[Footnote 122: The sentiments of Eutyches, even as they are recorded by the party who charged him with heresy, seem to imply so much of soundness in his principles, and of moderation in his maintenance of those principles, that one must feel sorrow on finding such a man maintaining error at any time. The following is among the records of transactions rehea.r.s.ed at Chalcedon: "He, Eutyches, professed that he followed the expositions of the holy and blessed Fathers who formed the Councils of Nicaea and Ephesus, and was ready to subscribe to them. But if any where it might chance, as he said, that our fathers were deceived and led astray, that as for himself he neither accepted nor accused those things, but he only on such points investigated the divine Scriptures as more to be depended upon [Greek: os bebaioteras]."]

The grand question then agitated with too much asperity, and too little charity, was, whether by the incarnation our blessed Saviour became possessed of two natures, the divine and human. Subordinate to this, and necessary for its decision, was involved the question, What part of his nature, if any, Christ derived from the Virgin Mary? Again and again does this question bring the name, the office, the circ.u.mstances, and the nature of that holy and blessed mother of our Lord before these Councils. The name of Mary is continually in the mouth of the accusers, the accused, the judges, and the witnesses; and had Christian pastors then entertained the same feelings of devotion towards her; had they professed the same belief as to her a.s.sumption into heaven, and her influence and authority in directing the destinies of man, and in protecting the Church on earth; had they habitually appealed to her with the same prayers for her intercession and good offices, and placed the same confidence in her as we find now exhibited in the authorized services of the Roman Ritual, it is impossible to conceive that no signs, no intimation of such views and feelings, would, either directly or incidentally, have shown themselves, somewhere or other, among the manifold and protracted proceedings of these Councils. I have searched diligently, but I can find no expression as to her nature and office, or as to our feelings and conduct towards Mary, in which, as a {322} Catholic of the Anglican Church, I should not heartily acquiesce. I can find no sentiment implying invocation, or religious worship of any kind, or in any degree; I find no allusion to her a.s.sumption.

Pope Leo, who is frequently in these doc.u.ments [Vol. v. p. 1418.] called Archbishop of Rome, in a letter to Julia.n.u.s, Bishop of Cos, speaks of Christ as born of "A Virgin," "The blessed Virgin," "The pure, undefiled Virgin;" and in a letter to the empress Pulcheria, he calls Mary simply "The Virgin Mary." In his celebrated letter to Flavia.n.u.s, not one iota of which (according to the decree of the Roman council under Pope Gelasius) was to be questioned by any man on pain of incurring an anathema, Pope Leo says that Christ was conceived by the Holy Ghost in the womb of the Virgin Mary his mother, who brought him forth with the same virgin purity as she had conceived him. Flavia.n.u.s, Archbishop of Constantinople, in his Declaration of faith to the Emperor Theodosius, affirms, that Christ was born "of Mary, the Virgin--of the same substance with the Father according to his G.o.dhead--of the same substance with his mother according to his manhood." [Vol. vi. p. 539.]

He speaks of her afterwards as "The holy Virgin."

There is, indeed, one word used in a quotation from Cyril of Alexandria, and adopted in these transactions, which requires a few words of especial observation. The word is _theotocos_[123], which the Latins were accustomed {323} to transfer into their works, subst.i.tuting only Roman instead of Greek characters, but which afterwards the authors of the Church of Rome translated by Deipara, and in more recent ages by Dei Mater, Dei Genetrix, Creatoris Genetrix, &c. employing those terms not in explanation of the twofold nature of Christ's person, as was the case in these Councils, but in exaltation of Mary, his Virgin mother. This word was adopted by Christians in much earlier times than the Council of Chalcedon; but it was employed only to express more strongly the Catholic belief in the union of the divine and human nature in Him who was Son both of G.o.d and man; and by no means for the purpose of raising Mary into an object of religious adoration. The sense in which it was used was explained in the seventh Act of the Council of Constantinople, (repeated at Chalcedon) as given by Cyril of Alexandria. "According to this sense of an unconfused union, we confess the holy Virgin to be theotocos, because that G.o.d the Word was made flesh, and became man, and from that very conception united with himself the temple received from her."

[Footnote 123: [Greek: Theotokos]. To those who would depend upon this word _theotocos_ as a proof of the exalted honour in which the early Christians held the Virgin, and not as indicative of an anxiety to preserve whole and entire the doctrine of the union of perfect G.o.d and perfect man in Christ, deriving his manhood through her, I would suggest the necessity of weighing well that argument with this fact before them; that to the Apostle James, called in Scripture the Lord's brother, was a.s.signed the name of Adelphotheos, or G.o.d's brother. This name was given to James, not to exalt him above his fellow-apostles, but to declare the faith of those who gave it him in the union of the divine and human nature of Christ.--See Joan. Damascenus, Hom. ii. c. 18. In Dormit. Virg. vol. ii. p.

881. Le Quien, Paris, 1712. The Latin translation renders it Domini frater.]

Nothing in our present inquiry turns upon the real {324} meaning of that word _theotocos_. Some who have been among the brightest ornaments of the Anglican Church have adopted the translation "mother of G.o.d," whilst many others among us believe that the original sense would be more correctly conveyed by the expression "mother of Him who was G.o.d."

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 rehea.r.s.ed 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 G.o.d, perfect G.o.d and perfect man, from a reasonable soul and body, begotten from everlasting of the Father according to his G.o.dhead, 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 G.o.dhead, 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 G.o.d 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 G.o.d, 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 G.o.dhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very G.o.d, 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 circ.u.mstances of the Church Catholic, as represented in Leo's letter in the fifth century, and the circ.u.mstances 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 Flavia.n.u.s, 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 t.i.tle 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 a.s.sumption 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 Flavia.n.u.s, 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 G.o.d and G.o.d alone are the faithful exhorted to pray; on G.o.d and G.o.d alone do those Christians express that their hopes rely; G.o.d 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 G.o.d 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 G.o.d." [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 a.s.sistance of G.o.d." [Vol. v. 1355.] Thus Leo in his turn writing to Julian, Bishop of Cos, utters this truly Christian sentiment. "May the mercy of G.o.d, 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 G.o.d 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 G.o.d will be present, so that one who has been misled, condemning the vanity of his own thoughts, may be saved. May G.o.d 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 doc.u.ments. 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 grat.i.tude 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 G.o.d 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 G.o.d. 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;--G.o.d 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 G.o.d; despise not thou our prayers in our necessities, but from all dangers ever deliver us, O glorious and blessed Virgin." Does Gregory a.s.sure 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 a.s.sumes 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 G.o.d for the mercies of redemption generally, or of returning thanks to G.o.d 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 cla.s.s is the following collect, retained almost word for word in our Anglican service.

_On the day of the Purification._

"Almighty and everlasting G.o.d, 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 c.u.m 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 ma.s.s 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 pa.s.sages 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 pa.s.s away."

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

Would that no branch of the Church Catholic had ever pa.s.sed 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 G.o.d, 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 G.o.d 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 n.o.bis ad Dominum. Amen.--Vern.