Part 28 (1/2)
In these sentiments of the present Pope there is no allusion (as there is in the other clause) to Mary's prayers and intercessions. Looking to and weighing the words employed, and as far as words can be relied upon as interpreters of the thoughts, looking to the spirit of his profession, only one inference can be fairly drawn. However direct and immediate the prayers of the suppliants may be to the Virgin for her protection and defence from all dangers, spiritual and bodily, and for the guidance of the inmost thoughts in the right way, (blessings which we of the Anglican Catholic Church, following the footsteps of the primitive flock of Christ, have always looked for at the hand of G.o.d Almighty only, to be granted by Him for the sake of his blessed Son,) such pet.i.tioners to Mary would be sanctioned to the utmost by the principles and example of the present Roman Pontiff.
We have already, when examining the records of {383} the Council of Chalcedon, compared the closing words of this encyclical letter with the more holy and primitive aspirations of the Bishops of Rome and Constantinople in those earlier days; and the comparison is striking between the sentiments now expressed in the opening parts of the same letter, and the spirit of the collects which were adopted for the use of the faithful, before the invocation of saints and of the Virgin had gained its present strong hold in the Church of Rome. For example, a collect at Vespers teaches us to pray to G.o.d as the source from whom all holy desires and all good counsels proceed [Hiem. 149.]; and on the fifth Sunday after Easter this prayer is offered: ”O G.o.d, from whom all good things do come, grant, we pray Thee, that by thy inspiration we may think those things that be good; and by thy guidance may perform the same;” whilst on the fifth Sunday after the Epiphany, in a collect, the spirit of which is strongly contrasted with the sentiments in both parts of this encyclical letter, G.o.d is thus addressed: ”We beseech thee, O Lord, with thy continual pity, guard thy family, that, leaning on the sole hope of heavenly grace, it may ever be defended by thy protection.”
[Ut quae in _sola_ spe gratiae coelestis innit.i.tur, tua semper protectione muniatur.--Hiem, 364. ”Let us raise our eyes to the Blessed Virgin, who is our greatest hope, yea, the entire ground of our hope.”]
Similar materials are abundant. A whole volume, indeed, might readily be composed consisting solely of rules and instructions, confessions and forms of prayer, appertaining to the Virgin and the Saints, published by authority at the present day, both in our country and on the Continent, for the use of our Roman Catholic {384} brethren; but to which the word of G.o.d, and the doctrine and practice of the primitive Church, are in our estimation as much opposed as to the prayers of Bonaventura, or to the doctrine of either of the Bernardins. It would, however, be unprofitable to dwell on this subject at any great length. I will, therefore, only briefly refer to two publications of this sort, to which my own attention has been accidentally drawn: ”The Imitation of the Blessed Virgin,”[144] and ”The Little Testament of the Holy Virgin.”[145]
[Footnote 144: ”The Imitation of the Blessed Virgin, composed on the plan of the Imitation of Christ. London, 1816. Approved by T.R. a.s.selini, Doctor of Sorbonne, last Bishop of Boulogne. From the French.”]
[Footnote 145: ”The Little Testament of the Holy Virgin, translated from the French, and revised by a Catholic Priest.
Third Edition. Dublin, 1836.”]
The first professes to be ”composed on the plan of the 'Imitation of Christ.'” This is, in itself, highly objectionable; its tendency is to exalt Mary, by a.s.sociation, to the same place in our hearts and minds, which Thomas a Kempis had laboured, in his ”Imitation of Christ,” to secure for the Saviour; and it reminds us of the proceedings of Bonaventura, who wrote psalms to the honour of the Virgin after the manner which David used in his hymns to the Lord of Glory. In this work we read the following prayer to the Virgin, which seems to be stained with the error, the existence of which elsewhere we have already noticed, of contrasting the justice and the stern dealings even of the Saviour, with the mercy, and loving-kindness, and fellow-feeling of Mary; making G.o.d an object of fear, Mary an object of love.
”Mother of my Redeemer, O Mary, in the last moments {385} of my life, I implore thy a.s.sistance with more earnestness than ever. I find myself, as it were, placed between heaven and h.e.l.l. Alas! what will become of me, if thou do not exert, in my behalf, thy powerful influence with Jesus?... I die with SUBMISSION since JESUS has ORDAINED it; but notwithstanding the natural horror which I have of death, I die with PLEASURE, because I die under THY protection.” [Chap. xiii. p. 344.]
In the fourteenth chapter the following pa.s.sage occurs: ”It is giving to the blessed Virgin a testimony of love particularly dear and precious to her, to make her holy spouse Joseph the first object of our devotion, next to that which consecrates us to her service.... The name of Joseph is invoked with singular devotion by all the true faithful. They frequently join it with the sacred names of Jesus and Mary. Whilst Jesus and Mary lived at Nazareth, if we had wished to obtain some favour from them, could we have employed a more powerful protector than St. Joseph?
Will he now have less power and credit? GO THEREFORE TO JOSEPH, (Gen.
xli. 55.) that he may intercede for you. Whatever favour you ask, G.o.d will grant it you at his request.... Go to Joseph in all your necessities; but especially to obtain the grace of a happy death. The general opinion that he died in the arms of Jesus and Mary has inspired the faithful with great confidence, that, through his intercession, they will have an end as happy and consoling as his. In effect, it has been remarked, that it is particularly at the hour of death that those who have been during their life careful to honour this great saint, reap the fruit of their devotion.” [P. 347.]
In this pa.s.sage the unworthy idea, itself formed on a groundless tradition, is introduced of paying reverence {386} to one saint, in order to gratify and conciliate another. Joseph must be especially honoured in order to do what is most acceptable to Mary. Surely this tends to withdraw the mind from that habitual reference of all our actions immediately to G.o.d, which the primitive teachers were so anxious to cultivate in all Christians.
In the ”Little Testament of the Holy Virgin,” the following (p. 46) is called, ”A Prayer to the blessed Virgin.” Can any words place more on an entire level with each other, the eternal Son of G.o.d and the Virgin?
”Jesus and Mary?!”
”O Mary! what would be our poverty and misery if the Father of Mercies had not drawn you from his treasury to give you to earth! Oh! my Life and Consolation, I trust and confide in your holy name. My heart wishes to love you; my mouth to praise you; my mind to contemplate you; my soul sighs to be yours. Receive me, defend me, preserve me; I cannot perish in your hands. Let the demons tremble when I p.r.o.nounce your holy name, since you have ruined their empire; but we shall say with Saint Anselm, that he does not know G.o.d, who has not an idea sufficiently high of your greatness and glory. We shall esteem it the greatest honour to be of the number of your servants. Let your glory, blessed Mother, be equal to the extent of your name; reign, after G.o.d, over all that is beneath G.o.d; but, above all, reign in my heart; you will be my consolation in suffering, my strength in weakness, my counsel in doubt. At the name of Mary my hope shall be enlightened, my love inflamed. Oh! that I could deeply engrave the dear name on every heart, suggest it to every tongue, and make all celebrate it with me. Mary! sacred name, under which no one {387} should despair. Mary! sacred name, often a.s.saulted, but always victorious. Mary! it shall be my life, my strength, my comfort! Every day shall I envoke IT AND THE DIVINE NAME OF JESUS. The Son will awake the recollection of the mother, and the mother that of the Son. JESUS AND MARY! this is what my heart shall say at the last hour, if my tongue cannot; I shall hear them on my death bed,--they shall be wafted on my expiring breath, and I with them, to see THEM, know THEM, bless and love THEM for eternity. Amen.”
There may, perhaps, be a reasonable ground for our hoping that these are not the sentiments entertained by the enlightened Roman Catholics of our country and age. Any one has a full right to say, ”These are productions of individuals for which we and the Church to which we belong are not responsible, any more than the Church of England is responsible for all doctrines and sentiments expressed by writers in her communion! Even the sentiments above referred to of the present reigning pope, you have no right to allege as the doctrines of the Church!” But I would again venture to suggest to every one, who would thus speak, the duty of ascertaining for himself, whether the sentiments of those who at present fill the highest places, and which fully justify these devotional exercises and prayers to the Virgin and the Saints, be not themselves fully justified by the authorized ritual of the Roman Church. On this point are supplied, even in this volume, materials sufficiently diversified and abundant in quant.i.ty to enable any one to form a correct judgment.
By two brief extracts I will now bring this branch of our inquiry to a close. The first is from the concluding paragraphs of a discourse lately delivered and {388} published. In principle, the sentiments here professed apparently admit not only of being identified with those of the authorized services of the Church of Rome, but also, though not so naked and revolting in appearance as the doctrines of Bonaventura, Biel, and the two Bernardins, yet in reality they equally depart from the simplicity of the Gospel, and are equally at direct variance with that, its first and its last principle, ONE G.o.d AND ONE MEDIATOR BETWEEN G.o.d AND MEN, THE MAN CHRIST JESUS.
”Remember that this day you have put yourselves and your families under the protection of the ever-blessed Mother of G.o.d, and Her chaste Spouse, St. Joseph; of those who were chosen of G.o.d to protect the infancy of Jesus from the danger by a persecuting world. ENTREAT THEM TO PROTECT YOU AND YOURS FROM THE PERILS of a seducing and ensnaring world; to plead your interests in heaven, and secure by their intercession your everlasting crown. Loudly proclaim the praises of your heavenly Queen, but at the same time turn Her power to your everlasting advantage by your earnest supplications to HER.” (See Appendix.)
The other extract, which sanctions to the full whatever offerings of praise and ascriptions of glory we have found individuals making to the Virgin and to Saints, is from an announcement in, I believe, the last English edition of the Roman Breviary published, in its present form, under the sanction of the Pope himself.
”To those who devoutly recite the following prayer after the office, Pope Leo the Tenth hath granted pardon (indulsit) for the defects and faults in celebrating it, contracted by human frailty.
”To the most holy and undivided Trinity; to the manhood {389} of our crucified Lord Jesus Christ; to the fruitful spotlessness of the most blessed and most glorious and ever-Virgin Mary; and to the entire body of all the Saints, be eternal praise, honour, virtue, and glory, from every creature, and to us remission of all sins, through endless ages of ages. Amen.” [Norwich, 1830. aest.]
On the indulgence for pardon given by Pope Leo the Tenth, more than 300 years ago, for such defects and faults in celebrating a religious service as may be contracted by human frailty; and on the fact of the notification of that indulgence being retained, and set forth so prominently in the service books at the present day, I will say nothing.
Whatever a.s.sociations may be raised in our minds by these circ.u.mstances, the subject does not fall within our present field of inquiry. But to join the Holy Trinity with the Virgin Mother, and all the Saints in one and the same ascription of ETERNAL PRAISE, HONOUR, and GLORY, is as utterly subversive of the integrity of primitive Christian Wors.h.i.+p, as it is repugnant to the plainest sense of holy Scripture, and derogatory to the dignity of that Supreme Being, who declares Himself to be a jealous G.o.d.
It has, indeed, been maintained that such ascriptions of glory and praise jointly to G.o.d and his Saints, is sanctioned by the language of our blessed Saviour Himself when He speaks of his having given his glory to his disciples [John xvii. 22.], and of his second advent, when He shall come in his own glory, and in his Father's, and of the holy angels. [Luke ix. 26.] But between the two cases there is no a.n.a.logy whatever; the inference is utterly fallacious. We know that the Lord of Hosts is the King of glory, and that his eternal Son shared the glory of his Father before the foundations {390} of the world were laid. We know, too, that the Almighty has been pleased to create beings of various degrees and orders, differing from each other in kind or in excellence according to his supreme will. Among those creatures of his hand are the angels whom we reverence and love, as his faithful servants and his ministers to us for good. But when we speak and think of religious adoration; of giving thanks; and ascribing eternal glory and honour, we have only one object in our minds,--the supreme Sovereign Lord of all.
With regard to the gracious words of our Saviour in his prayer to the Father, on the eve of his death, St. Peter's acts and words supply us with a plain and conclusive comment. He was himself one of those to whom Christ had declared that He had given the glory which his Father had given to Him; and yet when Cornelius fell down at his feet to wors.h.i.+p him, he took him up, saying, ”Stand up; I myself also am a man.” [Acts x. 26.] The Saviour was pleased to impart his glory to his Apostles, dividing to them his heavenly gifts severally as He willed. We praise Him for those graces which shone so brightly in them, and we pray to Him to enable us by his grace to follow them, as they followed his blessed steps. We reverence their memory, but we give G.o.d alone the praise.