I am induced here to lay side by side, with the second Article of our Anglican Church, the Confession of Faith from Cyril, first recited at Constantinople, then repeated at Ephesus, and afterwards again rehearsed at Chalcedon; in its last clause the expression occurs which gave rise to these remarks.

Ancient Confession.

We confess that our Lord Jesus, the Christ, the only begotten Son of God, perfect God and perfect man, from a reasonable soul and body, begotten from everlasting of the Father according to his Godhead, and in these last days, He the same for us and for our salvation [was born] of Mary, the Virgin, according to his manhood—of the same substance with the Father according to his Godhead, of the same substance with us according to his manhood. For of two natures there became an union. Wherefore we confess one Christ, one Lord. According to this sense of the unconfused union, we confess the holy Virgin to be theotocos, because that God the Word was made flesh, and became man, and from that very conception united with himself the temple received from her.

[Vol. vi. p. 736.]

Second Article of Anglican Church.

The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect natures, that is to say, the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God, and very man; who truly suffered, was crucified, dead and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men. {325}

But there are other points in the course of these important proceedings to which I would solicit your especial attention, with the view of comparing the sentiments of the Bishop of Rome at that day, and also the expressions employed by other Chief Pastors of Christ's flock, with the language of the appointed authorized services of the Roman Church now, and the sentiments of her reigning Pontiff, and of his accredited ministers.

The circumstances of the Church Catholic, as represented in Leo's letter in the fifth century, and the circumstances of the Church of Rome, as lamented by the present Pope in 1832[124], are in many respects very similar. The end desired by Leo and Flavianus, his brother pastor and contemporary, Bishop of Constantinople, and by Gregory, now Bishop of Rome, is one and the same, namely, the suppression of heresy, the prevalence of the truth, and the unity of the Christian Church. But how widely and how strikingly different are the foundations on which they respectively build their hopes for the attainment of that end!

[Footnote 124: "The encyclical letter of our most holy Father, Pope Gregory, by divine providence, the sixteenth of that name, to all patriarchs, primates, archbishops, and bishops."]

The present Roman Pontiff's hopes, and desires, and exhortations are thus expressed[125]:—

[Footnote 125: This is the translation circulated in the Roman Catholic Annual, p. 15, called, The Laity's Directory for the year 1833; on the title page of which is this notice: "The Directory for the Church Service, printed by Messrs. Keating and Brown, is the only one which is published with the authority of the Vicars Apostolic in England.—London, Nov. 12, 1829." Signed "James, Bishop of Usula, Vic. Ap. Lond."]

"That all may have a successful and happy issue, let us raise our eyes to the most blessed Virgin Mary, {326} WHO ALONE DESTROYS HERESIES, who is our GREATEST HOPE, yea, the ENTIRE GROUND OF OUR HOPE[126]. May she exert her patronage to draw down an efficacious blessing on our desires, our plans, and proceedings in the present straitened condition of the Lord's flock. We will also implore, in humble prayer, from Peter, the prince of the Apostles, and from his fellow-Apostle Paul, that you may all stand as a wall to prevent any other foundation than what hath been laid; and supported by this cheering hope, we have confidence that the author and finisher of faith, Jesus Christ, will at last console us all in the tribulations which have found us exceedingly."

[Footnote 126: On this word there is a note of reference to S. Bern. Serm. de Nat. B.M.V. 7.]

"To you, venerable brethren, and the flocks committed to your care, we most lovingly impart, as auspicious of celestial help, the Apostolic Benediction. Given at Rome from St. Mary Major's, August 15th, the Festival of the Assumption of the same blessed Virgin Mary, the year of our Lord 1832, of our Pontificate the Second."

How deplorable a change, how melancholy a degeneracy is here evinced from the faith, and hopes, and sentiments of Christian bishops in days of old! In the expressed hopes of Leo and Flavianus, you will seek in vain for any reference or allusion "to the blessed Virgin Mary, as the destroyer of heresies, the greatest hope, the entire ground of a Christian's hope;" you will in vain seek for any exhortation for the faithful "to raise their eyes to her in order to obtain a merciful and happy issue." Equally vain would be your search for any "imploring in humble prayer," of Peter and Paul, or any even distant allusion to help from them. {327} To God and God alone are the faithful exhorted to pray; on God and God alone do those Christians express that their hopes rely; God alone they regard as the destroyer of heresy, the restorer of peace, and the protector of the Church's unity. "Their greatest hope, yea, the entire ground of their hope," the Being to be "implored in humble prayer," is not Mary, nor Peter, nor Paul, but God alone, the Creator, the Redeemer, the Sanctifier of Mary, and of Peter, and of Paul.

Thus Flavian writing to Leo says, "Wherefore (in consequence of those errors, and heresies, and distractions, which he had deplored) we must be sober and watch unto prayer, and draw nigh to God." [Vol. v. 1330.] And again, "Thus will the heresy which has arisen, and the consequent commotion, be easily destroyed by your holy letters with the assistance of God." [Vol. v. 1355.] Thus Leo in his turn writing to Julian, Bishop of Cos, utters this truly Christian sentiment. "May the mercy of God, as we trust, grant that without the loss of any soul, against the darts of the devil the sound parts may be entirely preserved, and the wounded parts may be healed. May God preserve you safe and sound, most honoured brother!" [Vol. v. 1423.] Thus the same Bishop of Rome writing to Flavian, expresses his hopes in these words: "Confidently trusting that the help of God will be present, so that one who has been misled, condemning the vanity of his own thoughts, may be saved. May God preserve you in health and strength, most beloved brother!" [Vol. v. 1390.]

I will detain you by only one more reference to these most interesting documents. The whole Council of Chalcedon, at the conclusion of all, and when the {328} triumph was considered to have been secured over Eutyches, and their gratitude was expressed that the heresies had been destroyed—instead of referring to Mary as the "sole destroyer of heresies," shout, as if with the voice of one man, from every side, "It is God alone who hath done this!" [Vol. vii. p. 174.] Neither antecedently did their chief pastors exhort them to raise their eyes to Mary, and promise to "implore" the blessing they needed, "in humble prayer from Peter and Paul." Neither "in the straitened condition of the Lord's flock" did they invoke any other than God. And when truth prevailed, and the victory was won, whilst they were lavish of their grateful thanks to the emperor and his queen, who were present and had succoured them; of help from the invisible world they make no mention, save only of the Lord's; they had implored neither angel, nor saints, nor Virgin to be their protector and patron; no angel, nor saint, nor virgin, shared their praises;—God alone was exalted in that day.

And, let not the answer, ever at hand when reference is thus made to the prayers or professions of individuals, whether popes or canonized saints, seduce any now from a pursuit of the very truth. These, it is said, "are the prayers and professions of individuals, it is unfair then to make the Church responsible for them; we appeal from them to the Church." But in this case the words of the Sovereign Pontiff are in good faith the words of the Church of Rome; not because I at all would identify the words of a Pope with the Church, but because the prayers of the Church of Rome in her authorized solemn services and acts of worship justify {329} Pope Gregory in every sentiment he utters, and every expression he employs. Does Gregory bid the faithful lift up their eyes to Mary the sole destroyer of heresies? The Roman ritual in the Lesser Office of the holy Virgin thus addresses her, "Rejoice, O Mary Virgin; thou alone hast destroyed all heresies in the whole world:" And again: "Under thy protection we take refuge, holy parent of God; despise not thou our prayers in our necessities, but from all dangers ever deliver us, O glorious and blessed Virgin." Does Gregory assure the faithful that he will implore in humble prayer of Peter and Paul? in doing so he is only treading in the very footsteps of the Roman Church itself. In an address, which we have already quoted (see p. 262), Peter is thus invoked. "Now O good shepherd, merciful Peter, accept the prayers of us who supplicate, and loose the bands of our sins, by the power committed to thee, by which thou shuttest heaven against all by a word, and openest it."

These things are now; but from the beginning it was not so. {330}

* * * * *



CHAPTER V.

SECTION I.—PRESENT WORSHIP OF THE BLESSED VIRGIN IN THE AUTHORIZED AND ENJOINED SERVICES OF THE CHURCH OF ROME.

When from examining the evidence of antiquity we turn to the present enjoined services of the Church of Rome, it is impossible not to be struck by the fact repeatedly forced upon our notice, that whereas the invocation of the Virgin seems to have been introduced at a period much later than those addresses to the martyrs which have already invited our attention, her worship now assumes so much higher a place, and claims so large a share in the public worship of the Roman Catholic portions of Christendom above martyrs, saints, and angels. The offices of the Virgin present instances of all those various and progressive stages of divine worship, which we have already exemplified in the case of the martyrs, from the first primitive and Christian practice of making the anniversary of the Saint a day either of especial praise and prayer to God for the mercies of redemption generally, or of returning thanks to God for the graces manifested in his holy servants now in peace, with prayers for light and strength to enable the worshippers to follow them, as they followed Christ—down to the last and worst stage, the consummation {331} of all, namely, prayer directly to saints and angels for protection, succour, and spiritual benefits at their hands.

I. Of the first class is the following collect, retained almost word for word in our Anglican service.

On the day of the Purification.

"Almighty and everlasting God, we humbly beseech thy majesty, that as thy only begotten Son was this day presented in the temple in substance of our flesh, so Thou wouldest cause us to be presented unto Thee with purified minds. Through the same."

(Omnipotens sempiterne Deus, majestatem tuam supplices exoramus, ut sicut unigenitus Filius tuus hodierna die cum nostrae carnis substantia est praesentatus, ita nos facias purificatis tibi mentibus praesentari. Per eundem Dominum.—H. 536.)

Such a prayer is founded on the facts of revelation, and is primitive, catholic, apostolic, and evangelical.

II. Of the second progressive stage towards the adoration of the saints, the offices of the Virgin supply us with various instances; the case, namely, of the Christian orator being led by the flow of his eloquence to apostrophize the spirit of the Saint, and address him as though he were present, witnessing the celebration of his day, hearing the panegyrics uttered for his honour, and partaking with the congregation in their religious acts of worship.

"O holy and spotless virginhood; with what praises to extol thee I know not: because Him, whom the heavens could not contain, thou didst bear in thy bosom. {332} Blessed art thou among women, and blessed is the fruit of thy womb. Thou art blessed, O Virgin Mary, who didst carry the Lord, the Creator of the world. Thou didst give birth to Him who made thee, and remainest a virgin for ever. [Beata es Virgo Maria, quae Dominum portasti Creatorem mundi: genuisti qui te fecit, et in aeternum permanes virgo.—Vern. clxii.] Hail, holy parent, who didst in child-birth bring forth the King who ruleth heaven and earth for ever and ever. Amen." [Salve sacra parens enixa puerpera regem, qui coelum terramque regit in saecula saeculorum. Amen.—Introit. at the mass on the Nativity of the Virgin.]

In apostrophes like these, the members of the Anglican Church see nothing in itself harmful, so long as they are kept within due bounds. Many of the passages cited from the ancient writers in proof of their having espoused the doctrine, and exemplified in themselves the practice of invoking saints, are nothing more than these glowing addresses. They have been responded to by one of the brightest ornaments, and sweetest minstrels of the Anglican Church, whose apostrophe at the same time by its own words would guard us against the abuses and excesses in which in the Roman Catholic Church this practice, followed without restraint and indulged in with less and less of caution and soberness, unhappily ended; abuses against which also we cannot ourselves now be too constantly and carefully on our guard.

"Ave Maria! Blessed maid, Lily of Eden's fragrant shade, Who can express the love, That nurtured thee so pure and sweet; Making thy heart a shelter meet For Jesus' holy Dove? {333} Ave Maria! mother blest, To whom, caressing and caress'd, Clings the Eternal Child! Favour'd beyond archangel's dream, When first on thee with tenderest gleam The newborn Saviour smiled. Ave Maria! thou whose name, ALL BUT ADORING love may claim, Yet may we reach thy shrine; For HE, thy Son and Saviour, vows, To crown all lowly lofty brows With love and joy like thine. Bless'd is the womb that bare Him,—bless'd The bosom where his lips were press'd; But rather bless'd are they Who hear his word and keep it well, The living homes where Christ shall dwell, And never pass away."

J. Keble's Christian Year. "The Annunciation."

Would that no branch of the Church Catholic had ever passed the boundary line drawn here so exquisitely by this Anglican Catholic, from whose lips or pen no syllable could ever fall in disparagement of the holy Virgin, as blessed among women, and the holy mother of our Lord. To bring about the re-union of Christians would in that case have been a far more hopeful task than it is now.

III. In the third stage, a prayer was offered to God, that He would permit the intercessions of the saints to help us; or the prayer contained the expression of a wish,—a desire not addressed either to God or to the saint, merely words expressive of the hope of the individual. The following are some of the many instances now contained in the Roman Breviary: {334}

"May the Virgin of virgins herself intercede for us to the Lord. Amen." [Ipsa Virgo virginum intercedat pro nobis ad Dominum. Amen.—Vern. cxlviii.]

In the Post-communion, on the day of the Assumption, this prayer is offered:—"Partakers of the heavenly table, we implore thy clemency, O Lord our God, that we who celebrate the Assumption of the mother of God, may, by her intercession, be freed from all impending evils. Through," &c. [Mensae coelestis participes effecti imploramus clementiam tuam, Domine Deus noster, ut qui Assumptionem Dei Genetricis colimus, a cunctis malis imminentibus ejus intercessione liberemur. Per.—Miss. Rom.]

"We beseech Thee, O Lord, let the glorious intercession of the blessed and glorious ever Virgin Mary protect us and bring us to life eternal." [Beatae et gloriosae semper Virginia Mariae, quaesumus, Domine, intercessio gloriosa nos protegat, et ad vitam producat aeternam.—Vern. clv.]

"Pardon, we beseech Thee, O Lord, the offences of thy servants, that we, who cannot please Thee of our own act, may be saved by the intercession of the mother of thy Son, our Lord, who liveth with Thee." [Famulorum tuorum quaesumus, Domine, delictis ignosce, ut qui tibi placere de nostris actibus non valemus, Genetricis Filii tui, Domini nostri, intercessione salvemur, qui tecum vivit.—Vern. clxix.]

On the vigil of the Epiphany, this prayer is offered in the Post-communion at the mass,—"Let this communion, O Lord, purge us from guilt, and by the intercession of the blessed Virgin, mother of God, let it make us partakers of the heavenly cure. Through the same." [Haec nos communio, Domine, purget a crimine, et intercedente beata Virgine Dei genetrice coelestis remedii faciat esse consortes. Per eundem.—Miss. Rom.]

"Grant, we beseech Thee, O Lord God, that we thy {335} servants may enjoy perpetual health of body and mind, and be freed from present sorrow, and enjoy eternal gladness, by the glorious intercession of the blessed Mary, ever Virgin. Through." [Concede nos famulos tuos, quaesumus, Domine Deus, perpetua mentis et corporis sanitate gaudere, et gloriosa beatae Mariae semper Virginis intercessione a praesenti liberari tristitia, et aeterna perfrui laetitia. Per Dominum.—Vern. cxlvi.]

On the second Sunday after Easter, we find a further and more sad departure from the simplicity of Christian worship, in which the Church of Rome declares that the offerings made to God at the Lord's Supper were made for the honour of the Virgin.—"Having received, O Lord, the helps of our salvation, grant, we beseech Thee, that by the patronage of Mary, ever Virgin, we may be every where protected; in veneration of whom we make these offerings to thy Majesty." [Sumptis, Domine, salutis nostrae subsidiis, da, quaesumus, beatae Mariae semper Virginis patrociniis ubique protegi, in cujus veneratione haec tuae obtulimus Majestati.—Post Commun. Mis. Rom.]

On the octave of Easter, at the celebration of mass, in the Secret, the intercession of the Virgin is made to appear as essential a cause of our peace and blessedness as the propitiation of Christ; or rather, the two are represented as joint concurrent causes; as though the office of the Saviour was confined to propitiation, exclusive altogether of intercession, whilst the office of intercession was assigned to the Virgin.—"By thy propitiation, O Lord, and by the intercession of the blessed Mary, ever Virgin, may this offering be profitable to us for perpetual and present prosperity and peace." [Tua, Domine, propitiatione et beatae Marisae semper Virginis intercessione ad perpetuam atque prsesentem haec oblatio nobis profecerit prosperitatem et pacem.] {336}

IV. A fourth station in this lamentable progress was evidenced when Christians at the tombs of martyrs implored, yet still in prayer to God, that He would, for the sake of the martyrs, and by their merits and good offices, grant to the petitioner some benefit temporal or spiritual. Of that practice, we have an example in this prayer: "O God, who didst deign to choose the blessed Virgin's womb in which to dwell, vouchsafe, we beseech thee, to make us, defended by her protection, to take pleasure in her commemoration." [Deus qui virginalem aulam beatae Mariae in qua habitares eligerere dignatus es, da, quaesumus, ut sua nos defensione munitos jucundos facias suae interesse commemorationi.—AEst. clvi.]

"By the Virgin mother, may the Lord grant us health and peace. Amen." [Per Virginem Matrem concedat nobis Dominus salutem et pacem. Amen.—Vern. cxliii.]

"By the prayers and merits of the blessed Mary, ever Virgin, and of all saints, may the Lord bring us to the kingdom of heaven." [Precibus et meritis beatae Mariae Virginis et omnium sanctorum perducat nos Dominus ad regna coelorum.—Vern. cxlvii.]

"May the Virgin Mary bless us, together with a pious offspring." [Nos cum prole pia benedicat Virgo Maria.—Vern. cxlvii.]

V. The fifth grade involves a still more melancholy departure from Christian truth and primitive simplicity, when the prayer is no longer addressed to God, but is offered to the Virgin, imploring her to intercede with God for the supplicants, yet still asking nothing but her prayers.

"Blessed mother, Virgin undefiled, glorious Queen of the world, intercede for us with the Lord." [Beata Mater, et intacta Virgo, gloriosa regina mundi, intercede pro nobis ad Dominum.—Aut. cxliv.] {337}

"Blessed mother of God, Mary, perpetual Virgin, the temple of the Lord, the holy place of the holy Spirit, thou alone without example hast pleased our Lord Jesus Christ: Pray for the people, mediate for the clergy, intercede for the female sex who are under a vow." [Beata Dei Genitrix, Maria Virgo perpetua, templum Domini, sacrarium Spiritus Sancti, sola sine exemplo placuisti Domino nostro Jesu Christo; ora pro populo, interveni pro clero, intercede pro devoto femineo sexu.—Vern. clxiii.]

"Holy Mary, pray for us! Holy mother of God, pray for us! Holy Virgin of virgins, pray for us!"

In the form of prayer called Litaniae Lauretanae, between the most solemn addresses to the ever blessed Trinity, and to the Lamb of God that taketh away the sins of the world, are inserted more than forty addresses to the Virgin, invoking her under as many varieties of title. She is appealed to as—The Mirror of Justice, The Cause of our Joy, The mystical Rose, The Tower of David, The Tower of Ivory, The House of Gold, The Arc of the Covenant, The Gate of Heaven, The Refuge of Sinners, The Queen of Angels, the Queen of all Saints. [Vern. ccxxxix.]

In examining the case of the invocation of saints, we placed under this head, as the safer course, a kind of invocation which seemed to vacillate between this appeal to them merely for intercession, and the last consummation of all, direct prayer to them for blessings. We exemplified it by the hymn to St. Stephen. The following seems very much of the same character, addressed to the Virgin:—

"Hail, O Queen, Mother of mercy, our life, sweetness, and hope, Hail! To thee we cry, banished sons {338} of Eve. To thee we sigh, groaning and weeping in this valley of tears. Come then, our Advocate, turn those compassionate eyes of thine on us, and after this exile show to us Jesus, the blessed fruit of thy womb. O merciful! O pious! O sweet Virgin Mary! [Salve, Regina, Mater Misericordiae, vita, dulcedo, et spes nostra, salve. Ad te clamamus exules filii Evae. Ad te suspiramus gementes et flentes in hac lachrymarum valle. Eja ergo Advocata nostra, illos tuos misericordes oculos ad nos converte, et Jesum benedictum fructum ventris tui nobis post hoc exilium ostende. O clemens! O pia! O dulcis Virgo Maria!]

"Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ." [Ora pro nobis, Sancta Dei Genetrix, ut digni efficiamur promissionibus Christi.—AEst. 151.]

VI. Unhappily, in the appointed religious services of the Roman ritual, we have too many examples of prayer for benefits spiritual and temporal, addressed directly to the Virgin. It is in vain to say that all that is meant is to ask her intercession; the people will not, cannot, do not, regard it in that light. It is affirmed that when the Church of Rome guides and directs her sons and daughters to pray for specific benefits at the hands of the Virgin mother, without any mention of her prayers, without specifying that her petitions are all that they ask; yet they are taught only to ask for her intercession, and are not encouraged to look for the blessings as her gift and at her hands. But, can this be right and safe? In an act of all human acts the most solemn and holy, can recourse be had to such refinements without great danger?

Among many others of a similar kind this invocation frequently recurs, "Deem me worthy to praise thee, {339} O sacred Virgin; give to me strength against thy enemies." [Dignare me laudare te, Virgo sacrata. Da mihi virtutem contra hostes tuos.—AEst. clvi.]

The following seems to be among the most favourite addresses to the Virgin:—"Hail, Star of the Sea, kind Mother of God, and ever Virgin! Happy Gate of Heaven, taking that 'Hail!' from the mouth of Gabriel, establish us in peace,—changing the name of Eve. For the guilty, loose their bonds; bring forth light for the blind; drive away our evils; demand for us all good things. SHOW THAT THOU ART A MOTHER. Let Him who endured for us to be thy Son, through thee receive our prayers. O excellent Virgin, meek among all, us, FREED FROM FAULT, MAKE MEEK AND CHASTE; make our life pure; prepare a safe journey; that, beholding Jesus, we may always rejoice. Praise be to God the Father, glory to Christ most high, and to the Holy Spirit; one honour to the three. Amen."

[Ave Man's Stella, Dei Mater alma, Atque semper Virgo! Felix coeli porta, Sumens illud Ave Gabrielis ore, Funda nos in pace, Mutans Evae nomen. Solve vincla reis, Profer lumen caecis, Mala nostra pelle, Bona cuncta posce. MONSTRA TE ESSE MATREM; Sumat per te preces, Qui pro nobis natus Tulit esse tuus. Virgo singularis, Inter omnes mitis, Nos culpa solutos, Mites fac et castos, Vitam praesta puram, Iter para tutum, Ut videntes Jesum Semper collaetemur.

Sit laus Deo Patri, summo Christo decus, Spiritui Sancto, tribus honor unus. Amen.—AEst. 597. ]

In the body of this hymn, there is undoubtedly reference to an application to be made to the Son, &c.; but can it be fitting that such language as is here suggested to the Virgin, for her to use, should be addressed by a {340} mortal to God? can such a call upon her to show her power and influence over the eternal Son of the eternal Father be fitting—"Show that thou art a mother?" I confess that against what is here implied, my understanding and my heart entirely revolt.[127]

[Footnote 127: At the present day some versions, contrary to the whole drift and plain sense and meaning of the passage, have translated it, as though the prayer was, that Mary would, by her maternal good offices in our behalf, prove to us that she was our mother. An instance of what I mean occurs in a work called "Nouveau Recueil de Cantiques," p. 353.

"Monstra te esse Matrem: Faites voir que vous etes veritablement notre mere." In an English manual, first printed in 1688, and then called "The Prince of Wales's Manual," the lines are thus rendered—

Shew us a Mother's care, To Him convey our prayer, Who for our sake put on The title of thy Son.

I rejoice to see an indication of a feeling of impropriety in the sentiment in its plain, obvious meaning; still the change is inadmissible. She is addressed above, in the second line, as the mother of God; Jesus is immediately mentioned, in the very next line, and through the entire stanza, as her Son; and the prayer is, that through her that Being who endured to be her Son would hear the prayers of the worshippers.

Since I first prepared this note for the press, I have found a proof, that the obvious grammatical and logical meaning, "show thyself to be His mother," is the sense in which it was received and interpreted before the Reformation. In a work dedicated to the "Youth of England studious of good morals," and entitled "Expositio Sequentiarum," the only interpretation given to this passage is thus expressed: "Show thyself to be a MOTHER, namely BY APPEASING THY SON, and let thy Son take our prayers through thee, who (namely, the Son born of the Virgin Mary,) for us miserable sinners endured to be thy Son." "Monstra te esse MATREM (sc.) placando TILIUM TUUM, et filius tuus sumat precem, id est, deprecationes nostras per te qui (sc.) filius natus ex Virgine Maria pro nobis (sc.) miseris peccatoribus tulit, id est, sustinuit esse tuus filius." It must be observed, that this work was expressly written for the purpose of explaining these parts of the ritual according to the use of Sarum. It was printed by the famous W. de Worde, at the sign of the Sun in Fleet-street, 1508. The passage occurs in p. 33. b. This is by no means the only book of the kind. I have before me one printed at Basil, in 1504, and another at Cologne the same year. They are evidently all drawn from some common source, but are not reprints all of the same work, for there are in each some variations. The Cologne edition tells us, that it was the reprint of a familiar commentary long ago (jamdudum) published on the hymns. All these join in construing the passage so as to represent the prayer to the Virgin to be, that she would show and prove that she was mother by appeasing her Son, and causing him to hear our prayers. Nor can any other meaning be attached to the translation of the words as given by Cardinal Du Perron (Replique a la Rep. du Roy de la G. Bretagne. Paris, 1620, p. 970). "Et pourtant quand l'Eglise dit a la saincte Vierge, 'Defends nous de l'ennemy, et nous recoy a l'heure delamort,' elle n'entend pas prier la Vierge qu'elle nous recoive par sa propre virtu, mais par impetration de la grace de son Fils, comme l'Eglise le temoigne en ces mots: 'Monstre que tu es mere, recoive par toy nos prieres celuy, qui ne pour nous a eu agreeable d'etre tien!'" This novel interpretation I have not found in any one book of former days.] {341}

Another prayer runs thus: "Under thy protection we take refuge, Holy Mother of God. Despise not our supplications in our necessities; but from all dangers ever deliver us, O glorious and Blessed Virgin." [Sub tuum praesidium confugimus, sancta Dei Genetrix; nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta.—AEst. cxlvi.]

Let us suppose the object of these addresses to be changed; and instead of the Virgin let us substitute the name of the ever-blessed God and Father of us all. The very words here addressed to the Virgin are offered to Him, and spoken of Him in some of the most affecting prayers and praises recorded in the Bible[128].

[Footnote 128: The identity of the prayers offered to the Virgin with those offered in the Book of inspiration, or in the Roman Ritual to the Almighty, becomes very striking, if we lay side by side the authorized language of the Roman Liturgy, and the only translation of the Scriptures authorized by the Roman Church.

Roman Ritual in addressing the Roman Ritual, or Translation Virgin of the Bible, in addressing the Almighty.

Sub tuum praesidium confugimus. Dominus, firmamentum meum et refugium meum. Ad te confugi.—Ps. xvii. 1; cxlii. 11.

Nostras deprecationes ne despicias Ne despexeris deprecationem in necessitatibus. meam.—Ps. liv. 1.

Sed a periculis cunctis libera nos. Libera, Domine, animam servi tui ab omnibus periculis inferni. Hiem. ccvi.

Libera nos a malo. Orat. Dom.

A periculo mortis libera nos, Domine.—Hiem. cciv.

Tu nos ab hoste protege. Eripe me de inimicis meis, Domine.—Ps. cxlii. 11.

Et hora mortis SUSPICE. Suscipe, Domine, servum tuum.—Hiem. ccvi. {342} ]

But another hymn in the office of the Virgin, addressed in part to the blessed Saviour himself, and partly to the Virgin Mary, is still more revolting to all my feelings with regard to religious worship. The Redeemer is only asked to remember his mortal birth; no blessing is here supplicated for at his hands; his protection is not sought; no deliverance of our souls at the hour of death is implored from Him; these blessings, and these heavenly benefits, and these divine mercies, are sought for exclusively at the hands of the Virgin alone. Can such a mingled prayer, can such a contrast in prayer, be the genuine fruit of that Gospel which bids us ask for all we need in prayer to God in the name and for the sake of his blessed Son?

"Author of our salvation, remember that once, by {343} being born of a spotless virgin, thou didst take the form of our body! Mary, mother of grace, mother of mercy, do thou protect us from the enemy, and receive us at the hour of death. Glory to thee, O Lord, who wast born of a Virgin, with the Father and the Holy Spirit, through eternal ages. Amen[129]."

[Footnote 129:

Memento, Salutis Auctor, Tu nos ab hoste protege, Quod nostri quondam corporis, Et hora mortis suscipe. Ex illibata Virgine, Gloria tibi, Domine, Nascendo formam sumpseris. Qui natus es de Virgine, Maria mater gratiae, Cum Patre et Sancto Spiritu, Mater misericordiae, In sempiterna saecula. Amen.

In the new version, (referred to in page 260 of the present work,) this hymn stands thus:—

Memento, rerum Conctitor, Maria mater gratiae, Nostri quod olim corporis, Dulcis parens clementiae, Sacrata ab alvo Virginis, Tu nos ab hoste protege, Nascendo forrnam sumpseris. In mortis hora suscipe, &c.

AEst. clv.]

Could the beloved John, to whose kind and tender care our blessed Lord gave his mother of especial trust, have offered to her such a prayer as this? To God alone surely would he have prayed for deliverance from all evil and mischief. To God alone would he have prayed:—"In the hour of death, good Lord, deliver us, and all for Jesus Christ's sake, our only Saviour and Mediator."

To one other example of the practice of the Church of Rome I must refer. The rubric in our Book of Common Prayer directs that "at the end of every Psalm throughout the year, shall be repeated, Glory be to the Father, and to the Son, and to the Holy Ghost: As it was in the beginning, is now, and ever shall be, world without end. Amen." In the Roman Breviary also we find this rubric: "This verse, Gloria, is always said in the end of all psalms, EXCEPT IT BE OTHERWISE {344} NOTED." [AEst. 3.] Such notifications occur at the end of various psalms. On the Feast of the Assumption [AEst. 595.], fourteen psalms are appointed to be used. At the close of every one of these psalms, without however any note that the Gloria is not to be said, there is appended an anthem to the Virgin. In some cases, so intimately is the anthem interwoven with the closing words of the psalm, as that under other circumstances it would induce us to infer that the Gloria was intended to be left out, especially as in the Parvum Officium of the Virgin [AEst. clv.], though to the various psalms anthems in the same manner have been annexed, yet the words "Gloria Patri et Filio" are inserted in each case between the psalm and the anthem. Be this as it may, the annexation of the anthem has a lamentable tendency to withdraw the thoughts of the worshippers from the truths contained in the inspired psalm, and to fix them upon Mary and her Assumption; changing the Church's address from the Eternal Being, alone invoked by the Psalmist, to one, who though a virgin blessed among women, is a creature of God's hand. Thus, at the conclusion of the 8th psalm; "O Lord, our Lord, how excellent is thy name in all the world," we find immediately annexed these two anthems, "The holy mother of God is exalted above the choirs of angels to the heavenly realms. The gates of paradise are opened to us by thee, [by thee, O Virgin [Quae gloriosa]] who glorious triumphest with the angels." Thus again, an anthem is attached to the last verse of the 95th (in the Hebrew and English versions the 96th). "He shall judge the earth in equity, and the people with his truth. Rejoice, {345} O Virgin Mary; thou alone hast destroyed all heresies in the whole world. Deem me worthy to praise thee, hallowed Virgin: Give me strength against thy enemies." To the 96th (97th), the latter clause of that address is repeated, with the addition of the following: "After the birth thou didst remain a virgin inviolate. Mother of God, intercede for us."

An instance of the anthem being so intimately interwoven with the psalm, as to render the insertion of the "Gloria," between the two, to say the least, forced and unnatural, occurs at the close of the 86th (87th) psalm. The vulgate translation of the last verse, differing entirely from the English, is this: "As the habitation of all who rejoice is in thee." This sentence of the Psalmist is thus taken up in the Roman Ritual: "As the habitation of all us who rejoice is in THEE, Holy Mother of God."

The object proposed by the Church from of old in concluding each psalm by an ascription of glory to the eternal Trinity, was to lead the worshipper to apply the sentiments of the psalm to the work of our salvation accomplished by the three Persons of the Godhead. The analogous end of these anthems in the present service of the Church of Rome is to fix the thoughts of the worshipper upon Mary. This practice unhappily sanctions the excesses into which Bonaventura and others have run in their departures from the purity and integrity of primitive worship.

Cardinal du Perron informs us, that at the altar in the office of the mass, prayer is not made directly to any saint, but only obliquely, the address being always made to God. But if prayers are offered in other parts of the service directly to them, it is difficult to see what is gained by that announcement. Surely it is trifling {346} to make such immaterial distinctions. If as a priest I could address the following prayer to the Virgin in preparing for offering mass, why should I not offer a prayer to the same being during its celebration?

"O mother of pity and mercy, blessed Virgin Mary, I a miserable and unworthy sinner, flee to thee with my whole heart and affection, and I pray thy most sweet pity, that as thou didst stand by thy most sweet Son hanging upon the cross, so thou wouldest vouchsafe mercifully to stand by me a miserable priest, and by all priests who here and in all the holy Church offer Him this day, that, aided by thy grace, we may be enabled to offer a worthy and acceptable victim in the sight of the most high and undivided Trinity. Amen." [O Mater pietatis et misericordiae, beatissima Virgo Maria, ego miser et indignus peccator ad te confugio toto corde et affectu. Et precor dulcissimam pietatem tuam, ut sicut dulcissimo Filio tuo in cruce pendenti astitisti, ita et mihi misero sacerdoti et sacerdotibus omnibus hic et in tota sancta ecclesia ipsum hodie offerentibus, clementer assistere digneris, ut tua gratia adjuti dignam et acceptabilem hostiam in conspectu summae et individuae Trinitatis offerre valeamus. Amen.—Rom. Brev. Hus. Hiem. p. ccxxxiii.]

This is called, in the Roman Breviary, "A PRAYER to the blessed Virgin before the celebration of the mass," and is immediately followed by another prayer directed to be offered to any saint, male or female, whose feast is on that day celebrated. "O Holy N. behold I, a miserable sinner, DERIVING CONFIDENCE FROM THY MERITS, now offer the most holy sacrament of the body and blood of our Lord Jesus Christ, FOR THY HONOUR AND GLORY. I humbly and devotedly pray thee that thou wouldest deign to intercede for me to-day, that I may be enabled to offer so great a sacrifice {347} worthily and acceptably, and to praise Him eternally with thee and with all his elect, and that I may live with Him for ever." [O sancte N. ecce ego miser peccator de tuis mentis confisus, offero nunc sacratissimura sacramentum corporis et sanguinis Domini nostri Jesu Christ! PRO TUO HONORE ET GLORIA; precor te humiliter et devote ut pro me hodie intercedere digneris, ut tantum sacrificium digne et acceptabiliter offerre valeam, ut Eum tecum et cum omnibus electis ejus aeternaliter laudare et cum eo semper regnare valeam.—Hiem. ccxxxiii.]

* * * * *

Such, Christian brethren, is the result of our inquiries into the real practice of the Church of Rome with regard to the worship of the Virgin Mary at the present day, in every part of the world where allegiance to that Church is acknowledged. Can we wonder that individuals, high in honour with that Church, have carried out the same worship to far greater lengths? I have ever present to my mind the principle of fixing upon the Church of Rome herself that only which is to be found in her canons, acknowledged decrees, and formularies. And unhappily of that which directly contravenes the Gospel-rule and primitive practice, far more than enough is found in her authorized rituals to compel all who hold to the Gospel and the integrity of primitive times, to withdraw their assent and consent from her worship. But with this principle before us, surely common justice and common prudence require that we should see for ourselves the practical workings of the system. "By their fruits ye shall know them," is a principle no less sanctioned by the Gospel than suggested by common sense and experience And, indeed, the shocking lengths to which priests, bishops, cardinals, and canonized persons have gone in this particular of the worship of the Virgin, might well {348} cause every upright and enlightened Roman Catholic to look anxiously to the foundation; to determine honestly, though with tender caution and pious care, for himself, whether the corruption be not in the well-head, whether the stream do not flow impregnated with the poison from the very fountain itself; whether the prayers authorized and directed by the Church of Rome to be offered to the Virgin be not in themselves at variance with the first principles of the Gospel—Faith in one God, the giver of every good, and in one Mediator and Intercessor between God and men, the man Christ Jesus, whose blood cleanseth from all sin: in a word, to see whether all the aberrations of her children in this department of religious duty have not their prototype in the laws and ordinances, the rules and injunctions, the example and practice of their mother herself.

Indeed I am compelled here to say, that, however revolting to us as believers in Jesus, and as worshippers of the one true God, are those extravagant excesses into which the votaries of the Virgin Mary have run, I have found few of their most unequivocal ascriptions of divine worship to her, for a justification of which they cannot with reason appeal to the authorized ritual of the Church of Rome.

In leaving this point of our inquiry, I would suggest two considerations: 1st, If it was intended that the invocation of the Virgin should be exclusively confined to requests, praying her to pray and intercede by prayer for the petitioners, why should language be addressed to her which in its plain, obvious, grammatical, and common sense interpretation conveys the form of direct prayers to her for benefits believed to be at her disposal? And, 2ndly, If the Church had {349} intended that her members, when they suppliantly invoked the Virgin Mary, and had recourse to her aid, should have offered to her direct and immediate prayers that she would grant temporal and spiritual benefits, to be dispensed at her own will, and by her own authority and power, in that case, what words could the Church have put into the mouth of the petitioners which would more explicitly and unequivocally have conveyed that idea?

* * * * *



SECTION II.—WORSHIP OF THE VIRGIN, CONTINUED.

I have no intention of dwelling at any length on the extraordinary excesses to which the adoration of the Virgin Mary has been carried in the Church of Rome, I do not mean by obscure and illiterate or fanatical individuals, but by her celebrated prelates, doctors, and saints. My researches have brought to my knowledge such a mass of error and corruption in the worship of Christians as I never before had any conception of; and rather than bring it all forward, and exhibit it to others, I would turn my own eyes from it altogether. Still many reasons render it absolutely necessary that we should not pass over the subject entirely in silence. Few in England, I believe, are aware of the real facts of the case; and it well becomes us to guard ourselves and others against such melancholy results as would appear to be inseparable from the invocation and worship of the Virgin. If indeed we could be justified in regarding such palpable instances of her worship in its most objectionable form as the {350} marks of former and less enlightened times, most gladly would I draw a veil over them, and hide them from our sight for ever. But when I find the solemn addresses of the present chief authorities in the Church, nay, the epistles of the present sovereign Pontiff himself, cherishing, countenancing, and encouraging the selfsame evil departures from primitive truth and worship, it becomes a matter not of choice, but of necessity, to give examples at least of the deplorable excesses into which the highest and most honoured in that communion have been betrayed. On the present Pope's encyclical letter [A.D. 1840] we have already observed; and in this place I propose to examine only one more of those many excesses meeting us on every side, which characterize the public worship of the Virgin. The instance to which I refer seems to take a sort of middle station between the authorized enjoined services of the Church of Rome, and the devotions of individuals and family worship. It partakes on the one hand far too much of a public character to be considered in the light of private religious exercises; and on the other it wants that authority which would rank it among the appointed services of the Church. The devotional parts of the services are found neither in the Missals nor the Breviaries, and the adoption and celebration of the service seems to be left to the option and care of individuals. But the service is performed in the Churches,—a Priest presides,—the Host is presented to the adorations of the people,—and a sermon is preached by an appointed minister. The service to which I am referring is performed every evening through the entire month of May, and is celebrated expressly in honour of the Virgin Mary. {351}

The month of May is dedicated to her, and is called Mary's month. Temporary altars are raised to her honour, surrounded by flowers and adorned with garlands and drapery; her image usually standing before the altar. Societies are formed chiefly for the celebration of the Virgin's praises, and in some Churches the effect, both to the eye and to the ear, corresponds with the preparation. One thing only is wanting—the proper object of worship. I have now before me a book of hymns published professedly for the religious fraternities in Paris, and used in the Churches there. [Nouveau Recueil de Cantiques a l'usage des confreries des Paroisses de Paris. Paris, 1839.] Many of these hymns are addressed to the Virgin alone; some without any reference to the Son of God and Man, the only Saviour, and without any allusion to the God of Christians; indeed, an address to a heathen Goddess more entirely destitute of Christianity can scarcely be conceived. I copy one hymn entire.

"Around the altars of Mary Let us, her children, press; To that mother so endeared Let us address the sweetest prayers. Let a lively and holy mirth Animate us in this holy day: There exists no sadness For a heart full of her love. Let us adorn this sanctuary with flowers; Let us deck her revered altar; Let us redouble our efforts to please her. Be this month consecrated to her; Let the perfume of these crowns Form a delicious incense, {352} Which ascending even to her throne May carry to her both our hearts and our prayers. Let the holy name of Mary Be for us a name of salvation! Let our softened soul Ever pay to her a sweet tribute of love. Let us join the choirs of angels The more to celebrate her beauty; And may our songs of praise Resound in eternity. O holy Virgin! O our mother! Watch over us from fhe height of heaven; And when from this sojourning of misery, We present our prayers to you; O sweet, O divine Mary! Lend an ear to our sighs, And after this life Make us to taste of immortal pleasures."

[Autour des autels de Marie Nous ses enfants, empressons-nous; A cette Mere si cherie, Adressons les voeux les plus doux. Qu'une vive et sainte allegresse Nous anime dans ce saint jour; Il n'existe point de tristesse Pour un coeur plein de son amour. Ornons des fleurs ce sanctuaire, Parons son autel revere, Redoublons d'efforts pour lui plaire. Que ce mois lui soi, consacre; Que le parfume de ces couronnes Forme un encens delicieux, Qui s'elevant jusqu'a son trone, Lui porte et nos coeurs et nos voeux. Que le nom sacre de Marie Soit pour nous un nom de salut; Que toujours notre ame attendrie, D'amour lui paie un doux tribut. Unissons-nous aux choeurs des anges, Pour mieux celebrer sa beaute. Et puissent nos chants de louanges Retentir dans l'eternite. O Vierge sainte! o notre Mere! Veillez sur nous du haut des cieux; Et de ce sejour de misere, Quand nous vous presentons nos voeux, O douce, o divine Marie! Pretez l'oreille a nos soupirs;— Et faites qu'apres cette vie, Nous goutions d'immortels plaisirs.

—"Cantiques a l'usage des Confreries." Paris, 1839, p. 175.]

In the course of the present work I have already suggested the propriety of trying the real import, {353} the true intent, and meaning and force of an address to a Saint, by substituting the holiest name ever uttered on earth, for the name of the Saint to whom such address is offered; and if the same words, without any change, form a prayer fit to be offered by us sinners to the Saviour of the world, then to ask ourselves, Can this be right? I would earnestly recommend the application of the same test here; and in many other of the prayers now offered (for many such there are now offered) by Roman Catholics to the Virgin. Suppose, instead of offering these songs of praise and prayer, and self-devotion to Mary in the month of May, we were to offer them, on the day of his nativity, to our blessed Lord, would they not form an act of faith in Him as our Saviour and our God?

"Around the altar of Jesus, Let us, his children, press; To that Saviour so endeared Let us address the sweetest prayers. {354} Let a lively and holy mirth Animate us in this holy day: There exists no sadness For a heart full of his love. Let the holy name of Jesus Be for us a name of salvation! Let our softened soul Ever pay to HIM a sweet tribute of love. O holy Jesus! O our Saviour! Watch over us from the height of heaven; And when from this sojourning of misery, We present our prayers to Thee; O sweet, O divine Redeemer, Lend an ear to our sighs; and after this life, Make Thou us to taste of immortal pleasures."

* * * * *



SECTION III.—BONAVENTURA.

I will now briefly call your attention to the devotional works of the celebrated Bonaventura. He is no ordinary man; and the circumstances under which his works were commended to the world are indeed remarkable. I know not how a Church can give the impress of its own name and approval in a more full or unequivocal manner to the works of any human being, than the Church of Rome has stamped her authority on the works of this her saint.

In the "Acta Sanctorum", [Antwerp, 1723, July 14, p. 811-823.] it is stated, that this celebrated man was born in 1221, and died in 1274. He passed through all degrees of ecclesiastical dignities, {355} short only of the pontifical throne itself. He was of the order of St. Francis, and refused the archbishopric of York, when it was offered to him by Pope Clement the Fourth, in 1265; whose successor, Gregory the Tenth, elevated him to the dignity of cardinal bishop. His biographer expresses his astonishment, that such a man's memory should have been so long buried with his body; but adds, that the tardiness of his honours was compensated by their splendour.

More than two centuries after his death, his claims to canonization were urged upon Sixtus the Fourth; and that Pope raised him to the dignity of saint; the diploma of his canonization bearing date 18 kalends of May, 1482, the eleventh year of that pope's reign.

Before a saint is canonized by the Pope, it is usually required, that miracles wrought by him, or upon him, or at his tomb, be proved to the satisfaction of the Roman court[130]. We need not dwell on the nature of an inquiry into a matter-of-fact, alleged to have been done by an individual two hundred years before; and whose memory is said to have lain buried with his corpse. Among the miracles specified, it is recorded, that on one occasion, when he was filled with solemn awe and fear at the celebration of the Lord's Supper, God, by an angel, took a particle of the consecrated host from the hands of the priest, and gently placed it in the holy man's mouth. But, with these transactions, I am not anxious to interfere, except so far as to ascertain the degree of authority with which any pious Roman Catholic must be induced to invest Bonaventura as a teacher and instructor in the doctrines of Christianity, authorized and appointed by his Church. The case stands thus:—Pope Sixtus IV. states in his {356} diploma, that the proctor of the order of Minors, proved by a dissertation on the passage of St. John, "There are three that bear record in heaven," that the blessed Trinity had borne testimony to the fact of Bonaventura being a saint in heaven: the Father proving it by the attested miracles; the Son, in the WISDOM OF HIS DOCTRINE; the Holy Spirit, by the goodness of his life. The pontiff then adds, in his own words, "He so wrote on divine subjects, THAT THE HOLY SPIRIT SEEMS TO HAVE SPOKEN IN HIM." [Page 831. "Ea de divinis rebus scripsit, ut in eo Spiritus Sanctus locutus videatur."] A testimony referred to by Pope Sixtus the Fifth.

[Footnote 130: See the canonization of St. Bonaventura in the Acta Sanctorum.]

This latter pontiff was crowned May 1, 1585, more than a century after the canonization of Bonaventura, and more than three centuries after his death. By his order, the works of Bonaventura were "most carefully emendated." The decretal letters, A.D. 1588, pronounced him to be an acknowledged doctor of Holy Church, directing his authority to be cited and employed in all places of education, and in all ecclesiastical discussions and studies. The same act offers plenary indulgence to all who assist at the mass on his feast, in certain specified places, with other minor immunities on the conditions annexed. [Page 837.]

In these documents Bonaventura[131] is called the Seraphic Doctor; and I repeat my doubt, whether it is possible for any human authority to give a more full, entire, and unreserved sanction to the works of any human being than the Church of Rome has given to {357} the writings of Bonaventura. And what do those works present to us, on the subject of the Invocation and worship of the Virgin Mary?

[Footnote 131: The edition of his works which I have used was published at Mentz in 1609; and the passages referred to are in vol. vi. between pp. 400 and 500.]

Taking every one of the one hundred and fifty psalms[132], Bonaventura so changes the commencement of each, as to address them not as the inspired Psalmist did, to the Lord Jehovah, the One only Lord God Almighty, but to the Virgin Mary; inserting much of his own composition, and then adding the Gloria Patri to each. It is very painful to refer to these prostitutions of any part of the Holy Book of revealed truth; but we must not be deterred from looking this evil in the face. A few examples, however, will suffice.

[Footnote 132: It is curious to find the Cardinal Du Perron, in his answer to our King James, declaring that he had never seen nor met with this Psalter in his life, and he was sure it was never written by Bonaventura; alleging that it was not mentioned by Trithemius or Gesner. The Vatican editors, however, have set that question at rest. They assure us that they have thrown into the appendix all the works about the genuineness of which there was any doubt, and that Bonaventura wrote many works not mentioned by Trithemius, which they have published from the Vatican press. Of this Psalter there is no doubt. See Cardinal Du Perron, Replique a la Rep. du Roi de Grand Bretagne. Paris, 1620, p. 974.]

In the 30th psalm. "In thee, O Lord, have I trusted; let me not be confounded for ever," &c., the Psalter of the Virgin substitutes these words: [In te, Domina, speravi; non confundar in aeternum, &c. &c. In manus tuas, Domina, commendo spiritum meum, totam vitam meam, et diem ultimum meum.—P. 480.]

"In thee, O Lady, have I trusted; let me not be confounded for ever: in thy grace take me.

"Thou art my fortitude and my refuge; my consolation and my protection. {358}

"To thee, O Lady, have I cried, while my heart was in heaviness; and thou didst hear me from the top of the eternal hills.

"Bring thou me out of the snare which they have hid for me; for thou art my succour.

"Into thy hands, O Lady, I commend my spirit, my whole life, and my last day.—Gloria Patri," &c.

In the 31st psalm we read, "Blessed are they whose hearts love thee, O Virgin Mary; their sins shall be mercifully blotted out BY THEE...." [Beati quorum corda te diligunt, Virgo Maria; peccata ipsorum A TE misericorditer diluentur.—P. 481.]

In the 35th, v. 2. "Incline thou the countenance of God upon us; COMPEL HIM to have mercy upon sinners. O Lady, thy mercy is in the heaven, and thy grace is spread over the whole earth." [Inclina vultum Dei super nos. COGE illum peccatoribus misereri; Domina, in coelo misericordia tua, et gratia diffusa est super terram.]

In the 67th, instead of, "Let God arise, and let his enemies be scattered," the Psalter of the Virgin has,

"Let Mary arise, and let her enemies be scattered." [Exurgat Maria, et dissipentur inimici ejus.—P. 483.]

In the opening of the 93rd psalm there is a most extraordinary, rather, as it sounds to me, a most impious and blasphemous comparison of the Supreme God with the Virgin Mary, in reference to the very Attribute, which shines first, last, and brightest in HIM,—His eternal mercy. Nay, it draws the contrast in favour of the Virgin, and against God. Most glad should I be, to find that I had misunderstood this passage; and that it admits of another acceptation[133]. But I fear its real meaning is beyond controversy.

[Footnote 133: A similar idea indeed pervades some addresses to the Virgin of the present day, representing the great and only potentate as her heavenly husband, in himself full of rage, but softened into tenderness towards her votaries by her influence. See a hymn, in the Paris collection already referred to, p. 353, &c. of this work (Nouveau Recueil de Cantiques, p. 183).

Daignez, Marie, en ce jour Vouchsafe, Mary, on this day Ecouter nos soupirs, To hear our sighs, Et seconder nos desirs. And to second our desires. Daignez, Marie, en ce jour Vouchsafe, Mary, on this day Recevoir notre encens, notre amour. To receive our incense, our love. Du celeste epoux Calm the rage Calmez le courroux, Of thy heavenly husband, Qu'il se montre doux Let HIM show himself kind A tous qui sont a vous. To all those who are thine. Du celeste epoux Of thy heavenly husband Calmez le courroux, Calm the rage, Que son coeur s'attendrisse sur nous. Let his heart be softened towards us. {359} ]

"The Lord is a God of vengeance; but thou, O Mother of Mercy, bendest to be merciful." [Deus ultionum Dominus; sed tu, Mater Misericordiae, ad miserandum inflectis.—P. 485.]

The well known and dearly valued penitentiary psalm (129th) "De profundis," is thus addressed to Mary:—

"Out of the depths have I called to thee, O Lady:

"O Lady, hear my voice. Let thine ears be attent to the voice of thy praise and glorifying: deliver me from the hand of my enemies: confound their imaginations and attempts against me. Rescue me in the evil day; and, in the day of death, forget not my soul. Carry me into the haven of safety: let my name be enrolled among the just." [De profundis clamavi ad te, Domina: Domina, exaudi vocem meam. Fiant aures tuae intendentes in vocem laudis et glorificationis tuae. Libera me de manu adversariorum meorum: confunde ingenia et conatus eorum contra me. Erue me in die mala: et in die mortis ne obliviscaris animae meae. Deduc me ad portum salutis: inter justos scribatur nomen meum.—P. 489.] {360}

But, as the penitential psalms are thus turned, from Him to whom the Psalmist addressed them, so his hymns of praise to Jehovah, are made to flow through the same channel to the Virgin. And all nature in the sea, on the earth, in the heavens, and heaven of heavens, is called upon to praise and glorify Mary. Thus, in the 148th psalm, we read,—

"Praise our Lady of heaven, glorify her in the highest. Praise her, all ye men and cattle, ye birds of the heaven, and fishes of the sea. Praise her, sun and moon; ye stars and circles of the planets. Praise her, cherubim and seraphim, thrones and dominions, and powers. Praise her, all ye legions of angels. Praise her, all ye orders of spirits above." [Laudate Dominam nostram de coelis: glorificate eam in excelsis. Laudate eam omnes homines et jumenta: volucres coeli et pisces maris. Laudate eam sol et luna: stellae, et circuli planetarum. Laudate eam cherubim et seraphim: throni et dominationes, et potestates. Laudate eam omnes legiones angelorum. Laudate eam omnes ordines spirituum supernorum.—P. 491.]

The last sentence of the psalms is thus rendered,—"Let every spirit [or every thing that hath breath] praise our Lady."

To this Psalter are added many hymns changed in the same manner. One, entitled, "A Canticle, like that of Habakkuk iii." presents to us an address to the Virgin Mary, of the very words which our blessed Saviour most solemnly addressed to his heavenly Father.

O Lord, I have heard thy O Lady, I have heard thy report, speech, and was afraid, &c. &c. and was astonished; I considered thy works, O Lady, and I was afraid at thy work. In the midst of the years thou hast revived it. {361}

I will confess to thee, O Lady, because thou hast hid these things from the wise, and hast revealed them to babes.

Thy glory hath covered the heavens, and the earth is full of thy mercy.

Thou, O Virgin, wentest forth for the salvation of thy people, for salvation with thy Christ [thy anointed].

O thou Blessed, our salvation rests in thy hands. Remember our poverty, O thou pious One.

WHOM THOU WILLEST, HE SHALL BE SAVED; AND HE FROM WHOM THOU TURNEST AWAY THY COUNTENANCE, GOETH INTO DESTRUCTION.

[Domina, audivi auditionem tuam, et obstupui: consideravi opera tua, et expavi, Domina, opus tuum: circa medium annorum vivificasti illud.

Confitebor tibi, Domina: quia abscondisti haec a sapientibus: et revelasti ea parvulis. Operuit coelos gloria tua, et misericordia tua plena est terra.

Egressa es, Virgo, in salutem populi tui: in salutem cum Christo tuo. O Benedicta, in manibus tuis est reposita nostra salus; recordare, pia, paupertatis nostrae.

Quem vis, ipse salvus erit, et a quo avertis vultum tuum, vadit in interitum.—G.P., &c.]

The song of the Three Children is altered in the same manner. In it as well as in the Canticle of Zacharias, these prayers are introduced;

"O Mother of Mercy, have mercy upon us miserable sinners; who neglect to repent of our past sins, and commit every day many to be repented of." [Miserere, misericordiae Mater, nobis miseris peccatoribus, qui retroacta peccata poenitere negligimus, ac multa quotidie poenitenda committimus.] {362}

The Te Deum is thus lamentably perverted:

"We praise thee, Mother of God; we acknowledge thee, Mary the Virgin. [Te Matrem Dei laudamus; Te Mariam Virginem profitemur.]

"All the earth doth worship thee, spouse of the eternal Father.

"To thee all Angels and Archangels, Thrones and Principalities, faithfully do service....

"To thee the whole angelic creation with incessant voice proclaim,

"Holy! Holy! Holy! Mary, parent, mother of God, and virgin!...

"... Thou with thy Son sittest at the right hand of the Father....

"O Lady, SAVE THY PEOPLE, that we may partake of the inheritance of thy Son.

"And rule us and guard us for ever....

"Day by day we salute thee, O pious One; and we desire to praise thee in mind and voice even for ever.

"Vouchsafe, O sweet Mary, now and for ever, to keep us without sin.

"Have mercy upon us, O pious One; have mercy upon us.

"Let thy great mercy be with us, because we put our trust in thee, O Virgin Mary.

"In thee, sweet Mary, do we hope, defend thou us eternally. {363}

"Praise becomes thee, empire becomes thee; to thee be virtue and glory for ever and ever. Amen."

[SALVUM FAC POPULUM tuum, Domina, ut simus participes haereditatis Filii tui,

Et rege nos et custodi nos in aeternum.

Dignare, Dulcis Maria, mine et semper nos sine delicto conservare. Miserere, Pia, nobis! miserere nobis! Fiat misericordia tua magna nobiscum, quia in te, Virgo Maria, confidimus. In te, Dulcis Maria, speramus, nos defendas in aeternum. Te decet laus, te decet imperium, tibi virtus et gloria in saecula saeculorum, Amen.]

Can this by any the most subtle refinement be understood to be a mere request to her to pray for us?

The Athanasian Creed is employed in the same manner; and it is very remarkable that the Assumption itself of the Virgin into heaven is there specified as one of the points to be believed on pain of losing all hopes of salvation.

"Whosoever will be saved, before all things it is necessary that he hold firm the faith concerning the Virgin Mary: which except a man keep whole and undefiled, without doubt he shall perish everlastingly.... [Quicunque vult salvus esse, ante omnia opus est ut teneat de Maria firmam fidem.]

"Whom at length He took up (assumpsit) unto heaven, and she sitteth at the right hand of her Son, not ceasing to pray to her Son for us. [Quam demum ipse in coelum assumpsit, et sedit ad dexteram Filii, non cessans pro nobis Filium exorare.]

"This is the faith concerning Mary the Virgin, which except every one believe faithfully and firmly he cannot be saved." [Haec est fides de Maria Virgine: quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit.]

In the Litany addressed to her, these sentences are found.

"Holy Mary, whom all things praise and venerate, pray for us,—be propitious,—spare us, O Lady.

"From all evil deliver us, O Lady.

"In the devastating hour of death, deliver us, O Lady.

"From the horrible torments of hell, deliver us, O Lady.

"We sinners do beseech thee to hear us.

"That thou wouldest vouchsafe to give eternal rest {364} to all the faithful departed, we beseech thee to hear us. &c. &c."

[Sancta Maria, quam omnia laudant Et venerantur, ora pro nobis. Propitia esto. Parce nobis, Domina. Ab omni malo libera nos, Domina. In hora mortis devastante libera nos, Domina. Ab inferni horribili cruciamine libera nos, Domina. Peccatores te rogamus, audi nos. Ut cunctis fidelibus defunctis requiem AEternam donare digneris, te rogamus, audi nos.]

I will add to this catalogue of prayers and praises to the Virgin, only the translation of one prayer more from the same canonized Saint; it contains a passage often referred to, but the existence of which has been denied. It stands, however, in his works, vol. vi. page 466.

"Therefore, O Empress, and our most benign Lady, by THY RIGHT OF MOTHER COMMAND thy most beloved Son [JURE MATRIS IMPERA tuo dilectissimo Filio], our Lord, Jesus Christ, that He vouchsafe to raise our minds from the love of earthly things to heavenly desires, who liveth and reigneth."

* * * * *

Now let any man of common understanding and straightforward principles say, whether any, the most ingenious refinement can interpret all this to mean merely that Bonaventura invoked the Virgin Mary to pray for him, or for his fellow-creatures. It looks as though he were resolved on set purpose to exalt her to an equality with the Almighty, when we find him not once, not casually, not in the fervent rapture of momentary excitement, but deliberately, through one hundred and fifty Psalms, applying to Mary the very words dictated by the Holy Spirit to the Psalmist, and consecrated {365} to the worship of the one supreme God; and then selecting the most solemn expressions by which the Christian Church approaches the Lord of heaven and earth, our Father, our Saviour, our Sanctifier: employing too the very words of her most solemn form of belief in the ever-blessed Trinity, and substituting Mary's name for the God of Christians. On the words, "By thy right of mother command thy Son," beyond the assertion of the fact that there they are to this day, I wish to add nothing, because the very denial of their existence often repeated shows, that many Roman Catholics themselves regard them as objectionable.

But, if such a man as Bonaventura, one of the most learned and celebrated men of his age, could be tempted by the views cherished by the Church of Rome, to indulge in such language, what can be fairly expected of the large mass of persons who find that language published to the world with the highest sanction which their religion can give, as the work of a man whom the Almighty declared when on earth, by miracles, to be a chosen vessel, and to be under the guidance of the Holy Spirit; and of whom they are taught by the infallible testimony[134] of his canonization, that he is now reigning with Christ in heaven, and is himself the lawful and appointed object of religious invocation. I profess to you that I see no way by which Christians can hold and encourage this doctrine of the Invocation of Saints, without at the same time countenancing and cherishing what, were I to join in such invocation, would stain my soul with the guilt of idolatry. If the doctrine were confessedly Scriptural, come what would come, our duty would be to maintain it at all hazards, {366} and to brave every danger rather than from fear of consequences to renounce what we believe to have come from God; securing the doctrine at all events, and then putting forth our very best to guard against its perversion and abuse. But surely, it well becomes our brethren of the Church of Rome, to examine with most rigid and unsparing scrutiny into the very foundation of such a doctrine as this; a doctrine which in its mildest and most guarded form is considered by a very large number of their fellow Christians, as a dishonouring of God and of his Son, our Saviour; and which in its excess, an excess witnessed in the books of learned and sainted authors, and in the every day practice of worshippers, seems to be in no wise distinguishable from the practices of acknowledged polytheism, and pagan worship. If that foundation, after honest and persevering examination, approves itself as based sure and deep on the word of God, and the faith and practice of the apostles and the Church founded by them from the first, I have not another word to say, beyond a fervent prayer that the God in whom we trust would pour the bright beams of his Gospel abundantly into the hearts of all who receive that Gospel as the word of life. But were they my dying words to my dearest friend who had espoused that doctrine, I would say to him, Look well yourself to the foundation, because I am, after long examination, convinced, beyond a shadow of doubt that the doctrine and practice of the Invocation of Saints and Angels is as contrary to the doctrine and practice of the primitive Church, as it is in direct opposition to the express words of Scripture, and totally abhorrent from the spirit which pervades the whole of the Old, and the whole of the New Testament of God's eternal truth.

[Footnote 134: Bellarmin, in his Church Triumphant, maintains that in the act of Canonization, the Church is infallible. Vol. ii. p. 871.] {367}

* * * * *



SECTION IV.—BIEL, DAMIANUS, BERNARDINUS DE BUSTIS, BERNARDINUS SENENSIS, &c.

Unhappily these excesses in the worship of the Virgin Mary are not confined to Bonaventura, or to his age. We have too many examples of the same extravagant exaltation of her as an object of adoration and praise in men, whose station and abilities seemed to hold them forth to the world as burning and shining lights. Again, let me repeat, that in thus soliciting your attention to the doctrines and expressed feelings of a few from among the host of the Virgin's worshippers, I am far from believing that the enlightened Roman Catholics in England now are ready to respond to such sentiments. My desire is that all persons should be made aware of the excesses into which even celebrated teachers have been tempted to run, when they once admitted the least inroad to be made upon the integrity of God's worship; and I am anxious also, without offence, but with all openness, to caution my countrymen against encouraging that revival of the worship of the Virgin in England, to promote which the highest authorities in the Church of Rome have lately expressed their solicitude, intimating, at the same time, their regret that the worship of the Virgin at the present time has, in England, degenerated from its exaltation in former ages, and that England is now far behind her continental neighbours in her worship. Though these excessive departures from Gospel truth and the primitive worship of one God by one Mediator may not be the doctrines of all who belong to the Church of Rome, yet they are the tenets of some of her most {368} celebrated doctors, of men who were raised to her highest dignities in their lifetime, and solemnly enrolled by her among the saints of glory after their death. Their words and their actions are appealed to now in support of similar tenets and doctrines, though few, in this country at least, are found to put them forth in all their magnitude and fulness. But even in their mildest and least startling form these doctrines are awfully dangerous.

The fact is, that the direct tendency of the worship of the Virgin, as practically illustrated in the Church of Rome, is to make GOD himself an object of FEAR, and the VIRGIN an object of LOVE; to invest Him, who is the Father of mercy and God of all comfort, with awfulness, and majesty, and with the terrors of eternal justice, and in direct and striking contrast to array the Virgin mother with mercy and benignity, and compassionate tenderness. Christians cannot be too constantly and too carefully on their guard against doing this wrong to our heavenly Father. His own inspired word invites us to regard Him not only as the God of love, but as Love itself. "God is love;" [1 John iv. 8.] and so far from terrifying us by representations of his tremendous majesty, and by declarations that we cannot ourselves draw nigh to God; so far from bidding us to approach Him with our suits and supplications through mediators whom we should regard as having, more than our blessed Redeemer, a fellow-feeling with us, and at the same time resistless influence with Him; his own invitation and assurance is, "Come unto me, and I will give you rest:" [Matt. xi. 28.] "No one cometh unto the Father but by me:" [John xiv. 6.] "Him that cometh to me I will {369} in no wise cast out:" [John vi. 37.] "Let us come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." [Heb. iv. 16.]

How entirely opposed to such passages as these, breathing the spirit that pervades the whole Bible, are those doctrines which represent the Virgin Mary as the Mediatrix by whom we must sue for the divine clemency; as the dispenser of all God's mercies and graces; as the sharer of God's kingdom, as the fountain of pity, as the moderator of God's justice, and the appeaser of his wrath. "Show thyself a mother." "Compel thy Son to have pity." "By thy right of mother command thy Son." "God is a God of vengeance; but thou, Mary, dost incline to mercy;" such expressions convey sentiments and associations shocking to our feelings, and from which our reason turns away, when we think of God's perfections, and the full atonement and omnipotent intercession of his Son Christ our Redeemer. But it must not be disguised, that these are the very sentiments in which the most celebrated defenders of the worship of the Virgin, in the Church of Rome, teach their disciples to acquiesce, and in which they must have themselves fully acquiesced, if they practised what they taught. It is very painful to make such extracts as leave us no alternative in forming our opinions on this point; but it is necessary to do so, otherwise we may injure the cause of truth by suppressing the reality; a reality over which there seems to be a strong disposition, in the present day, in part at least, to draw a veil; an expedient which can only increase the danger.

The first author, whose sentiments I would request you to weigh, is Gabriel Biel, a schoolman of great celebrity[135]. {370} In his thirty-second lecture, on the Canon of the Mass, he thus expresses himself, referring to a sermon of St. Bernard, "The will of God was, that we should have all through Mary.... You were afraid to approach the Father, frightened by only hearing of Him.... He gave you Jesus for a Mediator. What could not such a Son obtain with such a Father? He will surely be heard for his own reverence-sake; for the Father loveth the Son. But, are you afraid to approach even Him? He is your brother and your flesh; tempted through all, that He might become merciful. THIS BROTHER MARY GAVE TO YOU. But, perhaps, even in Him you fear the divine Majesty, because, although He was made man, yet He remained God. You wish to have an advocate even to Him. Betake yourself to Mary. For, in Mary is pure humanity, not only pure from all contamination, but pure also by the singleness of her nature[136]. Nor should I, with any doubt say, she too will be heard for her own reverence-sake. The Son, surely, will hear the Mother, and the Father will hear the Son."

[Footnote 135: Tubingen, 1499. Gabriel Biel, born at Spires about A.D. 1425, was in A.D. 1484 appointed the first Professor of Theology in the then newly founded University of Tubingen. He afterwards retired to a monastery, and died A.D. 1495.]

[Footnote 136: This is a very favourite argument in the present day, often heard in the pulpits on the Continent.]

In his 80th lecture, the same author comments on this prayer, which is still offered in the service of the Mass:

"Deliver us, we beseech thee, O Lord, from all evils past, present, and future; and by the intercession of the blessed and glorious ever-virgin mother of God, Mary, with thy blessed apostles, Peter and Paul, and Andrew, and all saints, mercifully grant peace in our days, that, aided by the help of thy mercy, we may be both ever {371} free from sin, and free from all disquietude. Through the same our Lord, &c."

On this prayer Biel observes, "Again we ask, in this prayer, the defence of peace; and since we cannot, nor do we presume to obtain this by our own merit, ... therefore, in order to obtain this, we have recourse, in the second part of this prayer, to the suffrages of all his saints, whom He hath constituted, in the court of his kingdom, as our mediators, most acceptable to himself, whose prayers his love does not reject. But, of them, we fly, in the first place, to the most blessed Virgin, the Queen of Heaven, to whom the King of kings, the heavenly Father, has given the half of his kingdom; which was signified in Hester, the queen, to whom, when she approached to appease king Asuerus, the king said to her, Even if thou shalt ask the half of my kingdom, it shall be given thee. So the heavenly Father, inasmuch as He has justice and mercy as the more valued possessions of his kingdom, RETAINING JUSTICE TO HIMSELF, GRANTED MERCY to the Virgin Mother. We, therefore, ask for peace, by the intercession of the blessed and glorious Virgin." [Cum habeat justitiam et misericordiam tanquam potiora regni sui bona, justitia sibi retenta, misericordiam Matri Virgini concessit.]

The very same partition of the kingdom of heaven, is declared to have been made between God himself and the Virgin by one who was dignified by the name of the "venerable and most Christian Doctor," John Gerson[137], who died in 1429; excepting that, instead of justice and mercy, Gerson mentions power and mercy as the two parts of which God's kingdom consists, and that, whilst power remained with the Lord, the part of mercy ceded "to the mother of Christ, and the reigning {372} spouse; hence, by the whole Church, she is saluted as Queen of Mercy."

[Footnote 137: Paris, 1606. Tract iv. Super "Magnificat," part iii. p. 754. See Fabricius, vol. iii. p. 49. Patav. 1754.]

I would next refer to a writer who lived four centuries before Biel, but whose works received the papal sanction so late as the commencement of the seventeenth century, Petrus Damianus, Cardinal and Bishop. His works were published at the command of Pope Clement VIII., who died A.D. 1604, and were dedicated to his successor, Paul V., who gave the copyright for fifteen years to the Editor, Constantine Cajetan, A.D. 1606. I will quote only one passage from this author. It is found in his sermon on the nativity of the Virgin, whom he thus addresses: "Nothing is impossible with thee, with whom it is possible to restore those in despair to the hope of blessedness. For how could that authority, which derived its flesh from thy flesh, oppose thy power? For thou approachest before that golden altar of human reconciliation not only asking, but commanding; a mistress, not a handmaid." [Accedis enim ante illud aureum humanae reconciliationis altare, non solum rogans, sed imperans; Domina, non ancilla. Paris, 1743. vol. ii. p. 107. Serm. 44.]

I must now solicit your attention to the sentiments of two writers, whose partial identity of name has naturally led, in some instances, to the one being mistaken for the other, Bernardinus de Bustis, and Bernardinus Senensis. Bernardinus de Bustis, [Fabricius, vol. i. 215.] in the country of Milan, was the celebrated author of the "Office of the Immaculate Conception of the Blessed Virgin," which was confirmed by the bull of Sixtus the Fourth, and has since been celebrated on the 8th of December.

He composed different works in honour of the Virgin, {373} to one of which he gave the title "Mariale." In this work, with a great variety of sentiments of a similar tendency, he thus expresses himself:—

"Of so great authority in the heavenly palace is that empress, that, omitting all other intermediate saints, we may appeal to her from every grievance.... With confidence, then, let every one appeal to her, whether he be aggrieved by the devil, or by any tyrant, or by his own body, or by divine justice;" [Cologne, 1607. Part iii. Serm. ii. p. 176.] and then, having specified and illustrated the three other sources of grievance, he thus proceeds: "In the fourth place, he may APPEAL TO HER, if any one feels himself AGGRIEVED BY THE JUSTICE OF GOD [Licet ad ipsam appellare, si quis a Dei justitia se gravari sentit.] ... That empress, therefore, Hester, was a figure of this empress of the heavens, with whom God divided his kingdom. For, whereas God has justice and mercy, He retained justice to himself to be exercised in this world, and granted mercy to his mother; and thus, if any one feels himself to be aggrieved in the court of God's justice, let him appeal to the court of mercy of his mother." [Ideo si quis sentit se gravari in foro justitiae Dei, appellet ad forum misericordiae matris ejus.]

For one moment, let us calmly weigh the import of these words:—Is it any thing short of robbing the Eternal Father of the brightest jewel in his crown, and sharing his glory with another? Is it not encouraging us to turn our eyes from the God of mercy as a stern and ruthless judge, and habitually to fix them upon Mary as the dispenser of all we want for the comfort and happiness of our souls?

In another place, this same author thus exalts Mary:

"Since the Virgin Mary is mother of God, and God is her Son; and every son is naturally inferior to his {374} mother, and subject to her; and the mother is preferred above, and is superior to her son, it follows that the blessed Virgin is herself superior to God, and God himself is her subject, by reason of the humanity derived from her;" [Part ix. Serm. ii. p. 605.] and again. "O the unspeakable dignity of Mary, who was worthy to command the Commander of all." [Part xii. Serm, ii. p. 816.]

I will detain you by only one more quotation from this famed Doctor. It appears to rob God of his justice and power, as well as of his mercy; and to turn our eyes to Mary for the enjoyment of all we can desire, and for safety from all we can dread. Would that Bernardine stood alone in the propagation of such doctrines. "We may say, that the blessed Virgin is chancellor in the court of heaven. For we see, that in the chancery of our lord the pope, three kinds of letters are granted: some are of simple justice, others are of pure grace, and the third mixed, containing justice and grace.... The third chancellor is he to whom it appertains to give letters of pure grace and mercy. And this office hath the blessed Virgin; and therefore she is called the mother of grace and mercy: but those letters of mercy she gives only in the present life. For, to some souls, as they are departing, she gives letters of pure grace; to others, of simple justice; and to others, mixed, namely, of justice and grace. For some were very much devoted to her, and to them she gives letters of pure grace, by which she COMMANDS, that glory be given to them without any pain of purgatory: others were miserable sinners, and not devoted to her, and to them she gives letters of simple justice, by which she COMMANDS that condign vengeance be done upon them; others were lukewarm and remiss in devotion, and to them she gives letters of justice and grace, by which {375} she COMMANDS that grace be given to them, and yet, on account of their negligence and sloth, some pain of purgatory be also inflicted on them." [Part xii. Serm. ii. On the twenty-second excellence, p. 825.]

The only remaining author, to whom I will at present refer you, is a canonized saint, Bernardinus Senensis. A full account of his life, his miracles, and his enrolment among the saints in heaven, is found in the Acta Sanctorum, vol. v. under the 20th of May, the day especially dedicated to his honour. Eugenius IV. died before the canonization of Bernardine could be completed: the next pope, Nicholas V. on Whitsunday 1450, in full conclave, enrolled him among the saints, to the joy, we are told, of all Italy. In 1461, Pius the Second said that Bernardine was taken for a saint even in his lifetime; and, in 1472, Sixtus IV. issued a bull, in which he extols the saint, and authorizes the translation of his body into a new church, dedicated, as others had been, to his honour.

This Bernardine is equally explicit with others, in maintaining, that all the blessings which Christians can receive on earth are dispensed by Mary; that her princedom equals the princedom of the Eternal Father; that all are her servants and subjects, who are the subjects and servants of the Most High; that all who adore the Son of God should adore his virgin-mother, and that the Virgin has repaid the Almighty for all that He has done for the human race. Some of these doctrines were to me quite startling; I was not prepared for them; but I have been assured they find an echo in the pulpits in many parts of the continent. Very few quotations will suffice. [Opera, per John de la Haye. Paris, 1636. Five volumes bound in two.] {376}

"As many creatures do service to the glorious Mary, as do service to the Trinity.... For he who is the Son of God, and of the blessed Virgin, wishing (so to speak) to make, in a manner, the princedom of his mother equal to the princedom of his father, he who was God, served his mother on earth. Moreover, this is true, all things, even the Virgin, are servants of the divine empire; and again, this is true, all things, even God, are servants of the empire of the Virgin." [Vol. iv. Serm. v. c. vi. p. 118.]

"Therefore, all the angelic spirits are the ministers and servants of this glorious Virgin." [Serm. iii. c. iii. p. 104.]

"To comprise all in a brief sentence, I do not doubt that God made all the liberations and pardons in the Old Testament on account of the reverence and love of this blessed maid, by which God preordained from eternity, that she should be, by predestination, honoured above all his works. On account of the immense love of the Virgin, as well Christ himself, as the whole most blessed Trinity, frequently grants pardon to the most wicked sinners." [Serm. v. c. ii. p. 116.]

"By the law of succession, and the right of inheritance, the primacy and kingdom of the whole universe is due to the blessed Virgin. Nay, when her only Son died on the cross, since He had no one on earth to succeed Him of right, his mother, by the laws of all, succeeded, and by this acquired the principality of all. [Serm. v. c. vii. p. 118.] ... But, of the monarchy of the universe, Christ never made any testamentary bequest, because that could never be done without prejudice to his mother. Moreover, HE KNEW THAT A MOTHER CAN ANNUL THE {377} WILL OF HER SON, IF IT BE MADE TO THE PREJUDICE OF HERSELF." [Insuper noverat quod potest mater irritare Filii testamentum si in sui praejudicium sit confectum.—P. 118.]

"The Virgin Mother[138], from the time she conceived God, obtained a certain jurisdiction and authority in every temporal procession of the Holy Spirit, so that no creature could obtain any grace of virtue from God except according to the dispensation of his Virgin mother[139]. As through the neck the vital breathings descend from the head into the body, so the vital graces are transfused from the head Christ into his mystical body, through the Virgin. I fear not to say, that this Virgin has a certain jurisdiction over the flowing of all graces. And, because she is the mother of such a Son of God, who produces the Holy Spirit; THEREFORE, ALL THE GIFTS, VIRTUES, AND GRACES OF THE HOLY SPIRIT ARE ADMINISTERED BY THE HANDS OF HERSELF, TO WHOM SHE WILL, WHEN SHE WILL, HOW SHE WILL, AND IN WHAT QUANTITY SHE WILL." [Serm. v. p. 119.]