her prayers "de congruo, but de condigno it is due. only to the blood of the Redeemer," p. 113. "Merit is ascribed to Christ, and prayer to St. Mary," p. 162. In a word, the whole may be expressed in the words, "Unica spes mea Jesus, et post Jesum Virgo Maria. Amen."

Again, a distinct cultus is assigned to St. Mary, but the reason of it is said to be the transcendant dignity of her Son. "A particular cultus is due to the Virgin beyond comparison greater than that given to any other Saint, because her dignity belongs to another order, namely to one which in some sense belongs to the order of the Hypostatic Union itself, and is necessarily connected with it," p. 41. And "Her being the Mother of God is the source of all the extraordinary honours due to Mary," p. 35.

It is remarkable that the "Monstra te esse Matrum" is explained, p. 158, as "Show thyself to be our Mother;" an interpretation which I think I have found elsewhere in these Tracts, and also in a book commonly used in religious houses, called the "Journal of Meditations," and elsewhere.

We have reason then to wait for clearer proof before we say that the cultus of St. Mary obscures the divine glory of her Son. And so much may suffice on the Sixth Test of fidelity in the development of an idea, as applied to the Catholic system.

SECTION III.

APPLICATION OF THE SEVENTH TEST OF FIDELITY IN DEVELOPMENT.

We have arrived at length at the seventh and last test, which was laid down in the beginning of this Essay, for distinguishing the true development

of an idea from its corruptions and perversions. A corruption is of brief duration, runs itself out quickly, and ends in death. This general law gives us additional assistance in determining the character of the developments of Christianity commonly called Catholic.

When we consider the succession of ages during which the Catholic system has endured, the severity of the trials it has undergone, the sudden and wonderful changes without and within which have befallen it, the incessant mental activity and the intellectual gifts of its maintainers, the enthusiasm which it has kindled, the fury of the controversies which have been carried on among its professors, the impetuosity of the assaults made upon it, the everincreasing responsibilities to which it has been committed by the continuous development of its dogmas, it is quite inconceivable that it should not have been broken up and lost, were it a corruption of Christianity. Yet it is still living, if there be a living religion or philosophy in the world; vigorous, energetic, persuasive, progressive; vires acquirit eundo; it grows and is not overgrown; it spreads out, yet is not enfeebled; it is ever germinating, yet ever consistent with itself. Corruptions indeed are to be found which sleep and are suspended; and these are usually called "decays:" such is not the case with Catholicity; it does not sleep, it is not stationary even now; and that its long series of developments should be corruptions would be an instance of sustained error, so novel, so unaccountable, so preternatural, as to be little short of a miracle, and to rival those manifestations of Divine Power which constitute the evidence of Christianity. We sometimes view with surprise and awe the degree of pain and disarrangement which the human frame can undergo without succumbing; yet at length there comes an end. Fevers have their crisis, fatal or favourable; but this corruption

of a thousand years, if corruption it be, has ever been growing nearer death, yet never reaching it, and has been strengthened, not debilitated, by its

excesses.

For instance: when the Empire was converted, multitudes, as is very plain, came into the Church on but partially religious motives, and with habits and opinions infected with the false worships which they had professedly abandoned. History shows us what anxiety and effort it cost her rulers to keep Paganism out of her pale. To this tendency must be added the hazard which attended on the development of the Catholic ritual, such as the honours publicly assigned to Saints and Martyrs, the formal veneration of their relics, and the usages and observances which followed. What was to hinder the rise of a sort of refined Pantheism, and the overthrow of dogmatism pari passu with the multiplication of heavenly intercessors and patrons? If what is called in reproach "Saint-worship" resembled the polytheism which it supplanted, or was a corruption, how did Dogmatism survive? Dogmatism is a religion's profession of its own reality as contrasted with other systems; but polytheists are liberals, and hold that one religion is as good as another. Yet the theological system was developing and strengthening, as well as the monastic rule, all the while the ritual was assimilating itself, as Protestants say, to the Paganism of former ages.

Nor was the development of dogmatic theology, which was then taking place, a silent and spontaneous process. It was wrought out and carried through under the fiercest controversies, and amid the most fearful risks. The Catholic faith was placed in a succession of perils, and rocked to and fro like a vessel at sea. Large portions of Christendom were, one after another, in heresy or in schism; the leading Churches and the most authoritative schools fell from time to time into serious error;

three Popes, Liberius, Vigilius, Honorius, have left to posterity the burden of their defence: but these disorders were no interruption to the sustained and steady march of the sacred science from implicit belief to formal statement. The series of ecclesiastical decisions, in which its progress was ever and anon signified, alternate between the one and the other side of the theological dogma especially in question, as if fashioning it into shape by opposite strokes. The controversy began in Apollinaris, who confused or denied the Two Natures in Christ, and was condemned by Pope Damasus. A reaction followed, and Theodore of Mopsuestia ventured to teach the doctrine of Two Persons. After Nestorius had brought that heresy into public view, and had incurred in consequence the anathema of the Third Ecumenical Council, the current of controversy again shifted its direction; for Eutyches appeared, maintained the One Nature, and was condemned at Chalcedon. Something however was still wanting to the overthrow of the Nestorian doctrine of Two Persons, and the Fifth Council was formally directed against the writings of Theodore and his party. Then followed the Monothelite heresy, which was a revival of the Eutychian or Monophysite, and was condemned in the Sixth. Lastly, Nestorianism once more showed itself in the Adoptionists of Spain, and gave occasion to the great Council of Frankfort. Any one false step would have thrown the whole theory of the doctrine into irretrievable confusion; but it was as if some one individual and perspicacious intellect, to speak humanly, ruled the theological discussion from first to last. That in the long course of centuries, and in spite of the failure, in points of detail, of the most gifted Fathers and Saints, the Church thus wrought out the one and only consistent theory which can be taken on the great doctrine in dispute, proves how

clear, simple, and exact her vision of that doctrine was. But it proves more than this. Is it not utterly incredible, that with this thorough comprehension of so great a mystery, as far as the human mind can know it, she should be at that very time in the commission of the grossest errors in religious worship, and should be hiding the God and Mediator, whose Incarnation she contemplated with so clear an intellect, behind a crowd of idols?

The integrity of the Catholic developments is still more evident when they are viewed in contrast with the history of other doctrinal systems. Philosophies and religions of the world have each its day, and are parts of a succession. They supplant and are in turn supplanted. But the Catholic religion alone has had no limits; it alone has ever been greater than the emergence, and can do what others cannot do. If it were a falsehood, or a corruption, like the systems of men, it would be weak as they are; whereas it is able even to impart to them a strength which they have not, and it uses them for its own purposes, and locates them in its own territory. The Church can extract good from evil, or at least gets no harm from it. She inherits the promise made to the disciples, that they should take up serpents, and, if they drank any deadly thing, it should not hurt them. When evil has clung to her, and the barbarian people have looked on with curiosity or in malice, till she should have swollen or fallen down suddenly, she has shaken the venomous beast into the fire, and felt no harm.

Eusebius has set before us this attribute of Catholicism in a passage in his history. These attempts," he says, speaking of the acts of the enemy, "did not long avail him, Truth ever consolidating itself, and, as time goes on, shining into broader day. For, while the devices of adversaries were extinguished at once, undone by their very impetuosity, one heresy after another presenting