles gained from him, as in the instance of the miracle of the loaves; and if on one occasion he seems to repel his mother when she told him that wine was wanting for the guests at the marriage feast, it is obvious to remark on it that, by saying that she was then separated from him _because_ his hour was not yet come, he implied that, when that hour was come, such separation would be at an end. Moreover, in fact, he did, at her intercession, work the miracle which she desired.