Heaven would be at this time existing, unless Mary supported them with her prayers? What of Ricardus de S. Laurentio, who says it is necessary for men to have three mediators in Heaven, one with each person of the Trinity; the Son therefore mediates with the Father, the Holy Spirit with the Son, and the Virgin with the Spirit; upon which the Jesuit F. Alonso de Andrade observes,* that, piously as this is said, and honourable as it is for the Queen of Angels thus to be numbered with the Trinity, standing in the place and performing the functions of a fourth person, her advocacy extends farther, inasmuch as she is our mediator with all Three. A Jesuit, who published under the inspection and with the approbation of his Order in its happiest days, cannot have advanced any thing contrary to the received opinions of the Romish Church. A book of popular instruction, (for such that is which is open before me,) written where the author was under no apprehension of protestant readers, may better be trusted for representing the real doctrines and practices of that Church, than one composed in England by an Englishman who is conversant with Protestants, and who has every inducement for setting forth a varnished tale.

*Itinerario, p. 492.

...The Collyridians were heretics. But can heresy have come from the Venerables and Saints of the Romish Church? Can heresy be inculcated in your books of popular devotion? Can it be promulgated and enforced by a Jesuit who was a trusted and sworn conservator of the Holy Roman Catholic and Apostolic Faith in his capacity of Calificador to the Supreme Council of the Inquisition, and who in that capacity (for he lived in the high days of the Holy Office, in its golden age) had qualified scores and hecatombs of victims for the stake?

The Apostle tells us there is but one mediator between God and Man. In the office which your priests are bound to recite every day of their lives, and the omission of which is accounted a mortal sin, the Virgin Mary is addressed as Our Life, Our Hope, Our Mediatrix. There is nothing more common in the Romish writers than to represent that Saviour, who died for us upon the Cross, as a vindictive God, and the Virgin as the advocate who intercedes and obtains pardon and acceptance for us, not through his merits and mediation, but through her own.

You pretend, Sir, that the Romish Church ought not to be charged with any doctrines which are not contained in a certain Creed, as you have presented it, and from which a most

important clause has been dropt by the way,.. or in certain expositors selected by yourself. By these, and these only, you insist that the question should be tried, whether the Church of Rome is or is not an idolatrous and a superstitious Church? Is not this as if a tradesman were indicted for selling adulterated goods and issuing false bills, and his counsel, protesting against the examination of either, were to require that the defendant's own books should be received as unexceptionable evidence, and that no other witnesses should be admitted than those who were called to give him a good character?... In the present case the wares and the bills are brought into court and proved there, and the practices brought home to the accused by testimony which cannot be shaken.

Christ, says Vieyra,* is the Judge, and Mary

* False as this doctrine is, and mischievously as it is oftentimes applied, some of my readers will be pleased to see how it is illustrated by the rich fancy of this inimitable writer, who was perfect master of one of the most flexible, varied, copious, and powerful of modern tongues. "He a luz mais benigna que o Sol; porque o Sol allumia, mas abraza: a luz allumia e nam offende. Quereis ver a differença da luz ao Sol? Olhay para o mesmo Sol, e para a mesma luz, de quem elle nasce, a Aurora. A Aurora he o riso do Ceo, a alegria dos campos, a respiraçam das flores, a harmonia das aves, a vida e alento do mundo. Começa a sahir e a crecer o Sol; eys o gesto agradavel do mundo, e a com

the Advocate.* The author of the Santuario

posiçam da mesma natureza, toda mudada, O Ceo acendese; os campos seccamse; as flores murchamse; as aves emudecem; os animaes buscam as covas; os homens as sombras. E se Deos nam cortara a carreyra ao Sol com a interposiçam da noyte, fervèra e abrazarase a terra; arderam as plantas; seccaram-se os rios; sumiram-se as fontes; e foram verdadeyros e nam fabulosos, os incendios de Faetonte. A razam natural desta differença he, porque o Sol (como dizem os Filosofos), ou verdadeyramente he fogo, ou de natureza muy semelhante ao fogo, elemento terrivel, indomito, abrazador, executivo, e consumidor de tudo. Pelo contrario a luz em sua pureza, he huma calidade branda, suave, amiga, emfim creada para companheyro e instrumento da vista, sem offensa dos olhos, que sam em toda a orginazaçam do corpo humano a parte mais humana, mais delicada e mais mimosa. ... Estas sam as propriedades rigorosas e benignas do Sol, e da luz natural. E as mesmas, se bem o considerarmos, acharemos no Sol, e na Luz Divina. Christo he Sol, mas Sol de Justiça, como lhe chamou o Profeta, Sol justitiæ. E que muyto que no Sol haja rayos, e na justiça rigores? Todos os rigores, que tem obrado no mundo o Sol natural, tantas seccas, tantas esterilidades, tantas sedes, tantas fomes, tantas doenças, tantas pestes, tantas mortandades, tudo foram execuçoens do Sol de Justiça, o qual as fez ainda mayores. O Sol material nunca queymou cidades; e o Sol de Justiça queymou e abrazou em hum dia as cinco cidades de Pentapolis inteyras, sem deyxar homem a vida, nem dos mesmos edificios e pedras, mais que as cinzas. Taes sam os rigores daquelle Sol Divino. Mas a benignidade da Luz que hoje nace, e de que elle naceo, como a poderey eu explicar? Muytas e grandes cousas pudera dizer desta soberana benignidade; mas direy só huma, que val por todas. He tam benigna aquella Divina Luz, que sendo tam rigorosos, e tam terriveis os rayos do Divino Sol, ella só basta para os abrandar, e fazer tambem benignos.-Sermoens, t. i. 250-254.

* Sermoens, t. i. 281.

Mariano tells us that she is the only channel of grace, a truth, he says,* founded upon the common opinion of the Fathers of the Church. She is the Ruth, says Bonaventura,† who gathers up the fallen ears which would otherwise be lost, and deposits them in the granaries of Heaven. Even as Eve had persuaded Adam to our destruction, so it was necessary that Mary, as her antitype, should prevail over the Second Adam for our redemption: it was necessary also that we should have a mediator who is wholly human, to turn aside the anger of a Judge whom the divine part of his nature renders terrible, in order that all may negociate with him through her, not in fear and trembling, but in confidence that he will refuse nothing which she asks. Such is the efficacy of her intercession, that myriads upon myriads are now crowned in Heaven, who, but for her,§ would have been burning in hell. She has even saved the Angels also, many of whose seats would have been vacated like Lucifer's, || had it not been for her protection. And she has saved the world itself, by withholding the arm

* T. i. p. v.

† Andrade, ut supra, 496. ‡ Ib. 492.

§ Ib. 495.

|| St. Anselm, ib. 493.