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 Ma.s.s, he thus expresses himself, referring to a sermon of St. Bernard, "The will of G.o.d 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 G.o.d. 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 Ma.s.s:

"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 G.o.d, 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 const.i.tuted, 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." [c.u.m habeat just.i.tiam et misericordiam tanquam potiora regni sui bona, just.i.tia sibi retenta, misericordiam Matri Virgini concessit.]

The very same part.i.tion of the kingdom of heaven, is declared to have been made between G.o.d 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 G.o.d'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 Damia.n.u.s, 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 pa.s.sage 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 ident.i.ty 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 t.i.tle "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 ill.u.s.trated 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 G.o.d [Licet ad ipsam appellare, si quis a Dei just.i.tia se gravari sent.i.t.] ... That empress, therefore, Hester, was a figure of this empress of the heavens, with whom G.o.d divided his kingdom. For, whereas G.o.d 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 G.o.d's justice, let him appeal to the court of mercy of his mother." [Ideo si quis sent.i.t se gravari in foro just.i.tiae 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 G.o.d 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 G.o.d, and G.o.d 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 G.o.d, and G.o.d 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 G.o.d 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 G.o.d 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 a.s.sured 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 G.o.d, 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 G.o.d, 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 G.o.d, 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 G.o.d made all the liberations and pardons in the Old Testament on account of the reverence and love of this blessed maid, by which G.o.d 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 princ.i.p.ality 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 G.o.d, 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 G.o.d 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 G.o.d, 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 QUANt.i.tY SHE WILL." [Serm. v. p. 119.]

[Footnote 138: Serm. v. c. viii. and Serm. vi. c. ii. p. 120 and 122. There is an omission (probably by an error of the press) in the first pa.s.sage, which the second enables us to supply.]

[Footnote 139: This writer is constantly referring to St.

Bernard's doctrine, "No grace comes from heaven upon the earth, but what pa.s.ses through the hands of Mary."]

"She is the queen of mercy, the temple of G.o.d, the habitation of the Holy Spirit, always sitting at the right hand of Christ in eternal glory. Therefore she is to be venerated, to be saluted, and to be adored with the adoration of hyperdulia. And therefore she sits at the right hand of the King, that as often as you adore Christ the king you may adore also the mother of Christ." [Serm. vi. p. 121.]

"The blessed Virgin Mary alone has done more for {378} G.o.d; or as much (so to speak) as G.o.d hath done for the whole human race. For I verily believe that G.o.d will grant me indulgence if I now speak for the Virgin.

Let us gather together into one what things G.o.d hath done for man, and let us consider what satisfaction the Virgin Mary hath rendered to the Lord." Bernardine here enumerates many particulars, placing one against the other, which for many reasons I cannot induce myself to transfer into these pages, and then he sums up the whole thus: "Therefore, setting each individual thing one against another, namely, what things G.o.d had done for man, and what things the blessed Virgin has done for G.o.d, you will see that Mary has done more for G.o.d, than G.o.d has for man; so that thus, on account of the blessed Virgin, (whom, nevertheless, He himself made,) G.o.d is in a certain manner under greater obligations to us than we are to Him." [Serm. vi. p. 120.]

The whole treatise he finishes with this address to the Virgin:--

"Truly by mere babbling are we uttering these thy praises and excellences; but we suppliantly pray thy immense sweetness. Do thou, by thy benignity, supply our insufficiencies, that we may worthily praise thee through the endless ages of ages. Amen."

In closing these brief extracts I would observe, that by almost every writer in support of the worship of the Virgin, an appeal is made to St.

Bernard[140] as their chief authority. Especially is the following pa.s.sage quoted by many, either whole or in part, at almost every turn of their argument:--

[Footnote 140: The present Pope, in the same manner, refers to him in his Encyclical Letter.--A.D. 1840.]

"If thou art disturbed by the heinousness of thy crimes, and confounded by the foulness of thy conscience, {379} if terrified by the horror of judgment thou begin to be swallowed up in the gulf of despair, think of Mary, invoke Mary; let her not depart from thy heart, let her not depart from thy mouth. For whilst thinking of her, thou dost not err; imploring her, thou dost not despair; following her, thou dost not lose thy way; whilst she holds thee, thou dost not fall; whilst she protects thee, thou dost not fear; whilst she is thy leader, thou art not wearied; whilst she is favourable, thou reachest thy end[141]."

[Footnote 141: See Bern. Sen. vol. iv. p. 124. The pa.s.sage is found in Bernard, Paris, 1640. p. 25.]

If the Virgin Mary is thus regarded as the source and well-head of all safety and blessing, we cannot wonder, that glory and praise are ascribed in the selfsame terms to her as to the Almighty. Cardinal Bellarmin closes the several portions of his writings with "Praise to G.o.d and the blessed Virgin Mary[142]." It is painful to reflect, that either the highest glory, due to that G.o.d who will not share his glory with another, is here ascribed to one of the creatures of his hand (however highly favoured and full of grace), or else that to the most high G.o.d is ascribed an inferior glory and praise, such as it is lawful for us to address to an exalted fellow-creature. Surely the only ascription fitting the lips and the heart of those who have been enlightened by the bright beams of Gospel truth, is Glory to G.o.d alone through Christ his Son.

[Footnote 142: Such ascriptions are very common. Joannes de Carthagena, a most voluminous writer of homilies, adopts this as the close of his sections: "Praise and glory to the Triune G.o.d, to the Humanity of Christ, to the Blessed Virgin Mary his mother, and to St. Joseph her dearest spouse."--Catholic Homilies on the Sacred Secrets of the Mother of G.o.d, and Joseph, p. 921. Paris, 1615.] {380}

SECTION V.--MODERN WORKS OF DEVOTION AMONG ROMAN CATHOLICS.

It may perhaps be surmised, that the authors referred to in the last section lived many years ago, and that the sentiments of the faithful members of the Church of Rome have undergone material changes on these points. a.s.surances are given on every side, that the invocation of the saints and of the Virgin is nothing more than a request, that they would intercede with G.o.d, and implore his mercy for the suppliants. But whatever implicit reliance we may place on the good faith with which these declarations are made, we can discover no new key by which to interpret the forms of prayer and praise satisfactorily. Confessedly there are no changes in the authorized services. We discover no traces of change in the worship of private devotion. The Breviary and Missal contain the same offices of the Virgin Mary as in former days. The same sentiments are expressed towards her in public; the same forms of devotion[143], both in prayer and praise, are prepared for the use of individuals in their daily exercises. Whatever meaning is to be attached to the expressions employed, the prevailing expressions themselves remain the same as we found them to have been in past ages.

[Footnote 143: Works of this character abound in every place, where Catholic books may be purchased.]

Since I made these extracts from the learned and celebrated doctors and canonized saints of former ages, my attention has been invited to the language now {381} used in forms of devotion, the spirit of which implies similar views of the power and love of the Virgin Mary, as the fountain of mercies to mankind, and the dispenser of every heavenly blessing.

At the head of these modern works, I was led to read over again the encyclical letter of the present sovereign pontiff, from the closing sentences of which I have already made extracts. And referring his words to a test which we have more than once applied in a similar case--that of changing the name of the person, and subst.i.tuting the name of G.o.d, or his blessed Son, I cannot see how the spirit of his sentiments falls in the least below the highest degree of religious worship. His words, in the third paragraph of his letter, as they appear in the Laity's Directory for 1833, are these:--

"But having at length taken possession of our see in the Lateran Basilic according to the custom and inst.i.tution of our predecessors, we turn to you without delay, venerable brethren, and in testimony of our feelings towards you, we select for the date of our letter this most joyful day on which we celebrate the solemn festival of the most blessed Virgin's triumphant a.s.sumption into heaven, that she who has been through every great calamity our patroness and protectress, may WATCH OVER US WRITING TO YOU, AND LEAD OUR MIND BY HER HEAVENLY INFLUENCE to those counsels which may prove most salutary to Christ's flock."

Let us subst.i.tute for the name of Mary, the holiest of all, The Eternal Spirit of Jehovah Himself; and will not these words be a proper vehicle of the sentiments of a Christian pastor? Let us fix upon Christmas-day, or Easter, or Holy Thursday, and what word expressive {382} of grat.i.tude for past mercies to the supreme Giver of all good things, or of hope and trust in the guidance of the Spirit of counsel, and wisdom, and strength--of the most High G.o.d, who alone can order the wills and ways of men--might not a bishop of Christ's flock take from this declaration of the Sovereign Pontiff, and use in its first and natural sense, when speaking of the Lord Jehovah Himself? "We select for the date of our letter this most joyful day on which we celebrate the solemn festival of the most blessed Redeemer's nativity, (or glorious resurrection, or ascension,) that He who has been through every great calamity our patron and protector, may watch over us writing to you, and lead our mind by his heavenly influence to those counsels which may prove most salutary to Christ's flock."