known among the heathen far and wide for their devotion to the "Lord God of their fathers who brought them out of the land of Egypt," and for their abhorrence of the "gods whom He had not given them." If then adherence to the letter was no protection to the Jews, departure from the letter may be no guilt in Christians.

It should be observed, moreover, that there certainly is a difference between the two covenants in their respective view of symbols of the Almighty. In the Old, it was blasphemy to represent Him under "the similitude of a calf that eateth hay;" in the New, the Third Person of the Holy Trinity has signified His Presence by the appearance of a Dove, and the Second Person has presented His sacred Humanity for worship under the name of the Lamb.

It follows that, if the letter of the Decalogue is but partially binding on Christians, it is as justifiable, in setting it before persons under instruction, to omit such parts as do not apply to them, as, when we quote passages from the Pentateuch in Sermons or Lectures generally, to pass over verses which refer simply to the temporal promises or the ceremonial law, which we are accustomed to do without any intention or appearance of dealing irreverently with the sacred text.

8. It has been anxiously asked, whether the honours paid to St. Mary, which have grown out of devotion to her Almighty Lord and Son, do not, in fact, tend to weaken that devotion; and whether, from the nature of the case, it is possible so to exalt a creature without withdrawing the heart from the Creator.

In addition to what has been said on this subject in this Chapter and the foregoing, I observe that the question is one of fact, not of presumption or conjecture. The abstract lawfulness of the honours paid to St. Mary, and their distinction in

theory from the incommunicable worship paid to God, have already been insisted on; but here the question turns upon their practicability or expedience, which must be determined by the fact whether they are practicable, and whether they have been found to be expedient.

Here I observe, first, that to those who admit the authority of the Council of Ephesus the question is in no slight degree answered by its sanction of the EOTÓKOS, or "Mother of God," as a title of θεοτόκος, St. Mary, and that in order to protect the doctrine of the Incarnation, and to preserve the faith of Catholics from a specious Humanitarianism. And if we take a survey of Europe at least, we shall find that those religious communions which are characterized by the observance of St. Mary, are not the Churches which have ceased to adore her Eternal Son, but such as have renounced that observance. The regard for His glory, which was professed in that keen jealousy of her exaltation, has not been supported by the event. They who were accused of worshipping a creature in His stead, still worship Him; their accusers, who hoped to worship Him so purely, where obstacles to the development of their principles have been removed, have ceased to worship Him altogether.

Next, it must be observed, that the tone of the devotion paid to St. Mary is altogether distinct from that which is paid to Her Eternal Son, and to the Holy Trinity, as we shall certainly allow on inspection of the Catholic services. The supreme and true worship paid to the Almighty is severe, profound, awful. Christ is addressed as true God, while He is true Man; as our Creator and Judge, while He is most loving, tender, and gracious. On the other hand, towards St. Mary the language employed is affectionate and ardent, as towards a mere child of Adam; though subdued, as coming from her sinful kindred. How different, for instance, is

of

the tone of the Dies Ira from that of the Stabat Mater. In the "Tristis et afflicta Mater Unigeniti," in the "Mater fons amoris," the "Sancta Mater,' the "Virgo virginum præclara Mihi jam non sis amara, Pœnas mecum divide," the "Fac me verè tecum flere," we have an expression of the feelings with which we regard one who is a creature and a mere human being; but in the "Rex tremendæ majestatis qui salvandos salvas gratis, salva me Fons pietatis," the "Ne me perdas illâ die," the "Juste judex ultionis, donum fac remissionis," the "Oro supplex et acclinis, cor contritum quasi cinis," the "Pie Jesu Domine, dona eis requiem," we hear the voice of the creature raised in hope and love, yet in deep awe to his Creator, Infinite Benefactor, and Judge. Or again, how distinct is the language of the Breviary Services on the Festival of Pentecost, or of the Holy Trinity, from the language the Services for the Assumption! How indescribably majestic, solemn, and soothing is the "Veni Creator Spiritus," the "Altissimi donum Dei, Fons vivus, ignis, charitas," or the "Vera et una Trinitas, una et summa Deitas, sancta et una Deitas," the "Spes nostra, salus nostra, honor noster, O beata Trinitas," the "Charitas Pater, gratia Filius, communicatio Spiritus Sanctus, O beata Trinitas;" "Libera nos, salva nos, vivifica nos, O beata Trinitas!" How gentle, on the contrary, how full of sympathy and affection, how stirring and animating, in the Office for the Assumption, is the " Virgo prudentissima, quo progrederis, quasi aurora valde rutilans? filia Sion, tota formosa et suavis es, pulcra ut luna, electa ut sol;" the "Sicut dies verni circumdabant eam flores rosarum, et lilia convallium;" the "Maria Virgo assumpta est ad æthereum thalamum in quo Rex regum stellato sedet solio;" and the "Gaudent Angeli, laudantes benedicunt Dominum.” Or again, the Antiphon, the "Ad te clamamus exules filii Hevæ, ad te suspiramus gementes et

flentes in hac lacrymarum valle," and "Eia ergo, advocata nostra, illos tuos misericordes oculos ad nos converte," and "O clemens, O pia, O dulcis Virgo Maria." Or the Hymn," Ave Maris stella, Dei Mater alma," and "Virgo singularis, inter omnes mitis, nos culpis solutos, mites fac et castos."

Nor does it avail to object that, in this contrast of devotional exercises, the human will supplant the Divine, from the infirmity of our nature; for, I repeat, the question is one of fact, whether it has done so. And next it must be asked, whether the character of Protestant devotion towards our Lord has been that of worship at all; and not rather such as we pay to an excellent human being, that is, no higher devotion than that which Catholics pay to St. Mary, differing from it, however, in being familiar, rude, and earthly. Carnal minds will ever create a carnal worship for themselves; and to forbid them the service of the Saints will have no tendency to teach them the worship of God.

Moreover, it must be observed, what is very important, that great and constant as is the devotion which the Catholic pays to St. Mary, it has a special province, and has far more connexion with the public services and the festive aspect of Christianity, and with certain extraordinary offices which she holds, than with what is strictly personal and primary in religion. Two instances will serve in illustration, and they are but samples of many

others. 1

(1.) For example, St. Ignatius' Spiritual Exercises are among the most approved methods of devotion in the modern Catholic Church; they proceed from one of the most celebrated of her Saints, and have the praise of Popes, and of the most

1 E. g. the "De Imitatione," the "Introduction à la Vie Dévote," the "Spiritual Combat," the "Anima Divota," the "Paradisus Animæ," the "Regula Cleri," the "Garden of the Soul," the "Journal of Meditations," &c. &c.

eminent masters of the spiritual life. A Bull of Paul the Third's "approves, praises, and sanctions all and everything contained in them;" indulgences are granted to the performance of them by the same Pope, by Alexander the Seventh, and by Benedict the Fourteenth. St. Carlo Borromeo declared that he learned more from them than from all other books together; St. Francis de Sales calls it "a holy method of reformation," and they are the model on which all the extraordinary devotions of religious men or bodies, and the course of missions, are conducted. If there is a document which is the authoritative exponent of the inward communion of the members of the modern Catholic Church with their God and Saviour, it is this work.

The Exercises are directed to the removal of obstacles in the way of the soul's receiving and profiting by the gifts of God. They undertake to effect this in three ways; by removing all objects of this world, and, as it were, bringing the soul "into the solitude where God may speak to its heart;" next, by setting before it the ultimate end of man, and its own deviations from it, the beauty of holiness, and the pattern of Christ; and, lastly, by giving rules for its correction. They consist of a course of prayers, meditations, self-examinations, and the like, which in its complete extent lasts thirty days; and these are divided into three stages, the Via Purgativa, in which sin is the main subject of consideration; the Via Illuminativa, which is devoted to the contemplation of our Lord's passion, involving the process of the determination of our calling; and the Via Unitiva, in which we proceed to the contemplation of our Lord's resurrection and ascension.

No more need be added in order to introduce the remark for which I have referred to these Exercises; viz. that in a work so highly sanctioned, so widely received, so intimately bearing upon the most