NOTE C.

The Greek Church believes the Blessed Virgin to have been conceived in original sin.

On this subject too, we are one with the Greek Church, and it is even, strange, that of all the Bishops who returned answers, one only mentioned the Greeks as likely to be kept away by this decision of the Latin Church apart, and he only, summarily to overrule the objection as of less account than if it had been the Protestants.

In regard to the belief of the Russian Church, my friend the Rev. G. Williams has furnished me with the following references. No exception is made, as though the Blessed Virgin had been exempt from the transmission of original sin to "all who are naturally engendered of the offspring of Adam."

"1. Confessio orthodoxa of 1642, 3, which has very great authority in. the Church."

"The sin from our first parents is the transgression of Divine law given in Paradise to our forefather Adam, when it was said to him, Of the tree of knowledge of good and evil ye shall not eat; but in the day that ye eat thereof ye shall surely die.' This original (propatorikon) sin passed from Adam to the whole human race, since we were all contained at that time in Adam. And thus through the one Adam sin passed to us all. Therefore we are all conceived and born with this sin, as the Holy Scripture teaches, By one man sin entered into the world, and death by sin; and so death passed unto all men because in him all sinned.' This original sin can be done away by no repentance, but only by the grace of God. But it is abolished by the dispensation of our Lord Jesus Christ in the Flesh, and the shedding of His precious Blood. And this takes place through the mystery of holy Baptism; for whoso is not baptized, he is not free from sin, but is a child of wrath and of everlasting punishment, according to what is said (John iii. 5), Verily I say unto you, unless a man be born of water and the Spirit, he cannot enter into the kingdom of God." -- P. iii., qu. xx., Kimmel, Libri Symb. Eccl. Orient., pp. 272, 273.

In the Acts of the Synod at Giasion, in condemning Cyril Lucar for holding that "all had been guilty of actual mortal sin," it professed that the teaching of the Church was that none was exempt from original sin.

"The sixth, that he includeth all human nature under sin, not only original (as our church confesseth), but also under that which springeth from it, being of free choice and deadly (troairetikhn kai qanasimon), which he calls the fruits of that, and exempting none from this (the deadly sin which maketh him who doeth it condemned), neither him who is the greatest among those born of woman, nor her the blessed among women,1 the spotless and Ever-Virgin Mary, or certain Patriarchs or Prophets and Apostles, is condemned as alien from our faith."--§ 6. Ib. pp. 410, 411.

"The Confession of Dositheus, Patriarch of Jerusalem: We believe that the first man, created by God, fell in Paradise, neglecting the Divine command: he obeyed the deceitful counsel of the serpent; and that thence, by succession, flowed original sin; so that no one is born according to the flesh who does not bear this burden, and who does not feel its fruits in this present hour. The fruits, we say, and burden, not sin, such as ungodliness, blasphemy, murder, adultery, fornication, hatred, and whatever else is gendered by wicked choice, not by nature, contrary to the Divine will. For many, both of the Patriarchs and Prophets, and very many others, both under the shadow [the Law], and the truth [the Gospel], the divine forerunner

(S. John Baptist), and especially the Mother of the Divine Word, the Ever-Virgin Mary, were not tempted by such and the like offences, but only [suffered] those things which the Divine righteousness assigned as punishment to men for the transgression, as the weariness of toil, afflictions, bodily weaknesses, pangs of childbirth, laborious life in our pilgrimage, and lastly, bodily death.'"--Decr. vi. pp. 432, 433.

A Russian layman, in vindicating the Greek Church on occasion of a "mandement" of the Archbishop of Paris, says remarkably:

"This last time has seen an obligatory decree on a dogmatic question emanate from the Pontifical throne. It is then an act completely ecclesiastic in the highest sense of the word; and, as being the only one for many years, it deserves special attention. This decree announces to all Christendom, and to ages to come, that the Blessed Mother of the Saviour was exempt from all, even original sin. But the Holy Virgin, did she not undergo death, like the rest of mankind? She did. And death, is it not (as the Spirit of God said by the Apostle) the penalty of sin? (lit. the wages of sin?) It is so no longer: by a Papal decree it has become independent of sin; it has become a simple accident of nature, and all Christendom is convicted of falsehood. Or the Blessed Virgin, has she undergone death like Christ, making herself sin for others? We should have two Saviours; and Christendom would again be convicted of falsehood. Lo, how Divine mysteries manifest themselves to the Roman Communion; lo, the heritage which she bequeathed to futurity!"--Quelques Mots sur les Communions occidentales (Leipz., 1855), pp. 88, 84.

THE END.
[1] Dr. Manning's Letter, p. 36.
[2] Dr. Manning, p. 36.

[3] Legal force of the judgments of the Privy Council, pp. 3, 4.

[4] Ib. p. 5. My statement about Cardinal Wiseman and Dr. Manning was, "they wrote gravely, yet both of them (it now appears) were mistaken (as I was myself also), as to the legal effects of that judgment."

[5] Letter, p. 35

[6] See Legal force of Judgment, &c., pp. 9, 10.

[7] Dr. Manning's letter, p. 22.
[8] Letter, p. 20.
[9] Letter in App. to Mosheim, t. vi. p. 770.

[10] Catholic Miscellany, 1824, p. 234, sqq., quoted by Palmer on the Church, ii. 232. The learned Rev. J. Berington said to me in my early youth, "There is not much difference between us" (the Churches).

[11] The Council of Trent says: "This concupiscence, which the Apostle sometimes calls sin,' the sacred synod declares that the Catholic Church never understood to be so called sin, as though it were in the regenerate truly and properly sin, but because it is from sin and inclines to sin." conc. T. p. 29. The words of our Article, "that it hath the nature of sin," involve the statement that it is not "truly and properly sin," as the Roman denial, that it is not properly sin, implies that it hath something of the nature of sin about it.

[12] I endeavoured to point out, many years ago, that if people, on different sides, dwelt on their real agreement instead of their differences in wording their belief as to justification, this would be the result: "Justification," Univ. Sermon. To show this, is the object of Le Blanc, Theses Theologicæ.

[13] Prayer for the Church Militant.
[14] Letter, p. 33.

[15] See Scriptural Doctrine of Holy Baptism ("Tracts for the Times," No. 67), pp. 294-298.

[16] Sermon on Swearing, p. 1.
[17] On Common Prayer and Sacraments, p. 1.

[18] Letter to Dr. Jelf, 1841, pp. 34, 35. The statement had been made in substance in the letter to the Bishop of Oxford, 1839. It was repeated in my letter to the Bishop of London, 1851, pp. 5-22.

[19] De Civ. Dei, x. 33.

[20] 2 De Doctr. Christ, iii. 6, quoted by Bp. Jewel, Answer to Hard., p. 82.

[21] P. Lombard, 1. iv. dist. 1, ib.
[22] Palmer on the Church, i. 526.

[23] In Dutens, OEuvres Mêlées, Part ii. p. 171, in Palmer, i. 211, 2.

[24] The Council of Trent was obliged to enact that "the ordinary Bishops of each place should give diligent care and be bound to prohibit and remove all those things which have been brought in by avarice, idolatry (Eph. v. 5), or irreverence, which can scarcely be separated from impiety, or by superstition, the false imitatress of true piety. And to comprise much in few words, let them prohibit altogether, in regard to avarice, all bargaining of all sorts or pay, or whatever is given for celebrating masses, and those importuning and illiberal exactions rather than requests for alms, and all else of this sort, which are not far removed from the stain of simony or certainly from filthy lucre." Sess. xxii. de Sacrificio Missæ. The Council of Trent also desired, as we do, that, whenever the Holy Eucharist should be celebrated, there should be those who should communicate, in which case private masses would have ceased. "The holy synod would wish, that at each mass the faithful present would communicate not only by spiritual affusion, but also by sacramental reception of the Eucharist, that so they might have fuller benefit from this most holy sacrifice." Ib. c. 6.

[25] "They [preachers] shall in the first place be careful never to teach any thing from the pulpit to be religiously held and believed by the people, but what is agreeable to the doctrine of the Old and New Testament, and collected out of that very doctrine by the Catholic fathers and ancient Bishops." Convocation of A.D. 1571 (the same Convocation which enforced subscription to the Articles).

[26] Tracts for the Times, No. 81, p. 52.

[27] Diss. de Oblat. Euch. Irenæi Fragm. Anecdot. subj., p. 211, quoted ibid.

[28] Sess. 22, c. 4.

[29] See Homilies, end of Book i., as vindicated in Pusey's "The Real Presence the Doctrine of the English Church."i

[30] Alvarus Pelagius de Planctu Eccl. ii. 5, quoted by Gieseler, K.G. ii. 36.

[31] Tracts for the Times, No. 90.

[32] No blame was attached either to my own vindication of the principles of Tract 90, or to that of the Rev.

[33] Theological Defence for the Bp. of Brechin, &c., 1860. In like way I preached in 1853, much more definitely and distinctly, the self-same doctrine of the Real Objective Presence, which was implied in my practical sermon of 1843 (which was condemned for reasons never published), and no one objected to it

[34] Homily against Peril of Idolatry, p. 2.

[35] Projet de Réunion, iv. 3. OEuvres, T. xxv. p. 455.

[36] Defensio Declarat. Conv. Cleri Gall. 1862, L. 9. OEuvres, T. 33.

[37] The Council of Aries is intended by S. Augustine under the term "plenary universal Council." See Pusey's "Councils of the Church," &c., p. 98.

[38] Pusey's "Councils of the Church," &c., p. 108.

[39] Bossuet, 1. c. c. 12.

[40] "Suppose we think all those Bishops who judged at Rome were not good judges, there yet remained a plenary Council of the Universal Church, in which the cause might have been tried with the judges themselves, so that if they had judged amiss, their sentence might have been annulled." S. Aug. Ep. 43, ad Glor., &c., c. 1, n. 19, in Bossuet, c. 10.

[41] Pusey's "Councils," &c., pp. 169-172.

[42] Bossuet, c. 30.
[43] Ib. c. 16-18.

[44] Bossuet, Gall. Orthod. Præv. Diss. c. 54-57. OEuvres, T. 31, pp. 123-128. Def. Decl. Cler. Gall. L. 7, c. 21-23. T. 32, pp. 485-497.

[45] Boss. Def. Decl. L. 9, c. 37-40.
[46] Ib. c. 37.
[47] Ib. c. 41-45
[48] Ib. c. 46
[49] Ib. fin.
[50] Letter to a Jesuit, c. i. pp. 31, 32.
[51] See Note A. at the end.
[52] Cont., The Resurrection.
[53] conc. T. iii. p. 1190, ed. Col.
[54] Ib. T. iv. p. 1458.

[55] Conc. Arim. et. Seleuc. n. 6, in S. Ath. ag. Arians, T. i. p. 81, Oxf. Tr.

[56] Nic. Def. § 21. Ib. pp. 36, 37.
[57] In Theod. H. E. i. 7.

[58] Ep. 152, ad Julian. "Which the consonant patterns of our forefathers attest to agree in all things with the doctrine of the Apostles." Ep. 131 ad Julian.

[59] Ep. 28, ad Flavian, n. 1.
[60] S. Ath. c. Arian. iii. 22, p. 431, Oxf. Tr.

[61] S. Cyril Al. on St. John xvii. 21. L. xi. c. 11, pp. 997-1000.

[62] Eph. iii. 3-5.
[63] De Trin. viii. 13.
[64] Ib. § 8.
[65] Gal. iii. 27, 28.
[66] Ad loc. Hom. 9, p. 207. Oxf. Tr.
[67] l. c. § 7.
[68] Cor. x. 17.
[69] S. John xx. 22, 23.
[70] Col. ii. 19
[71] Eph. iv. 16.
[72] Ep. 63, ad Cæcil. § 10, p. 191, Oxf. Tr.
[73] Hær. 70, n. 9, p. 821.

[74] S. Firmil. in S. Cyprian, Ep. 75, § 25, p. 284, Oxf. Tr.

[75] Præproperus, Ruf. H. E. i. 27.

[76] See Pusey's "Councils," pp. 243-252.

[77] Ib. p. 252.
[78] Adv. Lucif. c. 20, Opp. ii. 193.
[79] conc. Afr. c. 68. conc. T. ii. p. 1334, Col.
[80] See Hefele, Concilien-Gesch. ii. 899.

[81] Bulgaria. The province had originally belonged to the Patriarchate of Constantinople. When Arian emperors expelled the orthodox bishops and put Arians into the see, it put itself under the Patriarchate of Rome. The inhabitants were driven out by the heathen Bulgarians, who were converted from Constantinople. Rome claimed them, and pronounced anathemas to S. Ignatius as well, as to Photius on this ground, as indeed the dispute was first with S. Ignatius.

[82] Disc. 6, sur l'Hist. Eccl. T. 18, § 5.
[83] conc. Const, i. can. 2, Chalc. can. 28.

[84] Lapis Offensionis, L. 2, c. 1 init., quoted by M. Trevern, Discuss. Amicale, T. i. p. 231.

[85] Numb. xvi. 22.

[86] See the Archimandrite Macarius' History of Christianity in Russia, p. 894, in Allies' Church of England cleared from charge of Schism, pp. 498, 499, supplied by Rev. W. Palmer.

[87] Allies, ib. p. 500.

[88] Status Ecclesiæ in V. et N. T. Opp. T. ii. p. 155.

[89] Art. XXVI.
[90] Cod. Eccl. Afr. G. in Bruns, i. 159.
[91] Cod. Afr. c. 134, Bruns, i. 197.
[92] See their letter in Bruns, p. 199.

[93] Conc. Arim. et Seleuc. n. 5. Treatises ag. Arians, i. 80, Oxf. Tr.

[94] S. Athanas. Art. 50, T. 8, p. 110.
[95] Conc. Sac. vii. 3, 8.
[96] Conc. Sard. c. 7.
[97] See de Marca 1. c., c. 6 and 7.
[98] S. Epiph. Hær. 42, n. 2, p. 303.

[99] "This same [Praxeas] constrained the then Bishop of Rome, when on the point of acknowledging the prophecies of Montanus, Prisca, Maximilla, and by that recognition carrying peace to the Churches of Asia and Phrygia, to recall the letters of peace which were already issued, and to give up his purpose of accepting their spiritual gifts, by asserting falsehoods as to the prophets and their churches, and maintaining the authorities of hid [Victor's] predecessors." Tert. adv. Prax. c. i.

[100] Les Montanistes, Art. 4, T. ii. p. 425, Note 4, p. 669.

[101] Tert. c. Prax. c. i.

[102] S. Cyprian Ep. 59, ad n. 10. 22. Com. Oxf. Tr.

[103] Id. Ep. 44, ad Corn. O. T.
[104] Ep. 69 (Synod.) ad Felic., &c. n. 5.

[105] "If presbyters, deacons, or other inferior Clergy, shall, in any cause which they may have, complain of the judgments of their own Bishops, let the neighbouring Bishops hear them, and determine any matter between them, being called in by them with the consent of their own Bishops. But if they think that they should appeal from them too, let them not appeal to Courts beyond seas, but either to the Primates of their provinces, or to a general Council [of Africa], as has been often enacted about Bishops also-But if any one choose to appeal to the parts beyond seas, let him be received to communion by no one within Africa." Cod. Can. Eccl. Afr. 28. In Can. 125 it is, "let them only appeal to African Councils or to the Primates of their provinces," without the words "as has often been enacted about Bishops also." The clause excommunicating those who appeal is repeated. In the Council of Carthage, A.D. 525, a canon is rehearsed from the 11th Council, "Whoso communicates not [i. e. is excommunicate] in Africa, if he should venture to communicate beyond seas, let him be condemned;" as also Can. 125 from the 16th Council, and "Let no one dare to appeal to the parts beyond seas," from the 20th. conc. iii. 780. Col.

[106] Sess. 31, Decr. i. Conc. xvii. 371. Col.

[107] In Æneas Sylv. de Gest. Bas. conc. L. I. in Brown, Fasc. rer. exp. i. p. 23.

[108] De modis uniendi ac reform. Eccl. per Conc. Opp. ii. pp. 173, 174.

[109] Gerson adds here, "The aforesaid Lord Alexander V. was altogether inclined to this before he was Pope, when it was hi agitation that the said Council should be held at Pisa. He not only said this, but with many arguments from theology, philosophy, and jurisprudence, laboured at the limitation which was to follow. When created Pope, he had no care to publish them."

[110] The whole passage is, "when there were no Papal reservations of benefices, no inhibitions of Episcopal cases, no sales of indulgences, no commendams of cardinals, and distributions of benefices, of priories, and monasteries."

[111] In Baluz. Miscell. vii. 555, in Gieseler K. G. § 133. Nicolas of Cusa (A.D. 1448) still taught that "Peter did not receive any more power than the other Apostles; that nothing was said to him which was not said to the others; that all the Apostles were equal to Peter; that in the beginning of the Church there was only one general episcopate, without distinction of dioceses, throughout the world; that all bishops are of one power and dignity; that those above others, Archiepiscopal, Patriarchal, Papal, are administrations. All bishops have the Apostolic command to govern themselves and their flocks in which the Holy Ghost has placed them to rule the Church, and therefore is the synodal judgment intrusted to them, because they are chiefs and rulers of the Church. If thou sayest that the Pope looses and binds those under the bishops, I say the same as to others, when there is the consent of their own bishops. For an act, null in itself, becomes valid

[112] Jacob de Paradiso: de Virtutibus Eccl. in Brown ii. 106.

[113] John Chemensis, Onus Eccl. c 19, § 16.
[114] Ib. § 14.
[115] Peter de Alliaco, A. 1415, Browne i. 407.

[116] Epist. Julian. Card, ad Eug. iv., in Browne i. 57.

[117] Letter, pp. 34, 5.
[118] See above.
[119] See above, ib.
[120] St. John xiv. 26; xvi. 13.
[121] St. Matt. x. 27. xxviii. 20.
[122] 2 Tim. ii. 2, &c.
[123] Sess. iv.
[124] Cont. 2 Epp. Pelag. end.
[125] Prosper resp. ad Obj. Gall. 8.
[126] Id. Chron. A. 418.
[127] On the Church, ii. 134.
[128] Cont. Ruff. ii. 22.
[129] De Civ. D. xxi. 17.
[130] Ib. c. 23.
[131] De Hær. c. 43.
[132] See Note B at the end.

[133] Sess. xxv. Bishop Latimer is quoted as agreeing altogether with the words of the Council of Trent. "Take saints for inhabitants of heaven, and worshipping them for praying to them, I never denied but that they might be worshipped, and be our mediators, though not by way of redemption (for so Christ alone is a whole mediator, both for them and us), yet by way of intercession."--Foxe, Acts and Monuments.

[134] "God and the saints are not to be prayed to in the same manner, for we pray to God that He Himself would give us good things, and deliver us from evil things; but we beg of the saints that they would be our advocates, and obtain from God what we stand in need of."--Cat. of C. of Trent, quoted by Milner, End of Contr. Lett, xxxiii.

[135] Milner, ib.

[136] Dr. Pusey's Letter to Dr. Jelf, pp. 187-216, and Sermon, Rule of Faith, pp. 65-61.

[137] Liguori, Glories of Mary, v. 1, quoted Rule of Faith, p. 57.

[138] Ib.
[139] Suarez, T. ii. in 3 P. Disp. 23, § 3.
[140] Liguori, ib.
[141] See the Proofs in Rule of Faith, p. 55.

[142] Bernardine Sen. Serm. 61, Tr. i., Art. 8, quoted by Lig.

[143] Contensonius, Theol. Mentis et Cordis, T. ii. L. x. D. iv. c. 1, in Lig.

[144] See in Rule of Faith, p. 58.
[145] Bernardine Sen. Serm. 61, c. 8.

[146] Ric. a S. Laurent, de Laud. Virg. L. 3, p. 1, and others in Lig.

[147] Eadmer de Excell. Virg. cxi., quoted as St. Anselm, in Lig. St. Antonin. ib.

[148] Ascribed to St. Chrys. if not to St. Ignat., but spurious, in Lig.

[149] "All things are subject to the command of the Virgin, even God Himself." Bern. Sen. Serm. 61, Art. i. c. 6. Ussher, p. 417. "The Blessed Virgin is superior to God, and God Himself is subject unto her, in respect of the Manhood which He assumed from her." Bern, de Bust. Marial. p. 9, Serm. 2, ib. "However she be subject unto God, inasmuch as she is a creature, yet she is said to be superior and preferred before Him, inasmuch as she is His mother." Ib. p. 2, s. 2, ib. "You have over God the authority of a mother, and hence you obtain pardon for the most obdurate sinners." Gl. of M. in Letter, p. 209.

[150] Glories of M. p. 85, quoted Letter, p. 208. See also Treatise on the Scapular, c. 7, p. 43. Gl. of M. p. 130. On "participated omnipotency," ib. 207.

[151] As "in the vision which Burn. de Bust, reciteth as shown to St. Francis touching the two ladders, that reached from earth to heaven, the one red, upon which Christ leaned, from which many fell backward and could not ascend; the other white, upon which the holy Virgin leaned; the help whereof such as used, were by her received with a cheerful countenance, and so with facility ascended into heaven." Marial. p. 9, Serm. 2, Assim. 2; also (as shown to Fr. Lion) Spec. vit. Franc, et soc. p. 2, c. 45, Spec. exempl. dist. 7, exempl. 41, in Ussher, p. 429, repeated in Glor. of M. p. 180.

[152] Jac. de Valent. in Expos. Magnificat. Ussher.

[153] Gabr. Biel in Can. Miss. Lect. 80. Bernardin. de Bust. Marial. p. 3, s. 3, de excell. 4, in Ussher.

[154] Bern. de B. ib. Exc. 5, and p. 5, Serm. 7, fin. Ussher.

[155] "I shall no longer fear your Son justly irritated, since one word from you [Mary] will appease Him." Gl. of M. p. 74. Letter on Tract 90, p. 211. "If my Saviour drive me off because of my sins, I will go and cast myself at the feet of His mother; thence I will not rise till she has obtained my pardon. For she does not know what it is to be insensible to the voice of misery, and her pity will mitigate the anger of her Son." Gl. of M. p. 89. Ib.i

[156] Innocent III. in Glories of Mary, p. 69; Letter, ib.

[157] Blosius in Glories of Mary, p. 93; quoted, ib.

[158] Eadmer, de Exc. B. V., ib. p. 212.

[159] M. Olier, Catéchisme Chrétien, quoted Rule of Faith, p. 60.

[160] A friend of mine, in like way, was asked to pray to the Blessed Virgin in a form framed on the beginning of the Litany: "Mary, daughter of the Father, give me light; Mary, Mother of the Son,--Mary, Spouse of the Holy Ghost,"--the especial prayers I forget; but they were exactly the same prayers which we should have addressed to the Holy Trinity. "These English are but half converts!" was the exclamation of an Italian priest by a devout deathbed, when the dying person commended herself to "Jesus," instead of to "Jesus and Mary."

[161] On Prayer, p. 277.

[162] Answer to Card. Perron's Reply, end, pp. 58. 62 [pp. 76. 80, ed. Ang. Cath. Lib.]. say to the Blessed Virgin, Sancta Maria!'

[163] "Eximium adorationis genus." Bellarm. Præf. in Controv. Eccl. Triumph, quoted by Ussher, p. 402.

[164] Azor. Inst. Mor. T. i. L. i.x. c. 10, quoted ib.

[165] The one exception is a relation given by S. Gregory as to S. Justina, out of some spurious Acts belonging to the latter half of the fourth (his own) century. The Acts, from which he takes his account, agree in substance with those which S. Prudentius also had (Peristeph. 13), and which the Empress Eudoxia versified (Phot. Cod. 184, p. 216, Hoesch.). All alike, on the ground of those Acts, confound S. Cyprian with an Eastern martyr, whom the Acts make a magician before he was converted. Besides historical inaccuracies, the Acts have plainly fabulous stories about magic. (See Baluz. Præf. ad S. Cypr. xxxiii.). As extant, however, they have not the history related by S. Gregory, that, at the close of long prayers to God Justina "besought the Virgin Mary to succour a virgin in peril from the assaults of Satan." (Orat. 24, §11.) S. Gregory relates the fact as he found it in his Acts, without comment, not remarking on the Acts of a martyr. The Acts are most full, in Latin, in Martene, Anecd. iii. pp. 1621, sqq.; the Conf.
S. Cypriani exists in Greek, App. to S. Cypr. p. ccxcv., Ben. In no instance, among the genuine Acts of Martyrs, edited by Ruinart, is any martyr related to have asked for help amidst those superhuman sufferings, or otherwise, except from God generally, or from our Lord.

[166] Paradise for the Christian Soul, Advertisement.

[167] Or say, "If I walk through the midst of the shadow of death, I will fear no evil, for she is with me. If war arise against me, in this will I be confident. If my father and mother forsake me, the Mother of my Lord shall take me up."

[168] "Christ is not our Advocate only, but a Judge; and since the Just is scarcely secure, how shall a sinner go to Him, as an Advocate? Therefore God has provided us of an advocatress, who is gentle and sweet, in whom nothing that is sharp is to be found."--Antonin. quoted by Taylor, Dissuasive, 1. ii. 8.

[169] "For after that our Lord arose from the dead, and they were endued with the power of the Holy Spirit coming upon them from on high, they were fully filled as to all things, and had perfect knowledge.' It is unlawful to say that they preached before they had perfect knowledge.' S. Iren. iii. 1. 1. According to these' [the heretics], Peter was imperfect; imperfect also the other Apostles. And were they to live again, they must needs become the disciples of these, that they too may become perfect. But this were absurd.'" Ib. 12. 7. See also in the same book, 11 ult.

[170] Id. iii. 3. 5.
[171] Tert. de Præscr. Hær. c. 22.
[172] Ep. Encycl. Pii IX. A.D. 1849.

[173] Faber, Preface to transl. of De Montfort on the true devotion to the Blessed Virgin, pp. xi. xii., vi. vii.

[174] In his controversial Lectures.

[175] Bishop Nicholson, Coadjutor of Corfu, says: "I persuaded many Bishops of Italy, Germany, England, Ireland, to ask for the word Immaculate' to be added to the Mass of the Conception, and Queen conceived without original stain,' in the Litany of Loretto, and to supplicate the Vicar of Jesus Christ to declare the Immaculate Conception ex cathedra." Pareri dell' Episcopato Cattolico sulla definizione dogmatico dell' immacolato concepimento della B. V. Maria, i. 403. The Roman Catholic Bishops of Cashel, Killaloe, Cork, Elphin imply that the people had not been taught the doctrine. The R. C. Archbishop of Cashel said, that "they had not explicit faith, but that they had implicit," since they so venerated the Blessed Virgin, that they would believe any thing to her honour (Ib. i. 487); the R. C. Bishop of Killaloe, that the clergy had been silent about it, on account of various Bulls (Ib. i. 500); of Cork, that the laity were not versed in theological questions (Ib. ii. 85); of Elphin, that he did not ask people, as they did not understand the question (Ib. ii. 204). The R. C. Bishop of Meath said, that both "priests and people believed it" (Ib. iii. 211), and the Bishop of Clonfert, that they would reject the contrary, which, however, he as well as others put in the form, that she had been "a child of wrath" (Ib. iii. 214).

[176] Pref. to De Montf. p. ix. x.
[177] Faber's Italics.
[178] Faber's Italics.
[179] 1 Pet. iv. 12; i. 7.
[180] Heb. vii. 25.
[181] S. Matt. xi. 28.
[182] S. John xvi. 23; xiv. 13, 14.
[183] Pareri, iii. 149.
[184] Ib. iii. 344.

[185] Ib. i. 159. "Ut nullis terminis sit definita."

[186] e. g. The Bishop of Lerida, "in hoc Mariano regno," Par. i, 168. In like way the Bishop of Guadalaxara speaks of Mexico as "Marian" (iii. 76), and so others.

[187] Ep. Encycl. A.D. 1849.

[188] 88 Italian Bishops wrote, 54 French, 11 only from Spain and Portugal, including Spanish and Portuguese America; 5 English, including Australia; 1 Irish; 9 European Missionary Bishops in China, the East Indies, &c.; 1 from Senegal, 1 of Corfu. 20 French Bishops, who wrote subsequently, did not write then; 13 French, and 25 Italian (chiefly Neapolitan), who wrote then, sent no answer to the Encyclical. Gregory XVI. assigned the silence of Bishops from other nations as a ground for not proceeding then. The Bishop de la Rochelle gives an extract from his letter to himself. "He (Gregory XVI.) added, that except the Bishops of France, and some of Venetia, Lombardy, and Spain, the Bishops of other nations had hitherto kept silence; Germany, England, and Ireland had been silent; that there seemed to him ground to fear, lest the judgment asked for, if then solemnly promulged, would render the Apostolic See odious to certain nations; that complaining and almost threatening sounds, emanating from different countries, had been heard at the Canonization of some whom Pius VII. had placed among the saints." Par. i. 13.

[189] This seems to be almost a proverbial saying. It occurs in the Bishop of Bayeux, i. 289. Lipari, i. 347. Iaca, i. 480, &c.

[190] "She shall bruise His head," for, "He shall bruise." Ipsa, for ipse, an error which came into the Latin about the time of S. Augustine. See De Rossi Varr. Lect. T. ii. App. pp. 210, 211. The frequent allusions to this "protevangelium," in the letters of the Bishops and in controversy, as though it ascribed to the Blessed Virgin directly and personally, what God promised as to the Person of our Lord, shows how deeply this mistake of the Vulgate has worked into the Marian system.

[191] "The destroyer of heresies throughout the whole world" is a received title of the B. V. in the Roman Church, applying to her present personal power, what was originally said of the Incarnation, that it, rightly believed, is the destruction of all heresies.

[192] Catharinus.

[193] The Bishop of Massa di Carrara doubtless expressed the mind of many, when he said, "In a matter of such moment, to be defined by the supreme and infallible judgment of the Holy See, I dare not open the sentiment of my mind" (i. 319). The same feeling is apparent in many other responses.

[194] There were answers from 178 Bishops of Italy, and the adjacent islands; 101 from Spain and Portugal, with Spanish and Portuguese America. The whole number was about 490.

[195] iii. 144. See B. n. 36. The Pareri, &c., being now a very scarce book, extracts from this and most of the following letters are given in Note B., at the end.

[196] iii. 34. B. n. 37.
[197] iii. 44-46. B. n. 38.
[198] ii. 153. B. n. 38
[199] ii. 218. B. n. 40.
[200] ii. 366. B. n. 41.
[201] ii. 290. B. n. 42.
[202] ii. 158. B. n. 43.

[203] The Bishops of Bergamo, Como, Crema, Lodi, Mantua, with the Vicars General of the chapters of Cremona, Pavia, and Brescia, i. 222, 223

[204] ii. 99. B. n. 44.
[205] i. 415. B. n. 45.
[206] i. 481. B. n. 46.
[207] ix. App. 17. B. n. 47.
[208] iii. 374.
[209] Thom. Valentin, conc. 2 de Nativ. B. M. V.
[210] iii. 376-379.
[211] ii. 143. B. n. 50.
[212] ii. 148.
[213] iii. 309.

[214] Viz. 22. France has 14 Archbishops, 66 Bishops; in all, 80 (Moroni, T. 27, p. 141).

[215] ii. 26-46; iii. 310, 311, 338. B. n. 1.
[216] i. 357-359. B. n. 2.
[217] i. 362, 363. B. n. 3
[218] i. 100, 101. B. n. 4.
[219] i. 175, 176. B. n. 5.
[220] i. 445, 446. B. n. 6.
[221] ii. 362, 363. B. n. 7.
[222] iii. 333. B. n. 8.
[223] i. 121. B. n. 9.
[224] iii. 290. B. n. 10.
[225] i. 135. B. n. 11.
[226] i. 321. B. n. 12.
[227] 211, 212. B. n. 13.
[228] i. 498. B. n. 14.
[229] ii. 163. B. n. 15.
[230] i. 361.
[231] ii. 11.
[232] i. 258, 259. B. n. 16.
[233] ii. 464, 465.

[234] This and the following numbers are taken from McCulloch's Geography, upon whose numbers (he being "a member of the Institute") I concluded that I might rely.

[235] Sebenico, Zara, Spalatro.
[236] Moroni, T. xix. pp. 75, 75.

[237] Colocsa and Bayia, Fünfkirchen, Sabaria, Scepusio.

[238] iii. 232, 233. B. n. 24, 25.
[239] ii. 404. B. n. 25b.
[240] i. 177-179. B. n. 21.
[241] i. 327. B. n. 22.
[242] i. 436. B. n. 23.
[243] ii. 467. B. n. 26.
[244] vii. cxxxviii. cxxxix. B. n. 28.
[245] iii. 184. B. n. 29.
[246] i. 278-280. B. n. 27.
[247] vii clvii. B. n. 30.
[248] iii. 346, 347. B. n. 31.
[249] ii. 439. B. n. 32.
[250] iii. 307, 308. B. n. 33.
[251] ii. 447. B. n. 34.
[252] ii. 417. B. n. 19.
[253] ii. 59. B. n. 20.
[254] iii. 303. B. n. 18.
[255] i. 411, 412. B. n. 17.
[256] ii. 370.
[257] i. 266.
[258] iii. 351. B. n. 48.
[259] iii. 354. B. n. 49.
[260] ii. 385.
[261] ii. 398.
[262] iii. 172.
[263] Moroni, T. 95, p. 76.
[264] iii. 23.
[265] iii. 321.
[266] ii. 18.
[267] ii. 25.
[268] i. 55, 56.

[269] i. 293. In like way the Archbishop of Orviedo: "In this most turbulent tempest, wherewith the Church of Christ is tossed everywhere, the eyes of all are turned to Mary, who slew all heresies in all the world, as to a polar star; and this is perhaps the council of Divine Providence, that she should then at length calm and disperse the storm, when she shall be adorned with this new honour by the oracle of the Church itself."--ii. 461.

[270] Perhaps a misprint, "magna" for "magnas." "She herself will yield thee great thanks," &c.

[271] i. 301.
[272] Ib. 323.
[273] iii. 202.

[274] i. 281, 282. "I hold for certain, that the Most Holy Mother of God, adorned at length with his honour on earth, will rescue the Church of her Son safe out of such calamities and perils."--Tivoli, i. 237.

[275] i. 13.

[276] i. 115, 116. So the Bishop of Squillace, i. 113.

[277] i. 169.

[278] As the Bishop of Casale, iii. 62; Rottenburg, i. 276; Warmia, i. 280; Durango, iii. 156; Jesus, Massa et Popul. i. 273.

[279] Coadj. Bishop of Montreal, ii. 268. Nevers, iii. 245.

[280] Archb. of Cuba, i. 142.
[281] ii. 486, 488.
[282] Adm. of Nankin, iii. 23.

[283] iii. 37, 38, 39. The Archbishop of Cuba expected as the result that "all would be one fold and One Shepherd," i. 142. The Bishop of Isernia, "that there would be peace to the whole Church," i. 162. The Bishop of Valladolid, "extirpation of heresies, peace of the Church, increase of true faith and piety," i. 195. The Bishop of Gubbio, "conversion of sinners and unbelievers," i. 147, 148. "Those many lost benefits will return to the human race, and to the Church tranquillity, peace, security, splendour,'' Coadj. of Corfu, i. 409. "Faith, charity, religion," S. Fé di Bogota, ii. 432. "She, with her virgin and immaculate foot, will bruise the head of the Infernal Serpent, will bring to nought the snares of the Prince of darkness, scattered wide, in these our times, by the most impious sects, and by her potent virtue will restore peace to the Church, and its own rights, power, liberty, glory to the Holy Apostolic See, and thee, the head of the whole Church and the foundation, she will preserve," Abb. Commendat. of S. Vincent and Anastasius, i. 173. "Innumerable riches of grace will be diffused to the whole Christian people, and our sorrow will be turned into joy," Ugento, i. 228. The Bishop of Aire advocated it because "never was the bruising of the serpent's head more needed," i. 272.

[284] i. 491.
[285] Said of Jesus, Isa. xi. 4, 1 Thess. ii. 8.
[286] i. 298.
[287] iii. 370.

[288] See Bossuet, Def. Cler. Gall. vii. 15-17, translated too by Allies, "Church of England cleared from Schism," pp. 282-287.

[289] P. 3, q. 84, art. 1.
[290] Ib. art. 2.
[291] See Bossuet, Def. Cler. Gall. vii. 22, sqq.
[292] ix. 201.

[293] Ib. i. 325. "She deserved the name and glory of Co -redeemer," Archbishop of Trani, ib, i. 10.

[294] "Quem simul cum Eo Ipsa corredemit," ib. i. 218.

[295] ix. 160.
[296] ix. 7.
[297] Ib. i. 186.
[298] Pro Immac. B. V. Concept., c. 19, n. 7.
[299] Id. ib. c. 21, n. 2.
[300] Ib. n. 3-7.
[301] De Salazar on Prov. viii. 19, pp. 621-629.

[302] S. Bernardin. de Bust. Marial. P. IX. Serm. ii. in Ussher, 1. c., c. ix.

[303] Rom. v. 19.
[304] Phil. ii. 8.
[305] S. Luke ii. 61.

[306] Salazar in Prov. viii. 30, p. 696, and Ind. v. Maria.

[307] Ib. p. 649.

[308] Ib. p. 544. The terms are known terms, "patrizo" and "matrizo."

[309] "As I have often inculcated, Christ so wrought our redemption, as to call in Mary, as an aid in this work. Wherefore as the birth, nature itself guiding, derives strength from the man, but, from the woman, form and beauty; so also our redemption (which was borne, as it were, by Mary and Christ) derives from Christ sufficiency, strength, and consistency, but from Mary, beauty and loveliness. For as therefrom, that Christ the Lord worked our redemption, we infer rightly, that nothing of sufficiency or might should be wanting to it; so therefrom, that the Virgin cooperated to the same, we rightly reduce, that nothing of form or beauty could be missed in it. For in some way the grace and beauty of the redemption would fade, if the aforesaid coöperation of the Virgin were lacking." Salaz. pro Immac. Virg. Conc., § 14, n. 171.

[310] De Montf. p. 143.

[311] Oswald, Mariologie, 171. De Montfort speaks of her resurrection. True devotion, &c., p. 1.

[312] Oswald, p. 174.
[313] Ib. p. 198.
[314] Salazar in Prov. ix. 4, 5, p. 769.

[315] Oswald, 174-186. Oswald speaks of her office to us in Baptism, ib. 187,--"Through it, the woman has a right to that special blessing, deposited for her in the Church through the merits of Mary."

[316] Ib. 200.
[317] De Montfort, pp. 74 and 126.
[318] Ib. p. 11.
[319] Ib. p. 21.
[320] Ib. p. 19.
[321] Ib. p. 20.
[322] Ib. p. 186.
[323] Ib. p. 187
[324] Ib. p. 188.
[325] Ib. 49, 50.
[326] Salazar, 1. c. p. 213.
[327] Eph. i. 10.

[328] Salazar pro Imm. Deip. V. Concept, c. 3, p. 28.

[329] Ib. in Prov. xxx. n. 200.

[330] Archbishop of Trani, Par. i. 10. The title is a mere mistake, drawn from a Latin translation of a homily attributed to some Hesychius, Presbyter of Jerusalem, in which he contrasted Mary with Noah's ark. "It was an ark of living things, she of life; it, of perishable animals, she, of imperishable Life; it bare Noah, she bare the Maker of Noah; it had two or three stories, she the whole fulness of the Trinity; inasmuch as the Spirit too came upon her, and the Father overshadowed her, and the Son dwelt in her, borne in the womb." Bibl. Patr., Paris 1624, T. ii. p. 421. Whereas the writer (whoever he was) spoke of the whole Holy Trinity as concerned in the Incarnation, a celebrated Jesuit preacher, first-court-preacher of Philip III., attributed the saying, as altered into "Mary is the Complement of the whole Trinity," to the celebrated Hesychius of Jerusalem. He explained it to mean that she "added the last complement to the Holy Trinity, in that, through the Incarnation of our Lord in her, the Virgin Mother of God filled up the capacity which the Trinity had of a natural paternity and a natural filiation, and a bond of both in time, in addition to the eternal relations of natural Paternity and natural Filiation, and the Indissoluble Bond of both." Other solutions were: 1) That the attributes and perfections of the Trinity shone forth most in her, and showed forth their virtue and efficacy most in her. (Salazar rejects this, because Hesychius is said to have affirmed, that the Virgin was "the complement not of the attributes of God, but of the very Trinity itself.") 2) "That the Father imparts His infinite Essence to the Son, and the Son, with the Father, communicates the same to the Holy Ghost; but that there is no fourth person to whom the Holy Ghost can pour Himself forth without measure. Mary then gave a complement to the Trinity, in that the Holy Ghost could lighten that infinite desire of communicating Himself by the wonderful affluence of His gifts to Mary." Salazar in Prov. viii. 23, n. 800-306.

[331] It was put forward by many of the Bishops in their answer to the Encyclical.

[332] De Montfort, pp. 30, 31.

[333] Letter to Dr. Jelf, p. 209. It was said on the authority of one who had been staying at Rome.

[334] Oswald, Dogmat. Mariologie, p. 177.
[335] Ib. p. 179.
[336] Ib. pp. 182, 183.
[337] Corn. à Lap. on Ecclus. xxiv. 29.

[338] Faber, "The Precious Blood," pp. 29, 30. Salazar mentions a meditation of S. Ignatius, which he thought to have been given him by God, but which rested on human reasoning on physics, viz., that, on Aristotle's maxim, that "the son is a great part of his father and mother," "in the Eucharist he received the flesh and blood, not only of Christ, but also a great, yea, chief, part of Mary. For if the flesh and blood of the son and the mother be one, he who receiveth the flesh and blood of the son, must needs also receive the flesh of the mother. And if the son is a part of his parents, whoso eateth the son, eateth also a part of his mother. Hence, he said, that all they who are worthily refreshed with the Body and Blood of Christ, become one flesh not only with the Lord Christ, but pass into one flesh with the Virgin." Salazar in Prov. ix. 4, 5, n. 144, 145.

[339] De Canoniz. Sanct. ii. 32. 11, quoted by A. Butler, Oct. 8, S. Brigit, from Araus., Decis. Mor., Tract. 3, qu. 23, § 2. Gerson, Opp.,
T. i., col. 24, says, that two contradictories may, in different respects, be piously believed: quoted by Bened. XIV. ib. "For although no one ought to believe or to propose to be believed, what he knew to be certainly false, yet so long as it was not certainly known to be false, the pious belief was independent of its truth or falsehood." Fleury, H. E. 70, n. 161, quotes Papebrock (app. ad Vit. S. Mariæ de Pazzi), as showing by instances that visions are no dogmatic authority. Yet they themselves claim this most energetically as an authority beyond all other. In the Revelations of S. Brigit, the Blessed Virgin is supposed to have said, "If ye believe not Scripture, the Church, the Fathers, at least believe ye me, who have often revealed, that all sin of Adam was severed from me, &c." Revel. S. Brig. c. 12. 45. 49. T. ii. quoted by Bishop of Marsi, Par. ii. 311.

[340] Palmer, Diss. on the Orthodox Comm., pp. 248, 249.

[341] Alv. Pelagius (Bishop), in the fourteenth century, says, "The Roman Church does not celebrate, though it tolerates, the Feast of the Conception. The feast ought to be referred to the sanetification of the Virgin, not to her Conception; and so says the prayer which is said in this feast at Rome in the Church of S. Maria Major, Deus, qui sanctificationem Virginis,' &c., as I saw and heard when I preached on that sanctification, on that feast of the sanctification which is kept in December fifteen days before the Feast of the Nativity.' "De Planctu Eccl. i. 51. Turrecremata attests that in the office then used in Germany on the Feast of S. Elizabeth there were these words, "The Blessed Virgin Mary, although full of grace, was yet born with the fomes [peccati], which, however, the virtue of the Highest extinguished at the very time of the Conception of Christ." Preuss, p. 1017. Gregory XV., A.D. 1622, forbade the use of any other word than "Conception "in any office, public or private (i. e. forbade the word sanctification). Bullar. T. v. 65, § 4, pp. 45, 46. He expunged the word "sanctification" from the liturgies. Archbishop of Albano, Pareri, &c., ii. 237. Yet some Bishops argued that the Immaculate Conception was matter of faith, on the ground that the festival had always been celebrated at Rome.

[342] S. Anselm, Cur Deus homo, ii. 16 A,--"The Virgin herself, whence He was assumed, was conceived in iniquity, and in sin did her mother conceive her, and with original sin was she born, because she too sinned in Adam, in whom all sinned." S. Peter Damian, Opusc. vi. 19,--"From that very flesh of the Virgin, which was conceived of sin, the Flesh came forth without sin, which also abolished the sins of the flesh." So in the ninth century Paschasius Radbertus, de Perp. Virg. S. Mariæ,--"But the Blessed Mary, although she was born and procreated of the flesh of sin, and herself was flesh of sin, was she not then, from the forecoming grace of the Holy Ghost, called by the angel blessed above all women? The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee.' Else if she was not sanctified and cleansed by the same spirit, how was not her flesh, flesh of sin? "In like way P. Lombard, Hugh and Richard à S. Victore, Alexander of Ales,
S. Thomas Aquinas, S. Bonaventura, Albertus Magnus, &c., and, earlier, the two S. Fulgentius. Rusp. de Inc. et Grat. c. 6: "The flesh of Mary, because she was conceived in iniquity after the manner of men, was flesh of sin. If it is not called untruthfully flesh of sin, the flesh hath in itself sin." S. Fulg. Ferr., "The flesh of Christ was like and unlike to the flesh of Mary; like, because He was born of it; unlike, because He did not contract thence the contagion of a vitiated origin." From Pet. de Inc. xiv. 2. Add Bede Hom. sup. Missus, Rup. in Cant. c. 1, i. p. 986. Melchior Canus quotes also S. Erhard, or Eberhard, S. Antoniua of Padua, S. Bernardino, S. Vincent Ferr., S. Antoninus, &c.

[343] See above, pp. 124-131, and Note B at the end.

[344] Oswald, Mariologie, p. 216.
[345] De Montf. p. 171.

[346] Ib. p. 58. Oswald says, "Ascending, the ladder to heaven leads first to the Mother; from the Mother to the Son; from the Son to the Father. We might, indeed, passing over the lowest Court, turn direct to the Son; but we can also spring over the middle step and go direct to the Godhead." Yet, so we should directly contradict our Lord, "No one cometh to the Father but by Me." It is not God, but man, who says, "no man cometh unto Jesus but by Mary." Oswald proceeds, "The natural order is that which I have named. I believe that this way of looking at it, will occasion milder judgment as to a certain equalizing, nay, apparent preference of the devotion to Mary to that to Christ. As long as it is genuine, it can only have the meaning, that Mary, in this valley of tears, is nearer to us, and so is approached most gladly."--p. 216. He himself asserts that "Mary is always--more dimly or more clearly, this does not matter-- thought of in connexion with her Son."

[347] De Montf. p. 171.
[348] Corn. à Lap. on Cant. v. 11, p. 247.

[349] "Franc. Suarez thinks this very probable (3 p. q. 37, disp. 22,
S. 3, sub fin.), and from him Mendoza (in Viridario, L. 2, Probl. 4), though G. Vazquez thinks the contrary, de Adorat., disp. 8, c. 2." Ibid.

[350] "2. 2. q. 103, art. 4, ad 2."
[351] De Montf. p. 68.
[352] Ib. p. 65.

[353] Oswald, Mariologie, p. 216. The "Oro pro nobis," as said in the litanies to the saints; "Miserere nobis," as said in the litanies to the Holy Trinity.

[354] Pétau de Inc. xii. 8, fin. speaks against it.

[355] "Since we have already allowed the Roman Clergy to recite the special Canonical Hours, quite recently composed and printed, on the Conception of the most Blessed Virgin, in place of those contained in the common Breviary, therefore by these letters we give you, venerable brothers, the faculty, that, if it seem good, all the Clergy of your diocese should be free to render the same canonical hours on the Conception of the most holy Virgin, which the Roman Clergy now use, without needing to implore leave from us or from our Congregation of sacred rites."--Ep. Encycl. Pii IX. A.D. 1849.

[356] Pp. 62-64.
[357] P. 41.

[358] "In actuali plurimorum Episcoporum congregatione præsentem."

[359] Pareri dell' Episc. Cattolico, i. 178, 179.

[360] The Archbishop of Breslau, who, in the most solemn and earnest manner, opposed the decree, spoke of "a part of the clergy, imbued with neologism, in the Rhine provinces, in Baden, and in Bohemia."--Pareri, &c., ii. 467. The Bishop of Clermont said, "Although the days are evil, and the number of those who, tainted with unbelief or ignorance, care little as to things pertaining to salvation but too increased, &c."-- Ib., ii. 471.

[361] Sess. xxv.
[362] Milner, End of Contr., Letter 43, n. 2.

[363] Sermon on Pride, Works, iii. 798, quoted in Tract 90, p. 27.

[364] Aquinas held this; and that the difference was, that "the damned, as being worse in merits, are to be reckoned worse in place." See in my Letter to Dr. Jelf, p. 85.

[365] Adv. Hær. v. 32. 1.
[366] Wisdom iv. 13.
[367] Burial Service.

[368] Longer Catechism, P. i. p. 98, 99, Blackmore's Transl.

[369] Klee, Dogmatik, ii. 429, 430.

[370] Instructio pro Sacerd., Serm. 2, in v. d. Hardt, Hist. Ref.

[371] Id. Serm. 3, ib.

[372] Supplication of Souls. Works, p. 316. See Letter to Dr. Jelf, p. 87.

[373] The language is that of the late F. Faber.

[374] The case of this class of souls is the stock argument among those who are denying Hell, "those who die in ignorance, like the thousands of the London poor." Who ever said or suggested that they would necessarily be lost? Mr. Wilson, in his Defence (p. 147), maintained that the Roman doctrine of Purgatory made the belief in Hell more reasonable in the Roman, than in the English Church; as though the English Church held that any whom the Roman Church assigns to Purgatory would be cast into Hell!

[375] 1 Tim. ii. 1-4.

[376] Rosignoli, Opere, i. 710, as quoted in Faber, "All for Jesus;" "Purgatory," pp. 354-356.

[377] Commination Service.

[378] S. Cyprian, Ep. 57, ad Corn. p. 136, Oxf. Tr.

[379] S. Matt. xvi. 19; xviii. 18.
[380] 2 Cor. ii. 10.

[381] Can. 3. So Conc. Ancyr. c. 2. 7. 16. Nic. i. c. 12. Arelat. ii. c. 10. Canons of S. Basil, Ep. ad Amphiloch. c. 2. 7. 53. 74. 84. S. Greg. Nyss., Ep. Canon, ad Letoium, can. 8. 11. conc. Garth, can. 75,
76. Aur. iv. c. 8. 27. Wormat. (A. 868), c. 25. Tribur. (A. 890), c.
52. These are the chief instances given by Amort, Hist. Indulg. P. ii. c. iv. § 31-52.

[382] As in the Poenitentials of Bede, Theodore, Burchard, the Roman

[383] Ib. § 57.

[384] Alb. M. in iv. dist. 20, art. 21, Aq. iv. dist. 24, q. 3. art. 2.

[385] Because S. Gregory I. instituted certain stations, it was inferred, by mistake, that he annexed indulgences to the visiting of the stations, which no old writer mentions. See Pagi in Leo IV. 1, n. 4.

[386] The indulgences ascribed to Leo III. A.D. 803, Sergius, A.D. 847. See Mabillon, Præf. ad Sæc. 5 Bened. n. 107, Papebroch. Conat. Chron.-Hist, Diss. 17, quoted and extracted, in part, in Amort, Hist. Indulg. P. i. n. xlv., xlvi., pp. 43-63.

[387] Jo. Vitoduranus, Chron. ad A. 1265, in Gieseler, ii. 2, § 80, n. c.

[388] Berthold, Deutsche Pred., p. 384, ed. Kl.

[389] Menot, Serm. Quadr. f. 147 b, in Gies. K. G. Par. 3, § 147, n. ee.

[390] Hist. Indulg. P. ii. S. v. § 2, p. 289.

[391] Theol. Eclect. T. iii. p. 189. The divine who supplied me with this last quotation, adds, "I believe this to be the common doctrine now. Thus Scavini says, that they are given by way of suffrage or of simple payment, in so far as God is prayed to vouchsafe to accept them. But in what measure God accepts them, we know not.'"

[392] Sess. xxv. continuat.
[393] Sess. 25. Tract 91, p. 36.
[394] End of Controv., Let. xxxiv.

[395] Laud, Speech at the Star-Chamber, 1637, p. 47.i

[396] Dr. Arnold's Life, ii. 402.
[397] De Incarn. xv. 13. 1.

[398] M. Beauvoir's Letter to Wake, Dec. 11, 1717. No. 2 in Maclaine, Trans, of Mosh. vi. 98.

[399] Du Pin's "Rélation de ce qui s'est passé entre M. Du Pin et M. l'Archevêque de Cantorbery, au sujet des lettres qu'ils se sont mutuellement écrites," in Wake's MS. letters, Christ Church Lib., T. 25, n. 139.

[400] Letter of M. Beauvoir, Feb. 8, 1719, Ib. n. 190 (it stands as 110). For these notices I am indebted to the Rev. E. Foulkes.

[401] Letter of M. Beauvoir (no date), and in another letter of April 5,1718, 0. S., Wake, Ep. T. 28. The Oration itself is in T. 25, n. 67, and M. Girardin's letter, with which he sent it to Wake, Ib. n. 66, April 30, 1718.

[402] Ib. n. 99.
[403] Ib. n. 92, dated VI. Kal. Sept.
[404] Maclaine, App. to Mosheim, vi. p. 75.

[405] Letter of M. Beauvoir to Archbishop Wake, Sept. 17, 1718, T. 29, n. 5.

[406] Du Pin's Rélation, 1. c.

[407] Beauvoir to Wake, T. 28, July 16, 1718, O. S.

[408] Trans. of Mosheim Eccl. Hist., T. vi., pp. 75-80.

[409] Art. I.--V., VII.--IX., XII, XV.--XVIII., XXIIL, XXIV., XXVI., XXV1L, XXX., XXXII--XXXIV., XXXVIII, XXXIX.

[410] The original words are: "Hoc lubenter admittemus, modo non excludatur traditio, quae articulos fidei novos non exhibet, sed confirmat et explicat ea, quse in Sacris Literis habentur, ac adversus aliter sapientes munit eos novis cautionibus, ita ut non nova dicantur, sed antiqua nove." Macl.

[411] See the passages collected in Tract 90. The Jews agreed in speaking of the Wisdom of Sirach as Scripture. See Dr. Pusey's "Daniel the Prophet," p. 303.

[412] See, at length, in Bishop Cosins on the Canon (with notes in Ang. Cath. Lib.).

[413] The original words are: "Fide sola in Christum nos justificari, quod Articulo XImo exponitur, non inficiamur: sed fide, charitate, et adjunctis bonis operibus, quæ omnino necessaria sunt ad salutem, ut articulo sequenti cognoscitur." Ib.

[414] "De Articulo XIIImo nulla lis erit, cum multi theologi in eadem versentur sententia. Durius videtur id dici, eas omnes actiones quæ ex gratiâ Christi non fiunt, esse peccata. Nolim tamen de hac re disceptari, nisi inter theologos."

[415] S. Matt. xix. 11, 12.

[416] De Sacr. Euch. Bibl. Patr. T. xxvi. p. 794, G. H.

[417] Ib., init.

[418] Sess. xiv. de Extrem. Unct. c. 3. In the Latin Church, the bodily healing is mentioned in a homily ascribed to Cæsarius, "How much more right and healthful were it, to haste to the Church, receive the Body and Blood of Christ, faithfully anoint themselves and theirs with the blessed oil, and, according to what the Apostle James says, receive not only bodily healing, but remission of sins also." Opp. S. Aug. T. v., Serm. 279, n. 5. In the Statutes of Boniface (c. 29) all the faithful sick (not those "in extremis "only) are bidden to ask for it; so also in the Excerpta of Egbert of York (A.D. V48): that "according to the definition of the holy Fathers, if any one is sick, let him be diligently anointed by the priests with hallowed oil, with prayer." Thorp, Anc. Laws, ii. 100. Egbert, in his Poenit. (i. 15, T. ii. 179, Th.), paraphrases S. James, "that, if any be sick, he call his own priests and other servants of God, that they read over him, and the sick tell them his need, and they anoint him in the name of the Lord with holy oil, and that by the prayers of those faithful, and by the anointing, he may be preserved, and the Lord raise him up, and if he have committed sins, they may be forgiven him." In a canon under King Edgar, the priest was enjoined to give unction to the sick, if they desire it (Can. 65, T. ii. 259, Th.). Ælfric says, "If the sick layman desire to receive unction, let him then confess him and forgive every grudge, before the unction," &c. Past. Ep. n. 47, ii. 285, Th. A Council of Pavia (A.D. 850) still mentions bodily cure, "That healthful sacrament, which James recommends, If any man among you is sick,' &c., should, by a wise preaching, be made known to the people, truly a great and very desirable mystery, whereby, if it is asked faithfully, both sins are forgiven, and consequently bodily health restored," &c., c. 8. quoted Klee, Dogm. ii. 322. And the Capitular of Charlemagne: "That all priests should ask the Bishop for the oil of the sick, and admonish the faithful sick to seek it, that they being anointed with the same oil may be healed by the grace of God, because the prayer of faith, poured forth by the presbyters, shall save the sick," vi. 179, quoted ib.

[419] Two Liturgies of King Edward VI. compared, pp. 366, 367. 1838.

[420] See Collier, Eccl. Hist., vol. v. p. 296.
[421] Sess. xiv. de Sacr. Extr. Unct. c. 2.
[422] Can. 2.
[423] De Extr. Unct. i. 9, T. ii. p. 1198, 9.

[424] Origen in Lev. Hom. ii. n. 4, Opp. T. ii. p. 191.

[425] De Sacerdot. iii. 6. "For not only when they regenerate us, but afterwards too, they have power to forgive sin. For he says, If any man be sick.'" In like way in Victor (as contained in a Catena), the efficacy is also ascribed to the prayer. "Oil remedies sufferings, and is a cause of light and cheerfulness. The oil then, wherewith one is anointed, signifies both the mercy from God, and the healing of the disease, and the illumining of the heart. For that prayer worketh all, is plain to every one; but the oil is the symbol of these things," on
S. Mark vi. 13. So, still in Bede, "We read in the Gospels, that the Apostles did this, and the custom of the Church now holds, that the sick be anointed with consecrated oil, and healed by prayer accompanying," on S. James v.

[426] "It cannot be poured upon those in penitence (poenitentibus), because it is a sort of sacrament. For they, to whom the other sacraments are refused, how can it be thought that one kind can be granted?" Ep. ad Decen. viii. 12.

[427] iv. dist. 23, q. 1, art. 1, fin.

[428] Orthodox Catechism, quoted by Blackmore, Harmony of Angl. Doctrine with the Doctr. of the Cath. and Ap. Church of the East, p. 124

[429] P. 417, Par. 1647.

[430] "On the Laws of the Church," c. iv. p. 33, and Pearson, On the Creed, Art. 3, note p. 288. See further, Dr. Pusey, "On the Words of the Fathers quoted in support of Transubstantiation," in "The Doctrine of the Real Presence," pp. 162-264, and "Illustrations used by the Fathers imply Sacramental Change only," ib. pp. 264-314, and above, pp. 32, 33.

[431] Ad IV. Dist. xi. Q. i. n. 20, quoted ib. p. 232.

[432] See on the history of that formula, Dr. Pusey's "The Real Presence the Doctrine of the English Church," pp. 4-160.

[433] See the Doctrine of the Real Presence, p. 85, sqq. The same Divine adds that "the form is changed;" but this is a scholastic question, and cannot, of course, enter into the faith, which is to be proposed to the poor. He referred my friend to a Pastoral Letter of a Bishop of Boulogne about 780, against the Encyclopedists, who gives with approbation the following words from Archbishop de Marca: "It may be asked, how these symbols are changed and yet remain in their own nature. They are changed according to the invisible [inconspicua, he suggests insensibilis,' not cognizable by the senses '] substance into the invisible Body of Christ; yet so that that invisible substance does not cease to be, but is attracted by the Body of Christ. But according to the visible body, which is seen and touched, they are not changed." Then follows a statement in the Aristotelian terms, which could not be made intelligible to any ordinary reader.

[434] Archbp. W., Ep. T. 25, n. 99, Jan. 13, 1719, three months before Du Pin's decease.

[435] l.c.
[436] Archbp. W., Ep. T. 29, n. 7.

[437] Archbp. W., T. 25, n. 111. The date appears from Wake's commenced answer, ib. n. 112

[438] In Wake, T. 25, n. 98.

[439] "The Record of Archbishop Parker's Confirmation and Consecration" has been carefully reprinted by the Rev. A. W. Haddan, from the Lambeth Register, in Bramhall's Works, T. iii. pp. 173-210; and the Record of his Consecration from a MS. Transcript in Corpus Christi College, Cambridge, which is believed to have been given by Archbishop Parker. Ib. pp. 210-213.

[440] Ib. n. 98.
[441] Ib. Ep. 100.
[442] Du Pin, in Wake, T. 25, lett. 98.
[443] Feb. 14, 171 8/9 , Wake, Ep. T. 29, n. 17.

[444] S. Cypr. Ep. ad Flor. lxvi. n. 7, Oxf. Tr. p. 204.

[445] Id. Ep. lv. ad Anton. n. 17, p. 129; and Ep. lix. n. 19, p. 165 and note u. Præf. ad conc. Carth. pp. 286, 287.

[446] De Concord, vii. 20. iii. 5, 6, quoted in Allies' "Church of England cleared from Schism," pp. 449, 450, 451-457. In quoting this book, I would say that his second work, after that, in despair of the English Church on the Gorham judgment, he left the Church of England, is no real answer to this, which he wrote, not as a partisan, but as the fruit of investigations, as to whose issue he was indifferent.

[447] T. iii. 478, quoted ib. 459-462.

[448] Præf. pp. 125. 127, quoted ib. 458. Comp. Pereira, Tentativa Theologica (Landon's transl.), pp. 54-57, quoted ib. p. 457.

[449] Quatrième Discours, prefixed to vol. xvi. of his Histoire Eccles., L. Ixv. ed. 12mo. I have used Allies' translation, altering an expression here and there from the original.

[450] Cod. Eccl. Afr. can. 98.
[451] Troisième Discours, § 2.
[452] Fleury, 1. 44, § 22.

[453] See e. g. in Allies, p. 439. I have seen this lately spoken of, as it seemed to me, authoritatively, as the annihilation of the ancient Gallican Church, and the creation of a new French Church, by a single stroke of the pen of the Pope.

[454] S. Matt. xxiv. 21.
[455] 2 Thess. ii. 3, h apostasia.
[456] Ib. 9, 10.
[457] S. Matt. xxiv. 24
[458] S. Luke xviii. 8.

[459] Letter to the Earl of Shrewsbury on Catholic Unity, p. 33.

[460] Symbolique, T. ii. § 37.

[461] Gladstone, Remarks on the Royal Supremacy, p. 86-- end.

[462] Considérations sur la France, c. ii.

[463] The clause does not appear to have been formally received in the West until the Council of Florence. The conjecture of Baronius seems to be most probable, that when, at the instance of Henry II. Emperor of Germany, the Nicene Creed came to be sung at all at Mass at Rome (A.D. 1014), it was sung, as it was in Spain and France and elsewhere, with the clause, "et Filio" (H. E. A.D. 447, n. 24). Baronius (A.D. 883, n.
38) expresses himself uncertain what Pope received it. He expresses his regret that the Nicene Creed came to be chanted at all at Rome (A.D. 1014, n. 5). The statement of Andr. Rhod., at the Council of Florence, that it was received by a large Western Council (Sess. 7, T. xviii. p. 124, Col.), seems a pure mistake.

[464] That there are two Arcai in the Godhead.

[465] Blackmore, Harm. of Eng. Doctr., &c., pp. 67-59, cites Theophylact, of the eleventh century, as quoted by John Beccus, "On other occasions, I will grant you (the Latins) the use of the expression, of the Holy Ghost proceeding from the Father and the Son,' as may suit your speech; in common discourses, I mean, and in Sermons in the Church, if ye please; but in the Creed, and in that alone, I will not grant it you." This was renewed by the Bishops hi the time of the Emperor John Ducas, A.D. 1249, that "the interpolation should be put out of the Creed, but might be retained and used in any other form." Pachymeres, v. 12. This was drawn out by Michael Palæol. (A.D. 1273), quoting from the Register of the Church. He appealed to the written declarations of the Primates of that time, "bidding them notice how those Fathers had entirely abstained from taxing the Italians with impiety or heresy on account of their attempt to interpolate the Creed; leaving them free to retain and read the words as they pleased, anywhere else." The only complaint, then too, was as to "the scandal of innovation hi changing the Creed." Tract. Zörnicav. ii. 972. In the Council of Florence too, Mark, Abp. of Ephesus, confined himself to this one question, "Expunge this clause from the Creed, and then place it where ye will, and sing it in your churches on occasion, as is sung o monogenhV logoV." Ib.

[466] The "Filioque" was first adopted in the Creed in Spain, after the recovery from Arianism, the Council supposing, by mistake, that such was the original Creed of Constantinople. From Spain, it passed into France.

[467] It may the rather be termed "a mistake," because the Church of Rome does not now require of the Greeks, united with her, what she then required of the whole Eastern Church.

[468] Letter, p. 31.
[469] Homilies. See above.

[470] "A foreign Priest has pointed out to us a valuable document for our consideration, Bossuet's Reply to the Pope,' when consulted on the best method of reconciling the followers of the Augsburg Confession with the Holy See. The learned bishop observes, that Providence had allowed so much Catholic truth to be preserved in that Confession, that full advantage should be taken of the circumstance; that no retractations should be demanded, but an explanation of the Confession in accordance with Catholic doctrines. Now, for such a method as this, the way is in part prepared by the demonstration that such interpretation may be given of the most difficult [of the XXXIX] Articles, as will strip them of all contradiction to the decrees of the Tridentine Synod." Card. Wiseman, Letter, p. 38.

[471] P. 10.

[472] P. 18. He must mean, that, although God forgives, upon real contrition for past sins, it is, to any one, uncertain whether he be truly contrite.

[473] P. 11.
[474] P. 13.
[475] P. 19.

[476] On our English Ordinations, it is enough to refer to the words of Mason, Courayer, Bramhall (with the important additions of the very careful editor, the Rev. A. W. Haddan, Angl. Cath. Lib.). I have examined in turn every objection made to them, and it has seemed to me that Roman Catholic controversialists took up easily any objection which might for the moment serve their turn. Cardinal Wiseman laid all aside, and took up the ground of jurisdiction. But this objection presupposes the truth of Ultramontanism. The metropolitical see in each country has inherent jurisdiction, according to the ancient canons. Parker was left in undisputed succession of the See of Canterbury, and his successors have the jurisdiction inherent in that See. Du Pin, when satisfied as to our Orders, felt, as a Gallican, no difficulty as to jurisdiction. Van Espen infers, from the very terms used in the Roman Pontifical and Ordinal, that "jurisdiction" is given in Consecration. He argues from the words with which the Gospel is given by the ordainer, "Receive the Gospel, and go preach to the people committed to thee," and from those in the Preface, "Give to him, Lord, the keys of the kingdom of heaven, that he may use, not boast of, the power which Thou givest to edification and not to destruction; whatsoever he shall bind on earth, &c., grant to him, O Lord, the Episcopal chair, for the ruling of Thy Church and people committed to him," that "Bishops receive their jurisdiction from God Himself, not from the Roman Pontiff." For that it would be "mocking God" so to speak and so to pray, without believing that the Bishop would have that which was prayed for. Opp. T. 5, p.441. See further as to our orders, above. Bossuet says, "This holy and Apostolic doctrine of the Episcopal jurisdiction and power proceeding immediately from, and instituted by, Christ, the Gallic Church hath most zealously retained." "Therefore that very late monition, that Bis hops receive their jurisdiction from the Pope, and are, as it were, Vicars of him, ought to be banished from Christian Schools, as unheard of for twelve centuries." Def. viii. 12, in Allies, p. 428.

[477] Service for the Visitation of the Sick.
[478] Catechism.
[479] Communion Service.

[480] iv. dist. 13, q. 1, arc. 1, q. 3, and S. P. iii. q. lxxxii. art. vii., on the ground of S. Augustine's statement, that orders, as well as baptism, remain in those separated from the Church, (c. Ep. Farm. Ep. 2, c. 13, n. 28.) Both, however, deny the grace of the Sacraments. The grace of the Sacraments belonging to the Church alone, the undoubted presence of the grace of the Sacraments is a proof to us, that we are in the body of Christ, in which alone He gives it.

[481] Catholicity of the English Church, in British Critic, No. 63, p. 77.

[482] The Dublin "Review" confirms this. "We fear that there can be little doubt that in the United States the Church loses more souls than it gains. In the second generation, the faith of the Catholic immigrant is constantly lost." July, 1865, p. 226.

[483] Ezek. xxxvii. 7-10.

[484] Dublin "Review." Since the above has been in type, I observe a kindly mention of Mr. Keble 's and my own recent exertions, in Mr. Oakeley's reprint of those Articles. As to any supposed previous "quies cence," exertion has to take a different shape, when confidence in any one has been for the time rudely destroyed.

[485] Motto of the Tracts, "If the trumpet give an uncertain sound, who shall prepare himself for battle?"

[486] I asked, contrariwise, Schleiermacher in 1826, "Why the Wolfenbüttel Fragments,' which had been thought so formidable an attack on Christianity at one time, were thought of no more? He answered, "Wozu der Mist, wann die Erndte da ist?" "To what end the manure, when the harvest is there?"

[487] Letter, pp. 26, 27.

[488] a) Although, in the cold phraseology of the last century, it is part of prudence to inquire into the evidence what God has revealed Himself to His creatures, prudence has no part in producing conviction. b) It is a truism, that "one who rejects Catholicism" cannot "attain an explicit faith in all the articles of the doctrines of revelation," i. e. of the Catholic faith. But this does not affect us, except on the assumption that we have rejected Catholicism or the Catholic faith, or any thing which is Divine, c) "Extrinsic certainty" must mean, I suppose, what is antecedent to the gift of faith in one who comes to the faith. For the habit of faith which God gives to Christians is internal, and we all have it from God.

[489] The fifty answers to Dr. Colenso's first Part are much greater indications of the mind of the people of England, than his solitary attack. His legal position Lord Westbury has destroyed, and declared him in fact an unattached Bishop, his patent also being invalid. Dr. Colenso has neither ecclesiastical position, being deposed, nor the hearts of the people of Natal. The Church in South Africa is free, and can right itself.

Index of Scripture References
Genesis
[1]11
Leviticus
[2]9
Numbers
[3]16:22
Joshua
[4]1:8
Psalms
[5]34 [6]34:2 [7]132
Proverbs

[8]8 [9]8:19 [10]8:23 [11]8:30 [12]9:4 [13]9:4 [14]9:5 [15]9:5 [16]30

Ecclesiastes
[17]1:51 [18]2:5 [19]2:13 [20]100:6
Song of Solomon
[21]5:11 [22]100:1
Isaiah
[23]11:4 [24]14:13 [25]14:14 [26]29:13
Ezekiel
[27]37:7-10
Micah
[28]1:10
Haggai
[29]1:11
Matthew

[30]10:27 [31]11:28 [32]13:44 [33]15:8 [34]15:9 [35]16:19 [36]18:18 [37]19:11 [38]19:12 [39]24:21 [40]24:24

Mark
[41]6:13 [42]7:9
Luke
[43]1:35 [44]2:61 [45]18:8
John

[46]3:5 [47]14:13-14 [48]14:26 [49]16:13 [50]16:23 [51]17:21 [52]20:22 [53]20:23

Romans
[54]5:19 [55]13:1
1 Corinthians
[56]6:12 [57]7:33
2 Corinthians
[58]2:10
Galatians
[59]3:27 [60]3:28
Ephesians

[61]1:9 [62]1:10 [63]3:1 [64]3:3-5 [65]3:1740 [66]4:16 [67]5:5

Philippians
[68]2:8
Colossians
[69]2:19
1 Thessalonians
[70]2:8
2 Thessalonians
[71]2:3
1 Timothy
[72]2:1-4 [73]6:3-5
2 Timothy
[74]2:2
Titus
[75]8
Hebrews
[76]7:25
James
[77]5
1 Peter
[78]1:7 [79]4:12
Wisdom of Solomon
[80]4:13
Sirach
[81]24:29
Index of Pages of the Print Edition

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