IPSE, IPSA: 
 
 IPSE, IPSA. IPSUM: 
 WHICH? 
 
 (The Latiii Various Readings, Genesis iii. 15.) 
 
 Controversial Letters in answer to the above question, and in 
 
 Vindication of the Position assigned by the Catholic Church 
 
 to tlie Ever-Blessed Mother of the World's Redeemer 
 
 in the Divine Economy of Man's Salvation. 
 
 IN REPLY TO 
 
 The Right Reverend Dr. Kingdon, Coadjutor (Anglican) Bishop 
 
 of Fredericton, New Brunswick, and "John M. Davenport, 
 
 Priest of the Mission Church," Ritualist Minister, 
 
 St. John, New Brunswick. 
 
 BY 
 
 RICHARD F. QUIGLEY, LL.B., 
 
 (Harvard and Boston Universities), Harristbr-at-Law, St. John, New Brunswick, 
 
 Canada. 
 
 " Behold from henceforth all gener.ntions shall call me blessed. For He that is mighly 
 has done great thing!> to me, and holy is His name."— St. Ll'Ke, i. 48-49. 
 
 • * . • . . • • ... 
 
 • • • » •. * • • 
 
 *• •••» • ••.•■«,» t 
 
 ,«*••*••• • ••• * 
 
 FR. PUSTET & CO.. 
 New York and Cincinnatt. 
 
 for sale by 
 
 T. O'BRIEN & CO., St. Jjmn, N. B. D. &. J. SAPLIER & CO., Montreal, Cam. 
 
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PREFACE. 
 
 The- occasion of writing the letters here republished, suffi- 
 ciently appears from the " Report " of Bishop Kingdon's 
 Lecture and the letter thereon in the first pages of this volume, 
 and need not be foreshadowed in an introduction. The writer's 
 motive, indeed, lay deeper, and he strikes the key-note in 
 these words : 
 
 " Wliat I desiderate in Protestant teachers is a knowledge of the 
 Catholic doctrines they attack. In the conscientious discharge of 
 their duties from their standpoint, they may feel themselves obliged 
 to point out errors (so called) iu the doctrines of the CathoHc 
 Church. Of this no reasonable man can complain, but for heaven's 
 sake, let them firat learn exactly what these doctrines are. We will 
 then have less of the wild figments of hysterical imaginations and 
 pandemonium caricatures of beliefs, in defence of which the 
 mightiest intellects that ever adorned our race have found their 
 highest sphere, ant! of which genius allied with sanctity have ever 
 been the most persuasive and enthusiastic exponents. " 
 
 Here I appeal for " more llghV on the part of virtuous and 
 high-minded Protestants. I would excite a spirit of enquiry, 
 create a distrust of impressions mechanically imbibed in youth, 
 and perpetuated and permanently fixed by more serious studies 
 on the same lines. I would force back the honest mind U[)on the 
 sources of its knowledge, induce it to reconsider the process by 
 which its religious convictions touching Catholic doctrine were 
 formed, and, \\nth a more matured knowledge of the conclu- 
 sion, to re-investigate the preniises on which it is grounded. 
 The Catholic Church, I delight to proclaim, has nothing to 
 fear from the closest and most minute investigation. It is 
 ignorance which is the great Anti-Christ ; and sincere inquiry 
 and honest research are the only antidote. These we cease- 
 lessly challenge — yet, for the most part, in vain. Why, we- 
 Catholics ask again and again, are we to be insulted and slan- 
 
 (8) 
 
4 Pbeface. 
 
 dered, calumniated and taunted, day after day, year after year, 
 with doctrines which we iiave a thousand times formally and 
 distinctly repudiated '{ Why are the insults, slanders, calumnies, 
 and taunts repeated without even an allusion to the defence? 
 
 I shall have done all that I proposed if I have succeeded 
 in satisfying thoughtful and fair-minded Protestants that 
 the Catholic religion is very far different from the absurd 
 and revolting caricature so long held up to their abhorrence 
 and execration, — if I havo not failed to show that the 
 religion against which so mu'iy of their teachers and writers 
 inveigh under the name of the Catholic religion, is a religion 
 which Catholics themselves would detest most cordially — if 
 such a religion really existed. 
 
 These letters, I need hardly say, were not designed to appear 
 In a collective form. They are now, however, reproduced out 
 of regard to the wishes, perseveringly urged, of known and 
 unknown readers, Protestant and Catholic, who professed to 
 have received them M-ith much interest. They are repul)lished, 
 too, as originally issued, excepting a few verbal corrections and 
 the addition of a few lines at the end of Letter XII., which I 
 have enclosed in [ ], and which slipped out in the Imrry of 
 preparing the printer's MS. of that letter. I have, also, here 
 and there throughout the volume, added postscripts, and a few 
 notes, both as references and in further proof of the positions 
 taken in the text. The more elaborate notes which I had in- 
 tended to make, would but distract the general reader, and the 
 learned in such matters do not need them. 
 
 The volume is made up of four parts, namely : the Prelimi- 
 nary Letters, liesunu', Rejoinder, and Itebutter. The lirst ia 
 intended to give the reader a general conspectus of the origin 
 and progress of the discussion, and of the initial attitude of my 
 opponents ; the Tteaxum is a consideration of the arguments 
 advanced up to that stage in the debate ; the Rcjmmier is my 
 I'ejily t« their Stru'tuTes on the Resume ; and the Rebutter is 
 my answer to their second series of Strietv>re,<i. I can assure 
 the reader that lie will get from these letters a full and com- 
 plete idea of the whole controversy ; for, I have made it their 
 €si)ecial feature to set out in my opponents' own words not 
 
Pkeface. 5 
 
 only their strongest positions, but every semldance of argu- 
 ment in the St/'/cturcft. Indeed, I do not hesitate to sav. tliat 
 a much clearer impression can be gained from these letters. 
 alone than if my opponents' confused and illogical jumble were 
 in the hands of the reader — even when jnirged of the <lisgrace- 
 fid blunders for which they had repeatedly to apologize. 
 
 In discussing such toi)ics as have engaged us in this contro- 
 versy, I had rather ''' bear my sword hid in a myrtle branch '' 
 and keep it there, than make a merciless onslaught on my (ip- 
 ]ionents and scourge them '' hip and thigh."' But the Vicar, 
 though my nominal opponent only, has not allowed me to act 
 in this courteous spirit. The combat must be what the adver- 
 sary makes it. In his very first letter (the third preliminary), 
 he deliberately surrendered all claims to j)articipate in the 
 rights of controversial chivalry. By the insolence, ignorance, 
 stupidity, and malice there displayed, he forced the button from 
 off my foil, and obliged me to thrust my weapon home. lie 
 compelled me to treat him as a knight of old would have dealt 
 with a churl who had assailed him with base, ungentle weapons. 
 In this particular, I trust to the camlor and " sweet reasonable- 
 ness" of my opponents, however multitudinously and multi- 
 fariously real, ioY a hearty and whole-souled appreciation of 
 my good-will in their regard. 
 
 There remains that I should say a word on the matter of 
 these letters. The construction and logical order of the dif- 
 ferent parts was suppliecl by the tactics of my opponents ; the 
 substance was furnished by Catholic and Protestant Biblical 
 critics, and Catholic theologians of tine highest authority. Hue 
 nndlque gaza. On the academic (piestion involved in the dis- 
 cussion, the quotations made will speak for themselves. Here 
 it is a most noteworthy fact, that in no one instance did my 
 opponents dare to dispute them, while in nearly every case I 
 have turned their relevant authorities against themselves, and 
 with crushing force. But what is more remarkably disgrace- 
 ful : they passed over in silence citations which are absolutely 
 crucial, and everlastingly definitive of the questions which, in 
 their ignorance, they had raised. While I do not profess to be 
 exhaustive under this head, I can assure the reader lie has before 
 
6 Pbeface. 
 
 him the results of some labor and careful research among many 
 leanied volumes. But I have not grudged it, and I am ref reslied 
 by the thought: Et haec olhn ineminiase juvabit. 
 
 In the purely theological exposition of Catholic doctrine, I 
 am reminded of, and desire to pay homage to the dictum of 
 the old philosopher : Alienaa aarcinas adoro. Here my occu- 
 pation has been but to kneel aud pick up the "gem(8) of 
 purest ray serene " from the writings of Cardinals Wiseman, 
 Newman, Manning; the giant Jesuits, Fathers Harper aud 
 Passaglia, and the illustrious Keviewers, Doctors Ward and 
 Brownson. The extent of my indebtedness to them will be 
 easily recognized by students familiar with their works. I 
 have made the very freest use of their arguments and language, 
 incorporating them with my own on occasions impossible to 
 specify in detail. This is especially true of Father Harper's, 
 and those of Doctor Ward in the DuUin Review. My obli- 
 gations to other Catholic writers, whether in Latin or in Eng- 
 lish, I have acknowledged, each in its proper place, so far as 
 I know them. I will make mention here, too, of the learned 
 Nicholas' work: Tm Yierge Marie iVapres VEvangiU et da?is 
 VEglise, and that of I'Abbe Petitalot : La Vicrge Mere d''apres 
 la Theologie, from both of which I have also drawn. Specific 
 and detailed acknowledgment of my obligations to learned 
 Catholic theologians is, however, of the less consequence here, 
 since my appeal throughout is to facts, i nd to reason in its 
 legitimate, and, to me, imperative actton on Christian princi- 
 ples admitted and professed by Protestants. For their instruc- 
 tion my exposition of Catholic doctrine, on the points in dis- 
 pute, is written, — to them it is addressed. I pretend to no 
 discovery, no invention. My aim has been but to focalize for 
 the general reader a few scintillations of what the faith, and 
 piety, and learning of some of the brightest intellects and the 
 purest hearts among the children of the Catholic Church, have 
 handed down on the religious topics discussed in these letters. 
 If my readers derive from their perusal any profit at all com- 
 mensurate with the delight I experienced in preparing them, 
 I will feel amply rewarded for my labor. 
 
 H. F. Q. 
 
 Feast of the Assumption, 1890. 
 
PRELIMINARY LETTERS. 
 
 Extract from a Report in the St. John Globe, November 23, 
 1887, of a Lecture on " MISPRINTS," delivered by the Right 
 Reverend Doctor Kiugdon, Coadjutor Bishop of Fredericton, 
 New Brunswick: 
 
 "Church of England Instftute. 
 
 "Rev. Canon Brigstocke occupied the chair in Trinity Church 
 School-House last evening, and in a few graceful words introduced 
 the Right Rev. Dr. Kingdon as the lecturer of the evening. Tlie 
 subject was 'Misprints,' but the lecture covered more than the 
 title indicates, for it abounded in illustrations of errors of all kinds, 
 having their origin in copying, in printing, in pronunciation, and 
 in transposition, and in changes of form and in changes of sound. 
 
 "Sometimes the substitution of one letter for another 
 made a vast difference, and as an illustrat.'on of this he re- 
 FERRED TO THE WORDS IPSE AND IPSA, THE LATTER WORD IN AN 
 IMPORTANT PASSAGE IN THE DOUAY (SIC) BiBLE BEING THE FOUNDA- 
 TION OF THE DOGMA OF THE IMMACULATE CONCEPTION " 
 
 I. • 
 
 LETTER FROM MR. QUIGLEY. 
 
 IPSE, IPSA, IPSUM. 
 
 To the Editor of The Glole : 
 
 Sir,— I very much enjoyed the Right Rev. Dr. Kingdon's 
 lecture on " Misprints," a short report of which you gave last 
 evening. His Lordship made a strong appeal for accuracy and 
 correctness, and yet, by a strange Nemesis, grievously erred in 
 
 (7) 
 
8 Ipse, Ipsa, Ipsum. 
 
 liis illustration of their iinportunce, based upon the words ijm' 
 and ijjua, and liiti statement in eonneetion therewith. Here, 
 l)y a niis[)nut of tlie letter 'v^' for the letter '<'," said his 
 Lordship, there lamentably resulted that thirty-three years aj^o 
 the Iloinan Catholic Church was led to j)romulgate the dogma 
 of tho Innnaculate Conception. The inference, I assume, he 
 intended his hearers to draw was that the alleged foundation 
 for the doctrine being, in these days at all events, a clear and 
 confessed mistake, the church had fallen into grave docrrinal 
 error in declaring it to be a truth of the Christian religion. I 
 aim to report the Bishoj) correctly, though oidy substantially, 
 and in the criticism I propose to make I desire to avoid the 
 very semblance of the odium tJieohnjicxim and to treat him 
 with the utmost respect and courtesy. 
 
 Xow, I begin by saying that the Bishop's statement is not 
 only wholly incorrect and baseless, but to me his misapprehen- 
 sion is simply ap]>alling. The case for a mis])rint even, and 
 quite regardless of the conse(|uence deplored by him as result- 
 ing from it, is far otherwise than that stated by his Lordship. 
 The discussion raised by him is not between ipse and ijisa 
 alone, but between them and the word ijisuni. Why did he 
 not so put it, since this is the real state of the question 'i To 
 make the points at issue perfectly intelligible I will here set 
 down the matter of tho dispute, viz.: Genesis iii. 15 — accord- 
 ing to the different versions. Protestant version : And I ivill 
 j)>ti enmity hetweeii thee and the icoman, and between t/ii/ seed 
 and her seedj w shall bruise thy head, etc.' Douay version : 
 I loilljptit eninities between thee and the ivmnan^and thy seed 
 and her seed; Siiv: shall crush thy head, etc.; The Vulgate : 
 Inimicitias ponam inter te et mulierem, et sevien txmin et 
 semen illius ; ipsa conteret cajnd tuum, etc. This whole text 
 has been called by the early writers in the church the Pi'oto- 
 Gospel, for it contains a promise of the future Savior. It is, 
 therefore, to Protestant and Catholic alike of transcendent im- 
 portance and very comprehensive application ; but it will be 
 observed that the present contention is over the Jirst word of 
 the second clause only : " It shall bruise thy head^'' etc.; " She 
 shall crush thy head,^'' etc. The Hebrew text from which both 
 
Pkeliminauy Lettkus. 9 
 
 troiislations vltimaU'hj come is accorilinf; to the learned Cardi- 
 nal Hellarniiiie aiulii^uous, and in consefiuence tlurc dilTerent 
 readings prevailed among eeelesiastieal writers as follows; IrsK 
 conteret caput tuv/n — II k ( Christ) shall bruise thy head ; Ii'SA. 
 conteret caput tuum — Shk (the woman, the I'lessed Virgin, 
 through Christ her Seed) shall crush tl.y head ; Ii'sim conteret 
 cuput tnnm — It (her seed that is Christ), shall bruise thy head. 
 AVhy, then, eontine the cjuestion of misprint to Ipnc and Ipsa 
 and ignore ipmuu^ the Protestant reading, which itself rejects 
 ■ipse i The simple truth is that liia Lordship's theory of a niis- 
 jtrint and his statement thereanent is sheer nonsense. There 
 is absolutely no dirt'erence /// .soisr, U) the Catholic mind at 
 least, between these three readings. The learned commenta- 
 tor Cornelius si Lapide, says "all are true'' — omtiea sunt venv. 
 The Almighty ])romises that the triumph over Satan is to be 
 complete and his power broken by Christ, who is the seed of 
 the woman. The Protestant version adopts " ipsum " — "It," 
 because it thinks it more literally in accord with the true He- 
 brew reading and that ol' some of the ancient fathers. The 
 Douay version "ipsa" — "she" follows the Vulgsite, which is 
 sanctioned bv almost all the Latin Fathers, includine: such 
 names as St. Augustine, St. Gregory, St. Ambrose, St. Ber- 
 nard, Victor and Avitiis, as well as by (the Latin translator of) 
 St. Clwysostom, Bede, Alcuin, and many others. And thus it 
 becomes a mere quillet of verbal criticism ! So much for the 
 academic aspect of the question. 
 
 And now what becomes of the Bishop's assertion that the 
 doctrine of the Immaculate Conception is founded on a mis- 
 print i It vanishes into thin air. Of course I am not now 
 discussing the truth of this doctrine, but simply correcting an 
 amazing misconception. Unfortunately such misconceptions 
 are too common among our Protestant brethren where the 
 honor of the Blessed Virgin, the mother of Christ — the 
 " Woman ! above all women glorified, our tainted nature's 
 solitary boast," as the Protestant Wordsworth addresses her — 
 is concerned. And while Protestant churches will resound 
 with the praises of Sarah and Rebecca .tnd Rachel, of Miriam 
 and Ruth, of Esther and Judith of the Old Testament, and of 
 
10 Ipse, Ipsa, Ipsum. 
 
 Elizabeth and Anna, of Magdalen and Martha of the New, the 
 name of Mary, the mother of Christ, is uttered with bated 
 breath lest the sound of her name should make the preacher 
 liable to the charge of superstition. I do not think of imput- 
 ing such views to his lordship, but the animus of Kemnitzius 
 and others in discussing this translation in another connection is 
 born of such ignorant prejudice, and I do imagine their inter- 
 pretations led to his mistake. Catholics do not forget the 
 Blessed Virgin's own prediction of that honor which the 
 church in all ages should pay to her — " all generations shall 
 call me blessed," — Luke i. 48 ; and we believe with St. 
 Epiphanius that " it is no less criminal to vilify the holy Vir- 
 gin than to glorify her above measure.''^ But enough. I have 
 tried to maku the matter clear. There is nothing at all in the 
 Bishop's point. I, as a Catholic, have no more interest in re- 
 taining " ipsa," " SHE," in the text than he has, so far as the 
 Immaculate Conception is concerned. "Words have been cor- 
 rected in the Vulgate since the Council of Trent by Popes 
 Sixtus V. and Clement VIII.; so, if, by the discovery of new 
 MSS. or otherwise, it be found 'at "it" or "he," and not 
 " SHE " is the true reading +^ .ction will no doubt be 
 
 made. But the sublime docl the Immaculate Concep- 
 
 tion and its definition will not be affected by the change, be- 
 cause it is not dependent upon nor founded on it. It will 
 stand forever all the same, and, perhaps, his lordship and 
 others who now grudgingly "give honor where honor is due" 
 will then have learned to say : Dignare me laudare te, Virgo 
 Sacrata : Da mihi virtutem contra hostes tuos. 
 
 Respectfully yours, 
 
 R. F. QuiGLET. 
 
 Ritchie's Building, ) 
 
 Thursday, Nov. 24th, 1887. f 
 
 [Mr. Quigley having signed his letter, no letters on this sub- 
 ject will be published unless the writers' names are given. — 
 Globe.] 
 
PKELDimABY LeTTEBS. 11 
 
 n. 
 
 LETTER FROM REV. MR. CAMPBELL. 
 
 The Rectory, Dobohesteb, N. B., Nov. 29. 
 To the Editor of the Globe: 
 
 Sib, — In last evening's issue Mr. Quigley quotes three Latin 
 versioi. - of Gen. iii. 15. I have a Latin version of the whole 
 Bible, including the Apocrypha — but vt^anting the title-page 
 and the date — which agrees with no one of the three quoted. I 
 send my reading to you merely as a contribution to the litera- 
 ture of the discussion. On the main argument I say nothing 
 in this communication ; for it may be fairly assumed that his 
 Lordship will make Mr. Quigley a fitting reply. 
 
 But I would like to ask whether any of your readers have a 
 copy of the same version ; and, if they have, whether they will 
 kindly state what version it is, with the date of publication ? 
 The verse reads thus : " Praeterea inimicitiam pono inter te et 
 mulierem hanc sirailiterq ; inter semen tuum et semen hujus ; 
 hoc conteret tibi caput, tu autera conteres huic calcaneum." 
 
 Yours obediently, 
 
 J. Roy Campbell. 
 
 III. 
 LETTER FROM MR. DAVENPORT. 
 
 IPSE, IPSA, IPSTJM. 
 
 To the Editor of the Globe : 
 
 Sir, — Surely Mr. Quigley is not correct in his criticism on 
 Genesis iii. 15. He asks somewhat indignantly why Bishop 
 Kingdon, in his lecture did not put the real state of the ques- 
 tion before his hearers, and tell them the dispute was not be- 
 tween Ipse and Ipsa, but also between Ijpsum. "Where then is 
 
12 Ipse, Ipsa, Ipsum. 
 
 to be found a Latin version of the Bible with Ipsum in this 
 passage ? I have never read of it in any commentary. Jerome's 
 old Vnlgate, made direct from the Hebrew, has the masculine 
 Ipse — the modern Vnlgate in spite of this has Ipsa. Where 
 is the Ipsum\ Because the English version speaks of the 
 " Seed of the woman " as It., it must not be supposed that the 
 neuter occurs in the Hebrew original, or in either the Greek 
 or Latin versions thereof. It is not true that in speaking of 
 the promised offspring of the woman as 7i!, the English trans- 
 lators rejected Ipse., as Mr. Quigley says. 
 
 The ''academic aspect of the question," to borrow Mr. 
 Quigley's phrase, stands thus : The Hebrew has a masculine 
 pronoun followed by a masculine verb " He shall bruise." It 
 is true that if the pronoun stood alone without the vowel-point- 
 ing, as in the old style of writing Hebrew, it could not be told 
 without looking at the verb wJiat was its gender. About the 
 verb (y'shuphcah), however, there is not and never has been a 
 doubt because it begins with the masculine affix. Therefore 
 the translators of the modern vnlgate are without excuse in 
 adopting a feminine translation of the pronoun, and thus doing 
 violence to tlie verb, more especially as they had the grand old 
 vulgate of Jerome before their eyes to keep them right. So 
 plain is the Hebrew here that the Septuagint translators (who 
 accomplished their task three centiiries before the coming of 
 Christ), while adopting a neuter word sperma for "seed," 
 nevertheless use a masculine pronoun autot^ here to repre- 
 sent it. 
 
 Bishop Kingdon's statement, therefore, it se jms to me, is not 
 as Mr. Quigley says, " wholly incorrect and baseless," even if 
 his " misapprehension be simply appalling " to Mr. Quigley. 
 
 I confess that if the Bishop asserted that the doctrine of the 
 Immaculate Conception of the Blessed Virgin yvn.?, founded on 
 a misprint, it was too bald and uncpialified a statement. Many 
 things helped to stereotype it besides this error. At the same 
 time it must be borne in mind that this mistranslation has been 
 long and much used in the Roman Church for the 'indue ex- 
 altation of the Holy Virgin, while it is very note\ rliy that 
 Pope Pius IX., when promulgating the I>ogma in S. Peter's 
 
Pbelimixaky Letteks. 13 
 
 at Rome, December 8, 1854, alluded for its defence to this 
 very text, and, moreover, afterwards set up a memorial column 
 of the event in the city, on the top of which stands a figure of the 
 Blessed Virgin (without the holy child, mark you, in her arms) 
 trampling the serpent under foot. This representation of the 
 bruising of the serpent's head hy the woman^ everybody knows 
 has been for years and still is very common among Roman 
 Catholics. Therefore **" is no exaggeration to say that the 
 modern vulgate mistranslation of Genesis iii. 15 has largely 
 helped to smooth the way for the promulgation of the Dogma 
 of the Immaculate Conception of the Blessed Virgin. 
 
 There is one other point in Mr. Quigley's letter I cannot 
 suffer myself to pass over unnoticed. In my opinion he would 
 have been wiser in his own cause had he been less satirical 
 about the neglect of the Holy Virgin by Christians outside the 
 Roman Church. Who is to blame, let me ask, for their present 
 attitude towards her? Who has rendered it well-nigh impos- 
 sible for them to yield her her proper place and dignity as chief 
 of saints ? None other than the Roman Church herself, with her 
 exaggerated and too often idolatrous devotions offered to her. 
 
 I must prove such a serious charge as this. I will take two 
 well-known l)ooks, in use among Roman Catholics of all lands. 
 " Liguori's Glories of Mary," and " The Raccolta." The first 
 named is a book approved by the highest authorities of the 
 Roman Church, and formally recommended to Anglo-Rouians 
 by Cardinals Wiseman and Manning. In that book are to be 
 found such instructions as these : " Mary is our only refuge, 
 help and asylum." "Often we shall be heard more quickly, 
 and be thus preserved, if we have recourse to Mary and call 
 npon her name, than %oe should he if we called on the name of 
 Je^ns^ ouf Saviour.'''' " Many things are asked from God and 
 are not granted ; they are asked from Mary and are ubtained." 
 " At the command of the Virgin all things obey, even God." 
 (Imperio Virginia omnia famulantur, etiam Dens.) 
 
 " The salvation of all depends on their being favored and 
 protected by Mary. He who is protected by Mary will be 
 saved ; he who ia not, will be lost. M'try luis only to siwak, 
 and her Sou executes all." (See Littledalo, p. 55.) 
 
li Ipse, 1p8A, Ipsum. 
 
 In the second book mentioned are to be found devotions to 
 the Yirgin in keeping with these impious utterances. 
 
 When on a visit to Rome, in 1880, I purchased an English 
 copy of the " Raccolta," at the Propaganda, in order to test the 
 accuracy of Li ttlec' ale's quotations. The " Raccolta " is a popu- 
 lar Roman manual of indulgeuced devotions. My copy is 
 dated, "Woodstock College, Maryland, 1878. About 130 out 
 of 450 pages are devoted directly to the Virgin, while she finds 
 mention in nearly all the devotions. The following irnpicus 
 acts of worship and prayer are taken from the "Second 
 Xovena in preparation for the Feast of our Lady's Nativity,'* 
 p. 275 (the italics are mine) : " We hail t]\\.'e, dear child, and 
 we humbly worship thy most hcly body ; we venerate thy 
 sacred swaddling clothes wherewith they bound thee, the sacred 
 cradle," &c. 
 
 Prayer : " Most lovely child, who by Thy birth has com- 
 forted the world, made glad the heavens, struck terror to hell, 
 
 brought help to the fallen, &c We pray Thee with all 
 
 fervent love, he Thoxi horn again in spirit in our souls^ 
 through Thy most holy love ; renew our fervor in Thy service, 
 rekindle in our hearts the fire of Thy love, and bid all virtues 
 blossom there, which may cause us to find more and more 
 favor in Thy gracious eyes. Mary ! be thou Mary to us, and 
 may we feel the saving power of Thy sweetest name. Let it 
 ever be our comfort to call on that great name in all our 
 troubles ; let it be our hope in dangers, our shield in temp- 
 tation, and in death our last murmur." 
 
 Herein we find expressions of worship and supplication such 
 as Christians are wont to present only to God, or the Incarnate 
 Son, or the Holy Spirit. We could not say more at the cradle 
 of Jesus, nor could we pay more honor to the Blessed Paraclete 
 Himself than to beg Him to " rekindle in our hearts the fire 
 of His love." 
 
 Now this book has on its title-page, " Published by order of 
 His Holiness Pope Pius IX. Translation authorized and ap- 
 proved by the Sacred Congregation of Holy Indulgences"; 
 while in the preface people are urged to use this book, because 
 then they may feel perfectly assured the indulgonces are all right. 
 
Preliminary Letters. 15 
 
 The Eoman Church, therefore, is thoroughly committed to 
 this book with all its enormities. 
 
 Surely it is the duty of all lovers of " the truth as it is in Jesus," 
 i. e., all true Catholic Christians, to come out of a church 
 which puts its imprimatur upon such idolatrous worship as this, 
 and it ill becomes one who accepts such extravagances to chide 
 those who, for fear of them, fall short of their duty. 
 
 It ought to be remembered, in this connection, that the 
 Church of England has preserved her balance well under the 
 circumstances, and observes four feasts yearly in honor of the 
 Holy Mother. 
 
 Yours faithfully, 
 
 John M. Davenport, 
 
 Priest of the Mission Church, 
 Portland, St. John, N. B. 
 November 28, 1887. 
 
 IV. 
 
 LETTER FROM MR. QUIGLEY. 
 
 To the Editor of the Globe: 
 
 Sir, — Two communications have appeared in your columns 
 anent mine of Monday last, from writers with whom I had no 
 quarrel. One purports to be an answer and a defense (?) of 
 Bishop Kingdon. Surely the Bishop must feel — Non tall 
 auxilio! Save me from my friends: I will look after my 
 enemies myself ! 
 
 "/i^ ynay he fairly assvmed,''^ says the second writer, "that 
 His Lordship will make .... aftting reply." 1 think so 
 too. The Bishop, deservedly no doubt, gets credit for " pluck " 
 in more departments than one. He is also a man of honor, 
 and recalling his own thought — '^ hnmanum est errare — to err 
 is human " — often expressed during his lecture, will not, I 
 
^^ Ii'SE, Ipsa, Ipsiru. 
 
 think, hesitate to acknowledge bis kinship with our common 
 humamtj, by making an amende hmioraUe for Lis error touch- 
 ing tiie old church to which he owes at least fau- plaj. 
 
 Respectfully jours, 
 
 r>v u- > T, -1 ,• ^- ^- QUIGLEY. 
 
 Ritchie's Building, 
 
 Friday Morning, Dec. 2d, '87. 
 
 Y. 
 LETTER FROM MR. DAYENPORT. 
 
 MR. QUIGLEy's criticisms ON BISHOP KINGDOn's LECTURE. 
 
 To the Editor of the Globe: 
 
 Sir,— It is as I suspected when I criticised hypothetically 
 what was attributed to Bishop Kingdon by Mr. Quigley. The 
 Bishop has l)een misrepresented. 
 
 Bishop Kingdon has not seen Mr. Quigley's letter, but he 
 lias kmdly taken the trouble to give me the substance of his 
 own remarks and also some quotations from his lecture With 
 regard to the Hebrew and Greek texts of Gen. iii. 15, he went 
 over much the same ground as myself in my strictures on Mr. 
 <Hinigley. He proved also from several of the chief Fathers 
 of the Church that it was far from their mind to attribute the 
 bruising of the Serpent's head to the Yirgin ; and simply said 
 that the mistake ipsa for ipse had acquired a tremendous im- 
 portance from being quoted in the promulgation of the dogma 
 of the Immaculate Conception by Pius IX.' He neither Wd 
 nor implied that " the dogma was founded on a misprint." I 
 
 ' It is my duty to say that what is here attributed to Bishop King- 
 don IS utterly untrue. He attempted nothing of the kind. The 
 writer, later on in the discussion, swaUows his own falsehood and 
 does his httle best to prove that " the dogma was founded on a mi;s- 
 P"°*- R F. Q. 
 
Preliminaby Letters. 17 
 
 hope, therefore, now Mr. Quigley has been proved in error on 
 every point, he will see his way to act upon his own recom- 
 mendation which appeared in your to-day's issue. Mr. Quigley 
 seems somewhat indignant that any one should notice his let- 
 ters besides the person attacked. Why then did he appear in 
 public? and why reproach people in general who refuse to wor- 
 ship the Virgin Mary i 
 
 In conclusion, allow me to draw the attention of your read- 
 ers to a quotation made by Mr. Quigley from S. Epiphanius 
 (I have not verified it, but it will suit my purpose as it stands), 
 which he thinks very telling against persons outside his church, 
 but which, '• by a strange Nemesis," points its darts against 
 himself and co-religionists. " It is no less criminal," says the 
 saint, " to vilify the Holy Virgin than to glorify her above 
 measure." Now, I suppose that not even the most rabid prot- 
 estant will dissent fron the assertion that it is a crime to vilify 
 the Blessed Virgin or Indeed any other saint living or de- 
 parted — it remains, liowever, for Mr. Quigley and his friends 
 to tell lis how much further we should go than Liguori and 
 the Raccolta I quoted in glorifying the Holy Virgin before we 
 become criminous. I have no doubt myself what the answer 
 of S. Epiphanius himself would be. 
 
 Yours faitlifully, 
 
 John M. Davenport, 
 Priest of the Mission Church. 
 
 December 2d, 1887. 
 
 VI. 
 LETTER FROM MR. QUIGLEY. 
 
 IPSE, IPSA, IPSrM. 
 
 To the Editor of the Globe : 
 
 Sir, — I am not, the public cannot be, satisfied with the 
 latest shuffle in this matter of the writer in Saturday's paper. 
 
18 Ipse, Ipsa, Ipsum. 
 
 It is quite " too thin,"— too diaphanous indeed and your in- 
 terested readers will easily " catch on." To exhaust every ob- 
 ligation of courtesy to the Bishop I liave liad all the papers 
 sent to him to-day. The talk about misrepresentation is sim- 
 l)ly absurd. Mr. Ellis, of the Globe, was present at the lec- 
 ture, and the Globe's report (Nov. 23) sustains me. The 
 Bishop said substantially what I have charged against him and 
 on the spot immediately after the lecture I protested to Mr. 
 G. Herbert Lee, Secretary to Lecture Committee, against the 
 incorrectness and unfairness of the Bishop's statement. But 
 Saturday's letter makes it even worse for the Bishop, and I 
 cannot believe he will so stultify himself as to adopt it as a 
 part of his defence. However, I propose patiently to await 
 Lis action after he will have seen the Globe's report, my first 
 letter and the subsequent correspondence. In this country, 
 happily, no man in church or state is beyond the reach of fair 
 criticism of his public utterances. If the Bishop is content 
 with the defence made for him, I will not complain. 
 
 The Bishop's defender says I am indignant that any one be- 
 sides the Bishop should notice my letter. Surely I have not 
 manifested thus far any indignation. I regret if my inatten- 
 tion has unduly wounded his vanity. I did not mean it. I 
 only desire to give the Bishop an opportunity to vindicate him- 
 self or to refuse to do so. In either case, I perhaps ought to 
 assure his defender, I will not forget him. Meanwhile let him 
 castigate somewhat his vanity and cultivate the spiritual tem- 
 per by reading " Liguori and the Raccolta." 
 
 Respectfully yours, 
 
 R. F. Quigley. 
 
 Ritcliie's Building, Monday, A. M. 
 
Pkelimixaey Letters. 19 
 
 VII. 
 LETTER FROM MK. QUIGLEY. 
 
 IPSE, IPSA, IPSUM — A CHALLENGE. 
 
 To the Editor of the Glohe : 
 
 Siii, — This matter has now assumed a new phase. I meant 
 my criticism of Bishop Kiugdon's statements, as set out in my 
 tirst letter, to be a candid talk between gentlemen with you as 
 my interlocutor. I sought, by the " sweat reasonableness " of 
 a logic of facts and authority, at once simple and irenic, to lead 
 his Lordship to avow and correct a mistake into which he 
 miglit have unwittingly fallen. I was willing, even, to con- 
 cede something to his iconoclastic research and fancy, by 
 granting that ipsa might be a misprint for ipse or ipsum in- 
 deed, if he would only forego the luxury of creating a new 
 anti-Catholic tradition in this city by connecting such misprint 
 with the doctrine of the Immaculate Conception as cause and 
 effect. I proved unanswerably that there is no difference in 
 setise to the Catholic mind between the three readings, and 
 consequently there is no choice so far as any matter of doctrine 
 is concerned. I have waited a reasonable time for some sign. 
 His Lordship, however, dies, and — i?npemtent, except so far 
 as vicarious utterances can be made to do duty. The ^^car is 
 •' John M. Davenport, Priest of the Mission Church." Why 
 should I waste words here over the vicar's wretched attempt to 
 deal with the " academic aspect of the question " ? " Where, 
 then, is to be found," he asks, " a Latin version of the Bible 
 with ipsum in this passage i I have never read of it in any 
 commentary." Therefore, of course, there is no such read- 
 ing ; though, after opening another bottle of fog, he straight- 
 way confesses that the statement charged against the Bishop 
 was " too laid and u7iquaUJied" 
 
 And now the vicar warms to his work ! Verily 'tis the 
 shriek of a lost spirit or the scream of a drunken Beelzebub ! 
 Sophocles was accused of madness and wrote the "CEdipus at 
 
80 Ipse, Ipsa, Ipscm. 
 
 CoLONOS " as Ins vindication. This yclept "j)rie6t" is taxed 
 with ^^ papistical inclininys,^^ by more consistent Protestants, 
 and behold his answer: "Extravagances," "Enormities," 
 " Impions utterances," " Impious acts of worship and prayer," 
 " Idolatrous devotions," " Idolatrous worship 1 '■ Good God ! 
 "What monstrous charges ! And from such a quarter, my 
 Protestant fellow-citizens will say — Et tu Brute! The creed 
 of a Fenelon, Vincent de Paul, Aquinas, Xavier, De Sales, 
 Augustine, Bute, Ilipon, Lyons, Newman, ACanning, Leo XIII., 
 80 characterized ! But there is a compensation. One of the 
 chief glories of our time is its abhorrence of bloated, spongy 
 shams, religious or otherwise — mere show without substance. 
 No creed can live in its stormy surf that will not bear its 
 piercing light. It demands from every man " a reason for the 
 faith that is in him." I thank God for this. No mere news- 
 paper letters are, it seems to me, at all adequate to the proper 
 discussion of the above charges. I love to meet my opj^onent 
 on any important question face to face in the presence of my 
 fellow-citizens. I have a profound trust in their intellectual 
 honesty. Therefore, sir, through you, I now challenge the 
 Right Reverend Dr. Kingdon, Coadjutor Bishop of Frederic- 
 ton, and " John M. Davenport, Priest of the Mission Church," 
 to a public discussion, in the Institute or elsewhere, of the 
 position of the Blessed Virgin, the Mother of the Redeemer, 
 in Catholic theology, when I will undertake to vindicate that 
 position to the intellect and conscience of my fellow-citizens 
 from Tradition, Reason, and Holy Scripture. 
 
 To facilitate matters, I will request Rev. Dr. Bennet,' Dr. 
 A. A. Stockton," Dr. Alward,' Thomas Millidge, Esquire,* and 
 Hon. R. J. Ritchie,* to act as my committee to meet a like 
 committee from my opponents for the purpose of arranging 
 the details of the discussion. And may God defend the right. 
 
 Respectfully yours, 
 
 R. F. QuiGLET. 
 Ritchie's Building, 
 Feast of the Immaculate Conception, Dec. 8, 1887. 
 
 'Presbyterian, 'Methodist, 'Baptist, ^Anglican, 'Catholic. 
 
Pkeliminaky Letters. 21 
 
 YIII. 
 LETTER FROM THE VICAR. 
 
 IPSE, IPSA, IPSUM. 
 
 To the Editor of the Globe : 
 
 Sir, — What would be thought of a lawn tennis player who, 
 after choosing his own court, petulantly demanded a change 
 before the finish of the set simply because after des2)erate 
 efforts he had failed to score \ 
 
 I cannot accede to your correspondent's request, however 
 polite and polished the style of his invitation may be. I see 
 nothing to be gained by doing so. The public has an excel- 
 lent view of our position and can fairly judge the issue of our 
 contention more fairly and deliberately, I think, than if we 
 adjourned to tlie limited area of the Institute. 
 
 The matter is very simple. Mr. Quigley has impugned 
 Bishop Kingdon's scholarship, and has emphasized, in the title 
 of his letters, what he considers an important emendation. He 
 has also censured all Christians who do not worship the 
 Blessed Virgin. 
 
 I have, therefore, asked him, in the first place, to mention 
 some of those standard Latin versions of the Bible he accused 
 the Bishop of overlooking. He has now had a fortnight for 
 the search and probably the help of learned friends. Let him 
 produce his witnesses — a few lines in your paper can notify 
 them — or else let him make the amende honorable. 
 
 Again — if I made misstatements with regard to the meaning 
 of the Hebrew or Septuagint renderings of Genesis iii. 15, a 
 few lines of solid argument will ensure my discomfiture. If, 
 moreover, 1 have misquoted Liguori's " Glories of Mary," or 
 the " Raccolta," he can easily expose my deceit. If, however, 
 he cannot do this, then I contend that the public are already in 
 possession of facts (though I could easily multiply them) which 
 amply justify the expressions I used about the worship of the 
 Virgin in the Roman Catholic communion. 
 
22 Ipse, Ipsa, Ipscm. 
 
 It would bo an excellent thiti;^ if all your readers would 
 secure for themselves copies of " Lignori " and the " liaccolta." 
 I will make no further disclosures till occasion requires. 
 
 Yours faithfully, 
 
 John M. Davenport, 
 Priest of the Missiou Church. 
 December 9, 1887. 
 
 IX. 
 LETTER FROM THE VICAR. 
 
 IPSE, IPSA. 
 
 To the Editor of the Globe : 
 
 Sir, — Though the controversy on Genesis iii. 15 seems now 
 over, the interest it has awakened is not. I shall feel obliged, 
 therefore, if, for the benefit of J>iblical students, yon will allow 
 me a little space for an extract from a famous livinj; Italian 
 Roman Catholic scholar of catacomb-inscription celebrity, De 
 Rossi, on Genesis iii. 15. He enumerates thirty-five "most 
 exceedingly and insurmountable original authorities and wit- 
 nesses" iji support of the masculine "//e shall brui.ee the 
 serpent's head." Among them (1) all trustworthy Hebrew 
 MSS.; (2) the analogy of the "sacred context, in which the 
 verb which follows and the pronoun suflfixed are masculine : 
 (3) the Samaritan text and Samaritan version ; (4) the Greek 
 version of the Septuagint, all the MS. editions and versions 
 derived from it, Ethiopic, Coptic, and Old Latin, and those 
 who used it, whether Greek-speaking Jews, as Pliilo, or Chris- 
 tian writers, agreeing; (5) all the Chaldee paraphrases, Onke- 
 los, Jonathan, and the Jerusalem ; (6) all the other versions of 
 the East, the oldest Syriac, the Arabic of Saadias, the Mauri- 
 tanian Arabic of Erpenius, the Persian of Tawes ; (7) some 
 MSS. of the Vulgate . . . . ; (8) many editions of the Vulgate 
 
Preliminary Letters. 23 
 
 on the margin, l)eforo those of Sixtiis and Clement ; (9) the 
 pure version of Jerome in tlie Bihliotheca Divma, edited hy 
 the Benedictines of S. Maur, 0pp. T. 1." 
 
 Tlien follows a long list of the Fathers who quote the mas- 
 cnline.' lie then asserts, "the masculine reading is better, by 
 which the bruising of the serpent is ascribed immediately and 
 alo7ie to the Seed of the woman, and from which the redemp- 
 tion, power, and divinity of the Messiah are plainly elicited." 
 
 His conclusion reads as follows: "To whomsoever, then, 
 the present reading of the Vulgate (i. e., ' She,' the woman, 
 'shall bruise,' &c.,) belongs, whether to the interpreter, or 
 (which is more probable) to the amanuensis, it ought to le 
 amended from the Hebrew and Greek fountain-heads, and to 
 be referred to those passages of the Clementine edition, which 
 yet can and ought to be conformed to the Hebrew text, and to 
 le amended hy the authw'dy of the ChiirchP (The italics are 
 mine.) De Rossi, Varr. Lectt. Vet. Test., Vol. iv. App. pp. 
 208, 209, 211. 
 
 Here, then, is overwhelming evidence of the accuracy of 
 our translators of the Bible in this particular. 
 
 It must, however, prove very perplexing to those who have 
 built so much upon the false reading. 
 
 Canon Oakley, an Ultramontane of the Ultramontanes, says 
 In his review of Dr. Pusey's Irenicon (1866): " I now come to 
 what we (Roman Catholics) regard as the Scrijptural germ of 
 every doctrine, and the legitimate ground of every authorized 
 devotion on the subject of the Blessed Virgin. I mean the 
 prediction of her office in the Christian Dispensation, uttered 
 by Almighty God at the time of the fall," (viz., Gen. iii. 15). 
 
 This is a very strong statement, and ought to be exceeding 
 startling to those who accept it, now that such a great Roman 
 Catholic authority as De Rossi has convicfted the text of very 
 serious fundamental error, especially when it is known that 
 Liguori (Glories of Mary, Pt. 11. Disc. 1), Pope Pius IX., and 
 many of the Bishops who asked him to promulge the Dogma 
 of the Immaculate Conception, based their chief arguments in 
 
 ' The Fathers " quote the masculine and the neuter. 
 
24 Ii'SK, Ipsa, Ipsum. 
 
 favor of it on the false reading in some such terms as these : 
 " She who was said to crush Satan could never have been even 
 for a moment, even in her mother's womb, under original sin." 
 Very startling, I say, since, in the apt phrase of Dr. Pusey, 
 " the major premise of the argument is gone, when it appears 
 that nothing is said here (Gen, iii. 15) of any personal victory 
 of hers." It was to the Seed of the Woman, God Incarnate, 
 directly and personally, that the crushing of the Serpent's head 
 was attributed, not to the woman nor to Him in conjunction 
 with her, but to Ilim alone, and it is in Him and through Him 
 that all faithful Christians are enabled to crush Satan under 
 their feet also. 
 
 Thanking you for your space, I remain, 
 
 Yours very sincerely, 
 
 John M. Davenport, 
 Priest of the Mission Church. 
 December 15, 1887. 
 
 POSTSCRIPT. 
 
 I beg to call the special attention of my readers to the above 
 letter. The Vicar here commences with malicious earnestness 
 that career of fraud, falsehood, and dishonesty which he ran so 
 recklessly during this discussion. He has been guilty of the 
 very grossest kind of literary forgery in dealing with Father 
 De Kossi, while his calumny on Father Oakley has branded 
 him with the mark of Cain. I exposed his infamy here, and 
 challenged him over and over again, but he dared not to open 
 his mouth in reply. Of the statements made on his own au- 
 thority \\\ this letter, not one is true. I offer these preliminary 
 remarks now to prepare my readers for the full — almost verbal 
 — criticism which is given in the Resume and Itejomder. It 
 is also referred to in the Rehutter, in connection witli his con- 
 fession of the crimes here charged against him. 
 
 I will but remark now on a further proof of my charges not 
 noticed before. Tlie Vicar makes De Rossi say that, '■''All 
 trustworthy Hebrew MSS." have Tjyse; whereas what De Rossi 
 says is : ^^ Almost all Hebrew MSS." have Ipse. Again he 
 
PuELIMINARY LeTTERS. 25 
 
 makes De Rossi say : " All the Chaldee paraphrases, Onkelos, 
 etc.," have Ipse, whereas on the very page in Pusey from 
 which he took his shamelessly garbled quotation, De liussi 
 honestly admits that there is one MS. of Onkelos that has Ipsa. 
 
 Again, ray readers will notice in the quotation, that De Kossi 
 says : " Some MSS. of the Vulgate — (that is in the text), (and) 
 many editions of the Vulgate on the margin, before those of 
 Sixtus and Clement," have Ipse. Precisely. But this is simply 
 what Cardinal Bellarmine, though himself in favor of retaining 
 Ipsa., said to Chemnitz. " I reply," writes the Cardinal, " that 
 the Vulgate is VARIOUS here ; for some Codices have Ip)se^ 
 some Ipsa, and besides IT IS NOT CONTRARY TO THE 
 VULGATE EDITION should one be convinced that he 
 ought to read Ipse or IpsumP 
 
 The gigantic intellect of iiuriarminc, a most devout and en- 
 thusiastic believer in the Immaculate Conce])tion 300 years 
 before its dogmatic definition, could neither see the " tremen- 
 dous importance " attached to Ipsa by Bishop Kingdon, nor 
 yet the "serious fundamental error" alleged by his Vicar! 
 But then, you know, he never studied theology at Oxford, and 
 unfortunately was born too soon to get the benefit of Little- 
 dale's Plain Reasons. Get away, you Liliputs, get away, and 
 fly into space 1 
 
 R. F. Q. 
 
LETTER I. 
 IPSE, IPSA, IPSUM— A RESUMII. 
 
 BY B. F. QCIGLEr. 
 
 St. John, N. B., ) 
 New Year's Eve., Dec. 31, 1887. f 
 
 To the Editor of the Glohe : 
 
 Sir, — Since the declination of ray challenge in this matter, 
 many duties, private and professional, have conspired to push 
 it simply aside from my attention. This, however, I do not 
 now regret since Bishop Kingdon's Vicar has been thereby 
 enabled to offer another installment of his case — a tremendous, 
 critical cataclysm as he perhaps thinks, and which he submits 
 for the beneiit of " Biblical students " forsooth ! I am not by 
 profession either a Biblical Exegete or Theologue, but most 
 heartilv do I on their behalf thank him for his diligence and 
 sagacity. The threatened "further disclosures" not being 
 thus far forthcoming, I may now^ charitably " ho23e his blun- 
 ders are all out," and that he stands up for judgment. 
 
 Here I must refer, but only parenthetically, to my oppon- 
 ent's statement that I have " probably had the help of learned 
 friends " in this discussion. Characteristic Surely ! The petty 
 malice of the insinuation is amusing enrugh, but it witnesses 
 to such insatiable vanity, solenm self-conceit and debasing 
 egotism that it is positively pitiful. These weaknesses blind 
 him to the fact that such an assertion is an unconscious tribute 
 to the logic and force of an argument which a Bishop and a 
 soi-disnnt " priest" are incapable of answering. I accept the 
 tribute for the sake of the honor done to the truth which I 
 espouse, but the simple fact is I have received no help from 
 friends learned or unlearned, directly or indirectly. I asked 
 no help, I needed none ; and with the exception of a verifica- 
 tion or two, I have relied entirely upon my own library. But 
 (86) 
 
A Resume. 27 
 
 lie does not believe in the truth of his own statement. Theo- 
 logical charlatan and religious dwarf that he is, he perched on 
 the shoulders of the " armed strong man " of the Protestimt 
 prejudice against the Blessed Mother of our Kedeemer, which 
 he himself admits, and adopting the Chinese method of war- 
 fare, charged upon me with shield aloft, bearing the beast with 
 seven heads and ten horns, with outcries a id shouts of derision 
 and vituperation, of " idolatry," " impiety," and '' blasphemy." 
 I thought the height from which he had fallen so frenzied 
 him that he became profoundly unconscious of all demands of 
 logical argumentation. Nevertheless, I offered to meet him on 
 the public platform, where "the help of learned friends" 
 would not avail me, but he threw his shoes into the air and 
 took to flight, because he could " see nothing to be gained by 
 doing so." A lawn tennis set he thinks more entertaining and 
 divertinfj ! "Well, 1 shall be the last to dis^wte the correctness 
 of his judgment. 
 
 Now, I suppose, at any rate, I hope, that this writer has his 
 serious moments. His last letter gave some evidence of such. 
 In Cardinal Newman's phrase I wish "to appeal from Philip 
 drunk to Philip sober," I propose, therefore, to examine the 
 strictures made by him, in his series of letters, upon my first 
 letter, so far as they are relevant to the points at issue, and I 
 am now perforce obliged to consider Bishop Kingdon as speak- 
 ing in and through him, and consequently inculpated* with 
 him. Meeting my opponents with visor up I shall not hesi- 
 tate to deal blows direct and heavy, and to indulge in such 
 severity of comment as I think their errors at once so extreme 
 and grotesque^ imperatively demand. I am, of course, aware 
 that with a certain class of my Protestant fellow-citizens in 
 such a matter as this there is one obliffation of honestv and 
 decorum imposed on a Catholic and quite another on a Prot- 
 estant. The latter may freely use invective, cowardly insinu- 
 ation, perversions of meaning, vague declamation, insult and 
 scurrillity, and the like a])j)liance8 of a worthless cause, or a 
 worthless advocate ; the former must manifest towards his 
 opponents a sweetness of disposition and temper almost an- 
 gelic. Charges of " idolatry," " impiety " and blasphemy may 
 
28 IrsE, Ipsa, Ipsum. 
 
 be made against us ; men witli pretensions to learning, with 
 character and reputation to maintain, and with a cause to ad- 
 vocate, may repeat all the exploded calumnies and publications 
 of frenzied fanatics against the Catholic church, yet we may 
 not hurl them back witli indignant defiance. From pulpit and 
 platform, tlieological and literary pedlars may level against us 
 the most sweeping and crushing accusations, in their crass ig- 
 norance draw the most atrocious pictures of our doctrines and 
 religious practices, uiisrepresent and falsify the Catholic creed 
 in every particular, and to many Protestant minds " everything 
 is lovely." We are not men, we have not characters to lose, 
 we have not feelings to be wounded, we have not friends ; we 
 liave nothing personal about us, we are not the fellow-creat- 
 ures of our accusers, we are not gentlemen, we are not Chris- 
 tians ; and yet in spite of such provocation, in the " style polite 
 and polished,^' in, candor, generosity, honorable feeling, in 
 manly and noble bearing towards our Protestant neighbors and 
 straightforwardness in our dealings with them, we must simply 
 surpass them as much as the Cedars of Lebanon outgrow the 
 little shrubs before we get credit for the attributes of ordinary 
 hiunan beings. But enough. I hope I am, as I ever have 
 been, too philosophic, too magnanimous, built on too broad a 
 scale mentally at least, too impervious to the unbecoming, the 
 indecorous, the petty and miserable, to be irritated or dispirited 
 at being called names, or being treated with injustice or con- 
 tumely for my religion's sake. Betimes it must l)e no mean 
 tonic spiritual and intellectual. Thus much am I let to say in 
 standing off for the first time before my opponent and taking 
 a death grip of him, of course metaphorically" speaking. It 
 will serve to introduce the main subject and to clear the 
 ground. I make to him no irenicon, nor will I pretend to ex- 
 hibit a chivalrous courtesy to one wlio can ])lay such shabby^ 
 tricks with the sacred memory of our Mother. 
 
 I now charge against him that his attempted defense of 
 Bishop Kingdon is a glaring and undeviating misrepresenta- 
 tion of the true position of the question — a gross, unpardon- 
 able and dislionest attempt to shift the ground measured for 
 the lists in my critique on the Bishop's statement, and the 
 
A E.E8UME. 29 
 
 most boldly and impudently illogical shuffling I have ever 
 known. Thus I begin, and I hold myself bound by the 
 saerednees of my manhood and her honor who gave it me 
 to make good my indictment. 
 
 To recapitulate then. Seeing it announced in the papers 
 that Bishop Kingdon would lecture on " Misprints," I bought 
 a ticket and took a seat a few feet from the lecturer in the 
 public hall. The lecture was illustrated, so to speak. The 
 words commented as " Misprints " — mostly Greek and Latin — 
 were exhibited in large letters on sheets of paper attached to a 
 large framework or blackboard. On one sheet were the two words 
 " Ipse — Ipsa," placed one above the other. After the lecturer 
 had spoken about three-quarters of an hour on differc'it " Mis- 
 prints," he said substantially as follows : " Hitherto the errors 
 or misprints of which I have spoken have been of no great im- 
 portance, practically speaking ; but I now come to one which 
 in these times has been the cause of grave errors. Here (point- 
 ing to the sheet containing the words " ipse — ipsa ") by a mis- 
 print of the letter " a " for the letter " e " there lamentably re- 
 sulted, that tidrty-three years ago the Roman Catholic Church 
 was led to promulgate the dogma of the Immaculate Concep- 
 tion. The Globe's report was as follows : " Sometimes the 
 substitution of one letter for another made a vast difference, 
 and as an illustration of this he referred to the words Ipse 
 and Ipsa, the latter word in an important passage in the 
 Douay Bihle being the foundation of the dogma of the Im- 
 maculate Conception.'''' AVe^substantially agree on the Bishop's 
 statement. He offered no argument in support of it. He 
 said St. Bernard favored Ipsa, but that while he was a "very 
 devout soul," he was altogether " unreliable " ! Had the Bishop 
 stopped here his hearers migiit have fairly inferred that he 
 meant to say St. Bernard was not an authority on Textual 
 criticism, but he went on to prove the Saint's unreliability in 
 such matters by saying that he prophesied a successful issue 
 for a crusade which turned out disastrously I Wonderful logic ! 
 It reminded me of a school-boy speaking of Newton or Iler- 
 Bchel as dunces in mathematics, or a blooming freshman after 
 wading through Aid rich or Whately, speaking of Kaut or 
 
80 Ipse, Ipsa, Ipsum. 
 
 Ilegel, St. Thomas Aquinas or Aristotle, as grossly deficient 
 in their knowledge of logical science ! I could not contain my 
 astonishment and amazement at the Bishop's statement, that 
 the doctrine of the Immaculate Conception was in any way 
 connected with or dependent upon a choice between Ipse and 
 Ipsa, such a dispute, if one, being absolutely irrelevant, and 
 on the spot immediately after the lecture I protested to the 
 secretary of the lecture committee against the incorrectness and 
 unfairness of the Bishop's statement. Writing to the Globe 
 a day or two afterwards I characterized it as " wholly incorrect 
 and baseless." The first dishonesty my opponent commits is 
 in connecting these words of mine with the question of " mis- 
 print," whereas, it is evident I used them to describe the 
 Bishop's statement that the Immaculate Conception was 
 founded on such, even assuming that a " misprint " could be 
 made out. 
 
 Now, I do not propose that there shall be any doubt about 
 the truth of this matter or about my view of the Bishop's 
 position. "Mr. Quigley has impugned Bishop Kingdon's 
 scholarship," says my opponent. That is just it. I do so, and 
 most emphatically, and I characterize it as simply slovenly in 
 this particular at least. This I consider mild to begin with. 
 Much ought to depend on the Bishop's animiis. As I have 
 proved before, and will directly repeat, the Bishop is absolutely 
 without a leg to stand on. Now, what was the drift and in- 
 tention of his assertion ? Was it the result of pure ignorance 
 of what he was talking about, su#i as led Dr. Johnson to de- 
 fine " Pastern " as " the knee-joint of the horse," or was it a 
 desire to commend liimself to an audience naturally indeed 
 fair and generous in their instincts, but educated in traditions 
 and prejudices which predisposed them to credit the wildest 
 charges against "Popery"; or did he come there with his dia- 
 gram in his pocket prepared, and with malice aforethought, to 
 attack the Catholic church and more especially in the honor 
 paid by her to Our Blessed Lady ? He can have his choice. 
 He has stood by his Vicar and must be taken to adopt his line 
 of thought and defense — perhaps, indeed, he gave the inno- 
 cent the unfortunate extract, that edgetool from De Rossi ! So 
 
A Rk8Ume. bl 
 
 at least I opine. I will see that he gets all the comfort possi- 
 ble out of it. 
 
 Again : I accused the Bishop of suppressing the real state of 
 the question on which he undertook to speak. I repeat it. 
 The real dispute, such as it is, is between Tpse^ Ipsa and Ipsom. 
 There is no place for any question of " misprint. " Such a 
 designation of what is involved in this three-fold reading is 
 wholly improper. It is simply a various keadino and for- 
 tunately like " many hundred thousand, probably upwards of 
 a million of such " contained in Kennicott and De Rossi's 
 Bible, absolutely insignificant, because it does not affect the 
 sense. Did the Bishop know the real state of the question, or 
 was he bent only on making a point against the Catholic 
 Church, and discrediting the truth of the Immaculate Concep- 
 tion before an audience not more than six of whom knew what 
 that doctrine was i I do not think the Bishop himself knows 
 to this very hour. I never met a Protestant clergyman wlio 
 did know it before I had explained it to him. So great a man 
 as the illustrious Prof. Agassiz, of Harvard University, did 
 not know it until I explained it to him one day. He was de- 
 livering a course of scientific lectures — strongly anti-Darwin- 
 ian— on " The Natural foundation of Zoological Aflinity," and 
 one day he was discussing " Embryology." The audience in 
 the gallery of the Museum was a distinguished one. Long- 
 fellow, with other noted IHtet'ateurs, was there. While speak- 
 ing of a fact in connection with Bee-culture, discovered in 
 Germany by the observations of Pastor Dzierzon, he suddenly 
 stopped and said that " he never faced this fact without being 
 reminded of the Church dogma of the Immaculate Concep- 
 tion." Even now I remember the scene so distinctly I I could 
 not see where the Inunaculate Conception, as I understood it, 
 came in, and trjnng to think it out I heard little of the closing 
 part of the lecture. I was not satisfied. Though studying law 
 I lived in Divinity Hall quarters, and was thus brought into 
 daily contact with the ablest Unitarian theological scholars of 
 the United States resident at Harvard and those who visited 
 there — Clarke, Hale, Bellows, Savage, Brooke, Bartol and 
 others — notoriously the best educated Protestant clergy in the 
 
32 Ipse, Ipsa, Ipsum. 
 
 world. I knew Agassiz's statement would evoke discussion, and 
 I felt bound to get at the bottom of the Prof.'s thought before 
 meeting my theological friends. I called at his room and the 
 great Naturalist talked the matter over with me with the sim- 
 plicity and condescension of a child, lie simply did not know 
 anything at all about the " dogma of the Immaculate Concep- 
 tion," as taught by the Catholic Church. Wliat he meant was 
 the Miraculous Conception of Christ — the Incarnation — and 
 the physiological fact he referred to was a scientific tribute to 
 its truth. As I had anticipated, the discussion came up, but 
 my case was won before it commenced. Agassiz had been 
 misunderstood through las loose or careless use of theological 
 terms, with which like so many scientists of to-day he had not 
 made himself familiar, but my friends had their compensation, 
 for they learned what the Catholic doctrine of the Immaculate 
 Conception was. And so may it be in this present case ! 
 " Learned and devout men stumble at this doctrine because in 
 matter of fact they do not know what we mean by the Im- 
 maculate Conception." So said Cardinal Newman to Dr. 
 Pusey when answering his famous '"^Eirenicon'''' of 1864, and 
 pointing out to him his ignorance of the matter. I am con- 
 vinced, that the " ninety-and-nine " of religiously-minded Prot- 
 estants who learn what this thrillingly beautiful and sublime 
 truth is will say at least what some have said to me — " "Well, 
 it ought to be true." But this incidentally. 
 
 To return : For the sake of convenience I here set down 
 again Genesis iii. 15, according to the different versions. Prot- 
 estant version : And I will put enmity hetween thee and the 
 woman, and hetween thy seed and her seed ; it shallhruise tliy 
 head, etc. / Douay version : / will put enmities het "een thee 
 and the woman, and thy seed a/nd her seed j she shall crush 
 thy head, etc. / the Vulgate : Inimicitias ponam inter te et 
 muUerem, et semen tuum et semen illius / ipsa conteret caput 
 tuum, etc. And just here in my first letter I expressed myself 
 with the most careful and unexceptionable distinctness. 
 " This whole text " or verse I said " has heen called hy the 
 early loriters in the Church the Proto-Gospel hecause it con- 
 tains the first promise of a future Savior. It is, therefore, to 
 
A ItESUME. 33 
 
 Protestant and Catholic alike of transceiulent importance 
 and very comprehensive applica''on^'' Kow, this Btateiiieiit 
 about " THE whole text " or verse i8 very clear, and J ask the 
 careful attention of my readers to it. I then proceed to say : 
 
 " BUT IT WILL BE OBSERVED THAT THE PRESENT CONTENTION IS 
 OVER THE FIRST WORD OF THE SECOND CLAUSE ONLY ; IT skull 
 
 hruise thy head, etc. / she shall crush thy head, etc." To tliis 
 I now add the otlier reading: "He shall hruise thy head, 
 ctr.," not adopted l)y eitlier tlie Douay or Authorized Protest- 
 ant Version, but common enough and recognized and estab- 
 lished equally with the other two — " She" and "It." 
 
 Here is the ring bolt of the whole matter ! " The first word 
 of the second clause only " — this is " the ground measured off 
 for the lists." This is the thing discussed by the Bishop, and 
 to that I have confined myself and propose to chain my oppo- 
 nent. Our readers will see that his vague declainations, his 
 miserable fallacies, his wretched sophistries and fanfaronades are 
 but the necessary result of his barefaced, cowardly and dishonest 
 ignoring and malicious putting aside of my most definite and 
 emphatic explanations right here, and tliat they run through 
 his whole attempted defence of the Bishop and the attack oa 
 the Catholic church he made on his own account. How be- 
 coming in a " true Catholic (Caw-tholic) Christian " ! 
 
 LETTER n. 
 
 IPSE, IPSA, IP8UM — A RESTJAIE. 
 
 To the Editor of the Globe : 
 
 Sir, — How does the question stand then? "While a great 
 many important things are daily discussed in the columns of 
 the Globe, it is hardly the place to test by collation a thousand 
 or two Hebrew, Greek and Latin MSS. Kennicott's magnifi- 
 cent Hebrew Bible alone gives nearly 5em^n./mw</;'^^.^' Critico- 
 
 ' I have examined this work in Harvard University Library. 
 
84 Ipse, Ipsa, Ipsum. 
 
 Biblical disquisitions and deep linguistic athletics and exegesis 
 are out of place here. We can reach such practical conclu- 
 sions as we require without them. The question is not ahso- 
 lutely which of these three readings Moses used in Genesis — 
 that may never be jproved this side of eternity ; but are there 
 three and are they and have they been in use and recognized ? 
 
 It is admitted on all hands that the Hebrew text, tlie foun- 
 tain-head, such as we have it now, is hopelessly anibiguous. 
 The learned Cardinals IJellarmine and liarouius are my author- 
 ity. (/ will refer later to what my opponent says about the 
 determining effect of ilie masculine verb. Absolute feak- 
 LE88NES8 IS MY MOTTO !) lu conscquencB of this ambiguity, 
 these three different readings prevailed among ecclesiastical 
 writers as follows : Ipse conteret caput taum — He (Christ) 
 shall bruise thy head ; Ipsa conteret caput tuum — She (the 
 woman, the Blessed Virgin, by and through the power of her 
 seed, Christ) shall crush thy head ; Ipsum conteret caput tuum 
 — It (her seed, that is Christ) shall bruise thy head. 
 
 Here let me add an interesting fact. I do not forget what 
 was done by the venerable Bede (died A.D. 735), and the 
 good and great Catholic King Alfred (died 901 A.D.), to 
 translate the Bible into the English tongue. Bede died while 
 dictating his translation of the last verses of St. John's Gospel, 
 and Alfred is credited in later tradition with having been a 
 translator of the whole Bible. Smith's Diet, of Bible, Art. 
 Auth. Vers., p. 1665. The Ormulum, too, is a specimen of 
 the work done in this direction. John Wycliffe, D.D., the 
 English Heresiarch, and lovingly called " The Morning Star of 
 the Reformation " by the compatriots and blood-relations in 
 religion of my opponents, died exactly ^^ hundred and three 
 years ago to-day ! Some time before the Immaculate Concep- 
 tion and before the Douay translation of the Bible in 1582 and 
 1609 ! He gave to the world the year before he died an Eng- 
 lish version of the whole Bible — perhaps the first complete 
 translation into English. Dr. Roberts, member of the New 
 Testament Company of Revisers, says " it is possessed of great 
 merit." And Wycliffe's Version has this clause of our text as 
 follows: "She shall trede thy head.''^ My opponent will 
 
A Rksume. 35 
 
 probably Bay Wycliffe was an old ignoramus, did not know 
 Hebrew, and more especially Lad not seen the quotation from 
 De lioesi — " t\iQ famous living Italian Roman Catholic scholar 
 of Catacomb celebrity !^^ How comjilimentary he can be to 
 Catholic scholarship when he thinks it suits him ! It is so 
 l)i'ofound ! 
 
 , ^fy opponent admits the readings " Ipse " and " Ipsa," but 
 in his death throes, grasping at a straw, puts me to proof of 
 the existence of the neuter form "Ipsum." I admit this is my 
 case — the burden of proof is mine, and I accept it cheerfully. 
 I will not let him go from the bolt on which he is impaled 
 until I excoriate him — till he feels that in an evil hour he for- 
 got the ethos of his religious " school," and came to the succor 
 of a Bishop, though probably it was not through very profound 
 reverence for the Episcopal Otfice. 
 
 But to the proof. The celebrated Jesuit commentator, Corne- 
 lius ix Lapide (who died in 1637 — some time before the Immaeii- 
 late Conception was dejvned — 1854 was that date), conmienting 
 on the words " Ipsa conteret caput tuum — She shall crush thy 
 head," says — (I translate) : " The reading here is three-fold. 
 The first is that of the Hebrew Codices which have ' Ipsum'' 
 — ' It,' to wit, the seed shrll bruise thy head, and so reads St. 
 Leo (the Great, Pope and Doctor of the church, died 461, I 
 add), and after him Lipomanus. The second is ' Ipse ' — ' He ' 
 (Christ or man) shall crush thy head. So the Septuagint and 
 Chaldaic. The third is ' Ipsa '— ' She ' shall crush thy head. 
 So the Roman Bible and almost all the Latins read with St. 
 Augustine (the Latin translator of), Chrysostom, Ambrose, 
 Gregory (the Great), Bede, Alcuin, Bernard, Eucherius, 
 Rupert and others." So much at present from a Lapide on the 
 three readings. I wish to confine myself first, exhaustively and 
 overwhelmingly to the proof of " Ipsum," or the neuter form, 
 which I also find as " Hoc " — " This, the seed^'' both simple 
 pronouns of the same class, " //o(?" being the more emphatic. 
 
 My next witness is Kemnitzius, or Chemnitz (according to 
 modern spelling), probably the ablest Lutheran theologian of 
 the period immediately succeeding Luther himself (1522-1586). 
 In his greatest work, Examen Concilii Tridentini, he says : 
 
30 IrsK, Ipsa, Ipscm. 
 
 "We should read Tpsmn mnterct caput tiium. It nhall Iruise 
 thi/ head, seeiiifj; it was sj)okeii of tlie seed, which was Christ, 
 as ancient writers teach." I take this from Ward's ^'^ Errata of 
 the Protestant Bihle^'' a work of the very higlicst authority. 
 Ward himself was a man of marvellous linguistic attaimnents 
 and an unfortunate " pervert to Rome," IIow(!ver, I believe 
 when he "came over" he was really quite sane, and in this 
 respect, at all events, dilTered from those drivelling 'Idiots^ 
 Faber, Newman, ^Manning, the Will)erforces, Allies, ]\Iivart, 
 the Harpers, Oakeley, Clarke, Shipley, the Bowdens, 
 Caswall, Dalgairns, Ryder, Coleridge, Ward of the "Dub- 
 lin Review," the oidy man in England John Stuart ^lill 
 feared or was influenced by. There are a few other dolts 
 of the same capacity as Ripon, Bute, and Hope-Scott, whom 
 the church is tenderly matronizing and "tis thought they will 
 recover. This by tlie way. Chemnitz's arguments for " Ii'sum " 
 are quoted by Cardinal Bellarmine, De verho Dei {Lih. 2, Cap. 
 12, 13, 14). Was I not correct in saying that the Protestant 
 reading " It " came from a Hebrew, Greek or Latin neuter 
 gender i " Our translators," the " English translators," " the 
 English version," my opponent says, speaking of the " Protest- 
 ant Version " — lie scorns the word " Protestant " evidently, 
 and will have none of it ! He writhes and squirms to clear 
 himself from its hated folds. He likes it as little as one is said 
 to like Holy Water I The translators of the Protestant version 
 certainly did not adopt the masculine " He," and if they did 
 not reject it, as I claimed and asserted, how did they get " It " 
 from the Greek masculine autos, if they followed my oppo- 
 nent's version of the Septuagint ? This is too clear to need 
 a word more. 
 
 Again, the Catholic and " Historic Dublin Review," Sept., 
 1856, has a great article reviewing the Jesuit Professor Passa- 
 glia's wonderful work on " The Immaculate Conception of the 
 Mother of God," published the year after the definition of the 
 Immaculate Conception. The learned writer says (p. 161), 
 " the weight of authority is in favor of the masculine or neuter, 
 ' Ipse ' or ' Ipsum,' " and he cites : PassafjUa, Par. 2, p. 916 ei 
 seq.,' Melchior Canus, De Locis Tlieologicis, Lib. 2, Cap. 15 ; 
 
A IIe8umk. 87 
 
 De Ruheis in App. de Var. Zed. V. T., p. 207, seq. Vol. 4, 
 and Cardiiiiil Piitrizi's great woi-k, " De Immacuhita Markie 
 Orhj'me a Deo pvaedicia Disquixitlo. lioinae, 1853." Two 
 Dominicans and two .Tosuits! Does it not l)ring a blush of 
 indignation to the cold, pale cheek of logic and truth, to hear 
 an Anglican Bishop hacked uj) hy a I^rKiTANicAL Syncketist 
 vcleped " Priest," declare that "Ipsa" is a misprint, that the 
 Inunufuiate Conception is founded upon it, and that all sorts 
 of idolatries and impious jugglery have been and are being 
 wrought by it — and here we have two great Jesuit priests, in 
 the shallowest convolution of whose brain the Bishop and his 
 Yicar nn'ght he stowed away — we have these two — one of 
 whom, Passaglia, was called "the Theologian of the Immacu- 
 late Conception" — declaring, one hefore the definition of the 
 dogma, and the other after., that " Ipsa " had nothing at all 
 to do with it, but that "Ipse" or "Ipsum," critically speaking, 
 was a more correct reading ! ! ! O for a few liours before a 
 New Brunswick Pan-Anglican Synod to discuss the Preroga- 
 tives, Dignity and Pelation to her Divine Son of the ever Im- 
 maculate, Glorious, and Sublime Virgin Mother, with Passa- 
 glia and Patrizi, " St. Liguori " and " The Paccolta " on the 
 table ! 
 
 Have I not proved the existence and currency of the reading 
 "Ipsum"? A little more, however. Dr. Pusey was "kicking 
 up some shines" in 1804 (the " /i«Ve/u*cwi " period), and getting 
 oflf some of those inconsequent utterances for which he was so 
 fatuously famous in his later years, and in this very connection. 
 The Duhlhi Revieiv, then Cardinal Wiseman's organ, had an 
 article on " The Blessed Virgin and Apostolic Tradition," in 
 which Genesis iii. 15, occurred. In a note at the bottom of the 
 page, the writer (was it Wiseman?) says: "/j! makes no differ- 
 ence., lohatever, to the force of the Protevanyeliuin., as an argu- 
 nnentfor Mary's exaltation., tohether we read ' Ipsa ' or ' Ipsum,' 
 which latter loe ourselves helieve to he the true reading. Let 
 Dr. Pxisexj., therefore., not raise an outcrxj which has no mean- 
 ingP I shall invoke this later, my readers. Please keep it 
 sharply m mind. 
 
 Now for a nightcap for the Bishop and his Vicar ! I hold 
 
38 Ipse, Ipsa, Ipscm. 
 
 in ray liand " Biblia Sacra sive Testamentum Yetus ah Im. 
 TremelUo et Fr. Junius ex Ilebraeo Latine redditum et Tes- 
 tamentum Novum a Theod. Beza e Graeco in Latinum 
 Versum: The Holy Bible or Old Testament rendered into 
 Latin from the Hebrew by Emmanuel Tremellius and Francis 
 Junius and the New Testament translated from Greek into 
 Latin by Theodore Beza." Tremellius and Junius were pro- 
 fessors at Heidelberg (the former a converted Jew), and they 
 brought out their Old Testament at Frankfort, in 1597. This 
 is the Version from which the courteous Mr. Campbell quoted, 
 and I am happy to "ive him this information in lieu of the 
 " fitting reply " which the Bishop failed to make to my indict- 
 ment. He has my sympathy in his disappointment ! In this 
 Bible the clause in question runs thus : " Hoc conteret t'lbi 
 caput: This (the seed) shall bruise thy head" — as good as any 
 can desire — as good as " Ipse," " Ipsa," or " Ipsum." " This 
 translation is preferred by the English Protestants," says a high 
 ftuthority — Rev. Alban Butler, Lives of the Saints, vol. 3, p. 
 804, N., and this alone may account for " It " in the Protestant 
 Yersion. 
 
 Again, refer to the annotations to the Douay Bible on this 
 text, and what do you find ? " Ipsa " or " Ipsum," and the 
 remark : " The sense is the same ; for it is hy her seed, Jesus 
 Christ, that the woman crushes the serpents headP 
 
 I think our readers will now concede that I have jiroved my 
 case so far as " Ipsum " goes, and answered my opponent's 
 question. I can better this ; but " enough is as good as a feast." 
 My opponent admits the existence and currency of " Ipse " 
 and " Ipsa," and I presume we can now treat " Ipse," " Ipsa," 
 and " Ipsum " as more or less authorized readings. Alas ! now, 
 for the Bishop's little diagram of '"''Ipse — Ipsa,^'' and his silly 
 story in connection with it. It reminds me of that well-known 
 method in German philosophy : first set things on their heads, 
 and then anmse yourself at seeing them unable to walk I I 
 wonder if the Bishop is an adept ? 
 
 And now an independent word on " Ipsa," supererogatory 
 indeed, o far as the necessities of my argument stand, but 
 yet furnishing a peg for some tattooing remarks. I confoi^s 
 
A Resume. 39 
 
 this is to me an enticing part of the discussion. It brings to 
 mind the grand old Yulgate of the Catholic Church, whose 
 history would require a small volume. Its text is a composite, 
 eclectic one, so to speak, formed by the fusion of the old Italic 
 and Latin versions in use in the Western Church before St. 
 Jerome, and Jerome's translation. It needs no apology from 
 me, for it remains to-day the most important means at our 
 command for the final settlement of many critical questions 
 connected with the Greek and Hebrew Scriptures. This is the 
 testimony of the ablest Protestant critics — Grotius, Cappell, 
 Mills, Walton, Roberts, and others. " Jerome's old Yulgate," 
 says my opponent, " made direct from the Hebrew, has the 
 masculine 'Ipse' — the modern Vulgate in spite of this has 
 'Ipsa.'" Yes, but lie overlooks the fact that the reading 
 " Ipsa " of the present Vulgate is older than St. Jerome's read- 
 ing " Ipse." When, therefore, my opponent say that " the 
 translators of the modern Yuhjate,^'' as he calls them, " are 
 loithout excuse in axlopting ' Ipsa,' more especially as they had 
 the grand old Vulgate of St. JeroDie before their eyes to keep 
 them right,^'' he talks arrant nonsense. He puts the cart be- 
 fore the horse. 'Tis St. Jerome who is, in this particular, with- 
 out excuse for attempting to make the change from " Ipsa " to 
 "Ipse"; and St. Augustine, his great friend, and St. Ambrose, 
 two giants (with others mentioned above by Cornelius a, Lapide) 
 told him so, and refused to give up their old love " Ipsa " for 
 St. Jerome's " Ipse," and they have been sustained down to 
 this very hour. In this connection let me state a remarkable 
 fact, with an interesting episode, showing the relation of the 
 present Vulgate, as well to the Old Italic or Vulgate and its 
 sources, as to St. Jerome's Vulgate, and showing, too, the 
 tenor of tradition in affecting and determining that relation. 
 
 The Greek word epiousios — meaning '''■ daily, ^' the Latin 
 " Quotidiamim,^^ — is found in the New Testament only in the 
 petitions of the Lord's Prayer, as given both by St. Matthew 
 vi., ii., and St. Luke xi. 3. The Old Latin Version trans- 
 lates epiousios by " quotidianum — daily," in both Gospels, and 
 it is rendered " daily " in both Gospels in the Protestant Ver- 
 sion. When St. Jerome revised the Latin of the New Testa- 
 
40 Ipse, Ipsa, Ipsum. 
 
 ment, lie substituted "supersubstantialem — supersubstantial " for 
 " quotidianuin — daily " in St. Mattbew, but apparently in doubt 
 about his correctness be left " quotidianuni — daily " in St. Luke, 
 and GO it stands in the Yulgate to-day and in the Douay trans- 
 lation. But the " quotidianuni — daily " of the old Latin main- 
 tained, and still maintains, its place in the church service book 
 and offices, in the Liturgies — Roman, Galilean, Ambrosian and 
 Mozarabic — in the celebrated catechism of the Council of 
 Trent even, and in the private devotions of Catholics to-day. 
 They know no other, I may say. It is the remnant of a Ver- 
 sion older than St. Jerome's, as " Ipsa " is such another rem- 
 nant, and although Jerome's revision in this particular is the 
 reading of the Yulgate to-day, it has been powerless to dis- 
 place the ante-Jerome " quotidianuni — daily." I ought to point 
 out that both words appear together in that inexpressibly beau- 
 tiful Post-Communion prayer of St. Bonaventure, beginning : 
 " Transfige Dulcis sime Domine Jesu," etc. The application 
 here, however, is purely Eucharistic and refers solely to the 
 holy and adorable Sacrament of the altar. 
 
 Anent these words a tilt took place between Abelard and 
 St. Bernard. The Saint having occasion to visit the convent 
 of the Paraclete, of which Heloise was Abbess, observed that 
 in repeating the Lord's prayer at the daily hours a change was 
 made in the usual form, the word " supersubstantialem '' being 
 substituted for " quotldianum " in St. Matthew's gospel. St. 
 Bernard forbade Heloise to adopt the former word. As 
 Heloise had made this change under the direction of Abelard, 
 she told him of the prohibition, and thereupon Abelard wrote 
 a letter of defense to St. Bernard, which is extant. The 
 result was that the innovation was disallowed, and " quotidi- 
 anuni — daily " once more rang through the cloisters of the Para- 
 clete. See Canon Lightfoot on Revision, etc. " Ipsa " is the 
 reading of the Vulgate to-day — "the best Version of all those 
 that have come down to us from antiquity." These are the 
 words of Scott Porter ; Canon Westcott, in Smith's " Diet, of 
 the Bible," is almost as strong, and they are certainly confirmed 
 by the action of the Protestant Revisers a little while ago. 
 They made several startling corrections in accordance with the 
 
A ItESUME. 41 
 
 Yulgate. Let me give a very important one — tliey have re- 
 stored the true reading of 1 Cor. xi. 27. For 200 years, to 
 fasten on Catliolics the cliarge of " mangling tlie sacrament," as 
 they put it, tliey read this text conjunctively: "Whosoever 
 shall eat the bread a7id drink the cup, etc." This they did to 
 infer a necessity and obligation for the laity as for the ])riest to 
 f communicate under both kinds, as the conjunctive '* a;uZ" may 
 seem to do. The Revisers have done an act of justice to 
 Catholics by restoring the true reading — "w drlnk,^^ and thus 
 removed a corruption which Dean Stanley owned was due •■' to 
 theological fear or partiality." Other great tributes to the 
 Yulgate I cannot stay to chronicle now, without expanding the 
 letter too much. 
 
 This is not, as I said before, the place to argue nice questions 
 of Textual Criticism and Biblical Hernieneutics, but I cannot 
 allow some very crude and shallow statements of my oppo- 
 nent to pass without correction. He must admit, that it is now 
 absolutely impossible to determine from the Ilcl)rew text 
 direct, without merely speUing it out and, us he thinks 
 inferentially, whether the pronoun is masculine, feminine, or 
 neuter. 71us I have already proved by the testimony of Car- 
 dinals Bellarmine and J>aroiiius. There can be no stronger. 
 We have no Hebrew text older than the Wi centiirxj. My 
 opponent, however, labors to show that because the verb " con- 
 teret " is inasculine, therefore the pronoun is masculine, and 
 that settles the whole thing. Silly nonsense ! Somebody must 
 have told him this in a joke ! What sort of studies has he 
 made in Textual Criticism within the last thirty years? Giants 
 in scholarship have tried to determine this very point, and 
 have so far failed. Why should Liliputs presume ! He ought 
 to know that it is common in the Hebrew Scriptures, idiomatic, 
 indeed, in certain cases, to have pronouns and verbs of the 
 mascuhne gender joined with nouns of the feminine, as in 
 Kuth i. 8; Esther ii. 20; Eccles. xii. 15. Again, there are in 
 the Pentateuch several places in which the masculine pronoun 
 is used instead of the feminine, although the antecedent is a 
 noun feminine; and this construction, I read, occurs so fre- 
 quently that there is every reason to believe that it proceeded 
 
42 Ipse, Ipsa, Ipsum. 
 
 from the original author of the Books. See Kennicott's Bible 
 in loco for the authorities touching the two celebrated texts : Gen- 
 esis XX. 5, and Genesis xxiv. 44 ; also Porter's Bib. Criticism. I 
 speak on authority, of course, as I do not know Hebrew well 
 enough to set up my own judgment. But I refer the Bishop 
 and his Vicar to Cornelius a Lapide, as above quoted, where 
 they will find a critical and exegetical discussion on tliis gram- 
 matical point, eminently Jesuitical, in the true literal sense of 
 the term, that may somewhat enlarge their now apparently 
 very contracted intellectual horizon. A Lapide concludes his 
 argument thus (I translate): " Wherefore it seems to me that 
 MosES IX THE Hebrew heke joined a masculine verb with a 
 
 FEMININE PRONOUN, SAYING III'ASCUPH, ' IpSA CONTERET 
 
 SHE SHALL CRUSH,' TO SIGNIFY THE WOMAN AS WELL AS HER 
 SEED, AND SO THAT THE WOMAN BY AND THROUGH HER SEED, 
 
 TO WIT, BY Christ, should crush the head of the serpent." 
 Kow I am familiar with the critical literature in Greek and 
 Latin touching all these three respective readings, and so pro- 
 foundly convinced am I (catching, as I think I do, *^he very 
 quintessence of the idea involved in the first clause of the text), 
 that Moses wrote the feminine pronoun, that I will discuss the 
 matter with the Bishop before a committee of Protestant 
 clergymen in this city — say the Peverend Doctors Bennet, 
 Pope, and Macrae, if these gentlemen will pardon my using 
 their names — and at such time as may be arranged, when I will 
 undertake to maintain that position. I can lay claim, indeed, 
 to no special spiritual perception or illumination on such a 
 matter, but there is to my mind a higher criterion of genuine- 
 ness than MS. authority. There is what Griesbach calls an 
 "interna bonitas"; there is what Bengel calls an " adamantina 
 cohaerentia," which, he says, speaking of a matter very like 
 this, " compensate for the scarcity of MSS." These words are 
 almost untranslatable. 
 
 But 1 hear some one ask : What about the appalling critico- 
 cyclonic cataclysm on " Ipse " from De Rossi, whom my oppo- 
 nent describes as " A famous living Italian Roman Catholic 
 scholar of catacomb-inscription celebrity?" Ye Gods! Is it 
 true, then, that whom you would destroy you first make mad ? 
 
A Resume. 43 
 
 Has this writer no friends — "learned friends" of conrse I 
 mean, who, if they cannot help him, might save hiui from — 
 himself f Verily "an enemy hath done this!" Has Bishop 
 Kingdon "sold" his friend? Or can I trust mine eyes? 
 Will it now be wondered at that, profoundly distrusting the 
 honesty of this writer, I sought to meet him face to face before 
 my fellow-citizens, where I could unmask his presumptuous 
 pretentiousness, his little shifts and miserable subterfuges, and 
 hold him up to the piercing gaze of every man who values 
 truth more than empty semblance of victory, honesty more 
 than mere vainglorious triumph over an opponent ? I believed 
 him to be a master in the art of suppression and misstatement, 
 and, therefore, I preferred "the limited area of the Institute" 
 which he so pathetically deprecated, the " Fifty Years of 
 Europe " — " the audience fit though few " before whom casti- 
 gation for dishonesty would be administered on the spot. I 
 am magnanimous enough, however, to say that the religious 
 position of a ritualistic minister, so-called, is intellectually sim- 
 ply so contemptible that honesty in a matter like this is too 
 much to expect. 
 
 LETTER HI. 
 
 IPSE, IPSA, IP8UM — A RESUME. 
 
 To the Editor of ilie Globe : 
 
 Sir, — Here is a writer steeped to the lips in vanity and self- 
 conceit, signing himself " Priest of the Mission church " (and 
 I am told an Oxford graduate), anxious to instruct " IJiblical 
 students," barefacedly pretending to speak with knowledge of 
 and to quote from a learned work which he evidently never 
 saw, and about which he by his own confession — hahemus con- 
 Jitentein reum — knows absolutely nothing ! No, not even the 
 name of the author ! Good Heaven 1 The great and saintly 
 Father John Bernard De Rossi, of Parma, " the last of the 
 Tribunes" of that period in Sacred Criticism brought back 
 
44 Ipse, Ipsa, Ipsum. 
 
 from Heaven and by a new ritualistic theory of Metempsycho- 
 sis transformed into the great CathoHc Archaeologist, Commeii- 
 datore G. B. De Rossi, now at Home, aged about sixty-five ! — 
 and this by the "Priest of the Mission church!" Oh, no! 
 Thaumat gist though he fain would be thought, he cannot 
 hope to d' what the Pope and the whole college of cardinals 
 could not do ! The humble Priest and Professor, the learned 
 Hebraist, the pet and pride and darling of Pope Pius \I. and 
 all Europe for his Biblical scholarship, who spent his life and 
 fortune in collecting MSS. and rare editions of the Hebrew 
 texts, for which the Emperor of Russia, in vain, offered him an 
 enormous price, and which Pius VI. delicately proposed to buy 
 for the Vatican, but which De Rossi bequeathed to the library 
 of his native city, — to attempt to rob him of all his glory, and 
 by the " Priest of the Mission church ! " Fie ! O Fie ! 1 may 
 well say to him with Prince Hal : " What trick, what device, 
 what starting hole canst thou now find out to hide thee from 
 this open and apparent shame ? "' To conscientious readers of 
 these letters I say : Thrust this slmfiiing witness out of court, 
 and if you seriously wish to know the teachings of the Catholic 
 church on any question, go to some duly accredited exponent 
 of her doctrine, and not to a man who has shown himself to be 
 one of those of whom St. Leo observes in forcible terms that 
 " they have made themselves makers of error because they 
 would not become the disciples of truth." To " Biblical stu- 
 dents " let me say that De Rossi published this volume just 
 one hundred years ago this very year, as an aj^pendlx to Dr. 
 Kennicott's great Hebrew Bible, and a fifth volume in 1798-9 
 and he died in 1831. Now, if it in the remotest way affected 
 my position, or the state of the question at issue, I could not 
 safely accept a quotation from De Rossi by my opponent — I 
 would not trust liim. But it just plays my hand — it establishes 
 by strong evidence the currency of the third reading, " Ipse."' 
 This was a part of my case — to establish the fact of three read- 
 ings, not two only as the Bishop and his Vicar alleged. 
 
 Let me dispose of De Rossi while I have him in hand. My 
 opponent quotes him as saying: "The masculine reading is 
 better, by which the bruising of the serpent is ascribed imme- 
 
A Resumk. 40 
 
 dlately and alone to the Seed of the woman, and from wltich 
 the redemption, power and divinity of the Messiah are ph\inly 
 elicited." Perfectly Catholic doctrine, and exactly my position 
 stated in my first letter and repeated often in this. Where 
 does the comfort for my opponent and the Bishoj come in ? 
 The masculine reading may be, verbally and critieally speak- 
 ing, the best — we are not now discussing that — and, no doubt, 
 this is what De Rossi meant, and clearly enough said, too, had 
 we his words before us in the original ; for as I shall make 
 very clear directly, whether we read Ipse, Ipsa or Ipsum, the 
 result and meaning is absolutely the same — that is to say, the 
 Ijruising or crushing of the serpent is ascribed immediately 
 and alone to Christ, and its whole si(jnificance for us comes 
 from His Redemption^ Power and Dimnity. This is the 
 pure Catholic doctrine with which I have all through scalded 
 my opponents; and will anybody believe that the genuine 
 " Father " De Rossi did not know it and hold it, too '{ Yes, 
 thank God ! A Priest of the Catholic Church can never pub- 
 licly deny her tenets and at the same time claim to be in full 
 communion with her, and to teach doctrines whose true and 
 logical home, if they are worth anything at all, is eUeiohere ! 
 Can I point out to the writer in clearer terms the contradic- 
 tions and confusion in which he involves himself, and those 
 who fatuously follow him, by persisting in his concentrated 
 calumnies against the Catholic Church and her teaching in this 
 particular ? But more anon. 
 
 Again De Rossi is quoted : " The present reading of the 
 Yulgate ought to be amended by the authority of the church." 
 Good Catholic sentiment again ! I had already anticipated it 
 when I said, in my first letter, that "I as a Catholic have no 
 more interest in retaining 'Ipsa' — She in the text than he 
 (Bishop Kingdon) has, so far as the Immaculate Conception is 
 concerned, and that if it be found that ' It' or 'He' and not 
 'She' is the true reading the correction will no doubt be 
 made." De Rossi's words just quoted very well interpret and 
 explain his view of the whole matter, and put it exactly in ac- 
 cord with " the pure Catholic doctrine " spoken of above. The 
 proud boast of the Catholic church is that in matters of doc- 
 
46 Ipse, Ipsa, Ipsum. 
 
 trine affecting God's sacred truth she is semper eadem — To-day, 
 Yesterday and Forever the same. Will anyone believe that a 
 verital)le and loyal priest of that church, in suggesting a merely 
 verbal change in a certain document in her custody, meant to 
 charge her witli doctrinal error which he proposed to correct 
 by the change ? Bah ! Tell that to the marines. De Rossi, 
 as a learned priest, knew quite well, as we do now, that his pro- 
 posed change made no difference in the sense, but as a stickler 
 for critical nicety and absolute, literal correctness, merely for 
 its own sake, he hoped the churcli, in which he expressly rec- 
 ognized the power, would make the change. Now Bible revi- 
 sion is not made every day in the church of God for a merely 
 verbal whim, but Pius VI. might have obliged his friend De 
 Rossi by making the change just as a delicate compliment to 
 liis great industry in collecting MSS. ! It would not have 
 made the slightest difference doctrinally speaking, and De 
 Rossi would have been, what he no doubt was, a devout 
 believer in the Immaculate Conception all the same, and long 
 before it was defined ; and, besides, the pardonable vanity of a 
 pious enthusiast in merely verbal perfection would have been 
 gratified by the Pope's adopting his proposed emendation. 
 Pius VI., however, was not much of " a ti'ue Catholic (Caw- 
 tholic) Christian " anyhow, and it would appear that the good 
 De Rossi's pet wish was not gratified, and the Vulgate remains 
 in statu quo. 
 
 Anent De Rossi my opponent again says : " Here then is 
 overwhelming evidence of the accuracy of our translators of 
 the Bible in this particular." What must our readers think of 
 such diisgraceful muddling up of the question to be discussed ? 
 More than once have I pointed out that we were not discussing 
 the relative merits of readings or versions, and yet at every 
 turn my opponent tries his dodging and shuffling, but his Pro- 
 tean dishonesty will not save him from the scorn of all fair 
 men. Now, while unfortunately for him and the Bishop the 
 whole question over which they have made such hideous 
 grimaces is, as I shall further re-state, the veriest verbal quillet, 
 yet is it not the most solemn trifling with the intelligence of 
 their readers to say that " It," the actual Protestant reading, 
 
A Resume. 47 
 
 and " He " are identical as words I Of course, I offer no crit- 
 icism on the Jilleged quotation from De Rossi. Did the logical 
 requirements of this argument, however, permit it, I could very 
 interestingly discuss the value of some of the MSS. mentioned 
 when compared with those in favor of the other two readings, 
 Ipsa and Ipsum. Such a course on my part would very prop- 
 erly be taken as an insult by readers who have a right to expect, 
 and I think demand from me a logical treatment of the subject 
 in hand. 
 
 I will bunch the balance of his last letter with the first 
 directly. 
 
 To sum up, I have now proved beyond cavil, I think, the 
 existence of the three readings — Ipse, Ipsa, Ipsum. The con- 
 troversy over them between Catholics and Protestants, learned 
 men on both sides have long since repudiated as unmeaning 
 and useless. It possesses interest and importance as a question 
 of Biblical criticism only, and that of the lower kind, but it in 
 no way affects any truth of Revelation or any matter of Catho- 
 lic doctrine, because, when properly understood, tlie sense is 
 the same to Catholic and Protestant alike, to the Catholic at all 
 events, which is now the important point. 
 
 I beg my readers to keep clearly in mind that the battle- 
 ground is the first word of the second clause of the text. Gen- 
 esis iii. 15, to wit : He, She or It shall bruise or crush thy 
 head. 
 
 Now my case against the Bishop and his Vicar requires, to 
 be submergingly complete, that I prove, that according to 
 Catholic teaching and authority there is absolutely no difference 
 in meaning between the three readings. I have already often 
 stated the fact. Now to the proof. 
 
 My first witness will be Cornelius a Lapide already quoted. 
 I translate : '''•Note in ilie first 'place, tJiat none of these three 
 readings is to he rejected / on the contrary they are all trueP 
 
 Tirinus — Commentary on the Old and New Testament — 
 speaks of the three readings and then says : '■''Sed in idem redit 
 — but it amounts to the same thing." 
 
 Suarez (1617), of whom the admirable and celebrated Protest- 
 ant philosopher Grotius wrote : " So profound a philosopher and 
 
48 Ipse, Ipsa, Ipsim. 
 
 tlieologian that it would be hardly possible to find his equal" 
 — Suarez says, in speaking of the three read in js : " Sensus 
 tcaner idem est — Notwithstanding (the three readings) the 
 sense comes to the same thing." The lovers of Mary in paitic- 
 ular owe the deepest gratitude to tiie truly illustrious and re- 
 vered name of Suarez ; for the whole body of Marian doctrine 
 has never been drawn out with a fulness and accuracy com- 
 mensurable with that exhibited in his second volume on the 
 Incarnation. Could I be fairly charged with a design or a 
 desire • to seethe the kids in tlieir mother's milk," if I were to 
 recommend to the Bishop and his Vicar a brain-bath in this 
 volume, with frequent douches thereafter for those parts of their 
 cranial anatomy that remained morbidly sensitive on the quan- 
 tum of honor due the Blessed Mother ? 
 
 I here beg publicly to thank my dear friend and old teacher. 
 Father Dixon of Newcastle, for the use of Suarez. He sent it 
 me after he had seen my letter in the papers, and in confirma- 
 tion of my position. I am glad to have an opportunity to turn 
 it to account in this connection. He is absolutely the only 
 " learned friend " who has bothered himself about me. Doubt- 
 less, those of them who know me think I can be safely trusted 
 with such a theological choice as this. 
 
 Again : I have in my hand the great work — De Divina Tra- 
 ditlone et Scrq)tura: On Divine Tradition and Scripture — 
 by perhaps the greatest theologian to-day in the Church, the 
 Jesuit Cardinal Franzelin. Ttmching Ipsa and Ipse he says : 
 TJie truth tawjht ly doth is the same, p. 536. 
 
 Again : Ward's Errata says : " Whether we read ' She ' 
 shall hruise, or, ' Iler seed ' — that is her Son, Christ Jesus, \oe 
 attribute no more, or no less to Christ, or to his Mother, hy this 
 reading or ly that^ 
 
 Let me add to those authorities our own Archbishop O'Brien 
 in his marvellously beautiful little book " Mater Admirabilis." 
 I can quote twenty more to same effect, but enough. 
 
 The tide has long since risen above their heads, submerged 
 and engulfed my opponents, but I feel bound to sliow how 
 outrageously wicked and malicious the Vicar can be in his dis- 
 regard of all logic, and the violation of all the laws of manly 
 
A Resume. 49 
 
 and straightforward polemic. Hitherto my criticism lias been, 
 from the exigencies of my case, mainly constructive, but here- 
 after I shall turn my attention to destructive work, and though 
 the material in ray path is abundant I will not loiter. 
 
 LETTER IV. 
 
 IPSE, IPSA, IPSUM — A KESUMii. 
 
 To the Editw of the Globe : 
 
 Sir, — The argument on the main question is finished, and I 
 might here rest my case, satisfied, indeed, that I have fairly " 
 accomplished the task imposed upon me by Bishop Kingdon's 
 wild statements, illustrated by his little diagram, and his 
 Yicar's cachinations in support thereof. I have met my oppo- 
 nents — 
 
 " dareful, beard to beard, 
 And beat them backward home." 
 
 The Yicar has, however, so encrusted the matter with irrele- 
 vant rubbish that might mislead the general Protestant public, 
 and dim the clear impression I have sought to give, that I 
 crave the patience of my readers while I disengage it from this 
 encnistment. 
 
 Complaints have been made against me that I have been 
 imduly severe in my language to " educated English gentle- 
 men holding the Orders of the Church of England." Now I 
 said nothing about that apocryphal entity known as the 
 " Orders of the Church of England," but as to the " educated 
 English gentlemen " — well, I had always been taught that edu- 
 cation and station had their obligations — their duties as well 
 as their rights. Nohlesse oblige, my opponents and their apol- 
 ogists should remember. My walks in life have been suffi- 
 ciently varied to give me some idea of ecclesiastical brawling 
 and blackguardism in regard to the Catholic church, her teach- 
 ing and her institutions. I have on my table a work of 606 
 
50 Ipse, Ipsa, Ipsum. 
 
 pages, entitled " The Varii tions of Popery," l)y the Rev. Dr. 
 Edgar, an Anglican clergyman in my own dear Ireland. I 
 dip into this now and then when my hrain is sluggish and in 
 need of a tonic, when 1 wish to indulge in that elan (Iere,y)}'it 
 which, from a merely natural and intellectual standpoint, floods 
 my mind and heart at the very thought that I am a " Papist " 
 — and hy the pure mercy of God. But who cotnmenced the 
 "offensive" in this discussion? Did I not treat Bishop King- 
 don with the utmost courtesy and respect? Turn to my first 
 letter of Nov. 2ith. Tlie complaints against me well illustrate 
 the truth of what I said early in this letter — "that there is one 
 obligation of honesty and decorum imposed on a Catholic and 
 quite another on a Protestant." Is it nothing, then, I ask fair- 
 minded Protestants, that the church which I love more than 
 my life is accused of " enormities," " impieties," " idolatries " 
 and blasphemies, and that I am personally charged with 
 ^^ accepting ^^ and practising the same? And by whom ? By 
 one of a so-called religious " school " (I cannot call it a Church) 
 that in the face of history, in defiance of contemporary decla- 
 rations on the part of the Anglican Bishops, and contemporary 
 decisions of the Ecclesiastical Law Courts, proclaims the iden- 
 tity of the English Church of to-day with the Apostolic Church 
 and the pre-Keformatiou Church in England, and maintains 
 doctrines which are reprobated by the Bishops and three- 
 fourths of the Anglican comnmnion, and iises ceremonies which 
 are condemned by its formularies, and prayers which are de- 
 clared blasphemous and rites which are declared idolatrous ! 
 At present I refrain from illustrating these statements for my 
 Protestant fellow-citizens by an account of what took place in 
 London at the funeral of a leading Ritualist recently deceased. 
 Yet in the face of all this I do not forget the Christo-centric 
 teaching of patience and self-denial i7t: .-• ";\'-;;'.ts, nor yet His 
 own example in dealing with the desecrators of the Temple. 
 He was the Prince of Peace, but I ween He sanctioned no 
 methods for fo. warding peace which did not uphold the 
 supreme authority of the truth. I have sat at the feet of some 
 of their ablest lecturers and teachers of Divinity, and am as 
 famihar with the symbolic and doctrinal writings of the Prot- 
 
A Rksumk. 61 
 
 estant deuoniiimtions as most laymen, and I can appeal with 
 absolute contidence to hundreds of my Protestant friends and 
 associates when I say, that I never in my life maligned, slan- 
 dered or misrepresented a Protestant liroiid, ov co/nmcncal a 
 religious discussion. I do not like religious polemic, vnd I 
 have invariably acted otdy on the defensive, and I can again 
 appeal to honored names among the Protestant clergy, even of 
 tliis city, whose friendship I have the pleasure to claim. }>ly 
 motto has ever been, " Beware of entrance to a (piarrel," espe- 
 cially a religious quarrel ; however, I have just human nature 
 enough in me to adopt the rest of this quotation : " but, being 
 in (the quarrel), bear it that the oi)posed may beware of thee." 
 I am emphatically a man of peace — but not " peace at any 
 price." 1 am not content that any theological fraud or 
 Ijoanerges who chooses shall by caricature, insult, calumny and 
 outrage of Catholic belief " make a wilderness and call it 
 peace." That would be subordinating tfuth to peace, and con- 
 sequently traitorous. The distinction between Christ and 
 Iscariot must be kept clear at least in matters of religion. 
 
 What I desiderate in Protestant teachers is a knowledge of 
 the Catholic doctrines they attack. AYe will then have less of 
 the wild figments of hysterical imaginations and pandemonium 
 caricatures of beliefs in defence of which the mightiest intellects 
 that ever adorned our race have found their highest sphere, 
 and of which genius allied with sanctity have ever been the 
 most persuasive and enthusiastic exponents. 
 
 In this discussion I ask no quarter from my opponents — I 
 will give none. On them I will have no mercy, controver- 
 sially speaking; and I have about as much sympathy for them 
 as St. Paul felt for " Alexander the Coppersmith," for whom 
 lie desired " a reward according to his works." They have 
 both maligned the Catholic church, and set oflE their own sect 
 in opposition to their burlesque of her, but, nevertheless, iu 
 what I have hereafter to say, I will not " carry the war into 
 Africa" beyond repelling their attack. Beside my opponents 
 I have no quarrel with Anglicans or Anglicanism. There are 
 niany non-Catholic friends who will be pained by my course 
 and my utterances in this matter. They cannot feel it more 
 
52 Ipse, Ipsa, Ipsum. 
 
 keenly tlian I do, but the fault is not mine. The duty of 
 speaking out has been cast upon me by a gross and wanton 
 attack, wholly unprovoked in the quarter from which it came. 
 Common justice, therefore, demands that the responsibility for 
 unpleasantness be put on other shoulders than mine. So far as 
 in me lies, I do not propose " to hold the truth of God in in- 
 justice." Religious systems are one thing — individuals quite 
 another, and individual religious life I have ever regarded as 
 the most sacred of things. I have hundreds of Protestant 
 friends whom I resjiect and love, and to whom, as man to man, 
 I am much indebted, biit even in this so-called Protestant com- 
 munity, I want it distinctly understood I do not fear them. I 
 will defend my religious creed when attacked, with their sym- 
 pathy and approval of fair play if I can get them, but in spite 
 of all, if I cannot. On the ])altle-lield of pure theology, science 
 and philosophy and not Biblical research nor mere ritualistic 
 vagaries, must shape religious polemics in the future, for all at 
 least who feel their responsibilities and grasp the importance 
 of the issues. 
 
 So mvjh have I been led to say by the criticism — written 
 and spc-vcn — on ray style of conducting this controversy. I 
 must now hasten to the work. 
 
 " It is much more easy," justly remarks a writer, " to catch 
 popular approval by the briUiaiicy of an assault, than to com- 
 mand it by the steady virtues of a defence." " Error," says 
 the Chinese proverb, " will make the circuit of the glo])e while 
 Truth is pulling on her boots." An unscrupulous writer can 
 make a statement in a half-dozen lines which it wcmld require , 
 a volume to answer. The accusation or proposition may be 
 short and stinging; the answer is a]3t to be long and dull. 
 Everyone has felt the truth of this. Kingsley's charge, for 
 instance, against the Catholic priesthood is contained in six and 
 a half lines, and yet it drew from Cardinal Newman that 
 epoch-making book, the " Apologia," which entombs Kingsley's 
 reputation, and many other like things, for all time. To com- 
 pare small things Avith great, it is the same here. The Bishop's 
 Yicar has made a number of statements in his characteristically 
 grandiose way — hardly 07ie of which is correct. To make his 
 
A Resume. 53 
 
 demolition as thorough and complete as any demolition can be, 
 I am obliged to track him through all his sinuosities, and to 
 expose his ignorance and recklessness, so that not one shred or 
 tatter of truth will be left to cover his hideous nakedness. It 
 is a wearisome affair, but truth obliges to it, and I have no 
 choice ; but I will make the journey as interesting as possible. 
 Now, in my first letter I said : " Of course I am not now dis- 
 cussing the truth of this doctrine (the Immaculate Conception), 
 but simply correcting an amazing misconception." Here I ex- 
 pressly disclaimed the intention of discussing the doctrine, and 
 I did not discuss it — such a thing was out of place then. The 
 Eishop has stated that Ipsa was a misprint for Ipse, altogether 
 ignoring tlie fact that there were three readings in good form 
 here. His Lordship's way of putting the question was bad 
 enough, and disgraceful and humiliating enough as a matter 
 of mere scholarship ; but to follow it up with the statement so 
 minutely xoorded that thirty-three years ago such misprint led 
 to the pronmlgation of the dogma of the Immaculate Concep- 
 tion by the Roman Catholic church, was unpardonable in a 
 man with the honors of the Anglican Episcopate fresh upon 
 him, and thus filling a position where, according to St. Paul, it 
 behoveth him to be ''a teacher": 1 Tim. iii. 2. In my inno- 
 cence of what simple ignorance, iron-clad by prejudice could 
 do, I mildly called the Bishop's proposition " an amazing mis- 
 conception." But notwithstanding St. Paul's injunction again 
 that a Bishop "must have a good testimony from them who 
 are without," Dr. Kingdon seemed to stick to it. It became, 
 therefore, logically necessary to reduce the matter to charge 
 and counter-charge. I denied point blank both of the Bisho})'s 
 assertions, as matters of fact ^ and, as I think, proved my case 
 even in my very first letter, and hefore there api)eared on the 
 scene the " Priest of the Mission Chapel," that " true Catholic 
 (Caw-tholic) Christian," the new Keeper-ix-ordinakv, in this 
 city, of the types and blocks and chromo-process from and by 
 which Popery is ever hereafter to be printed off ; the ti'adi- 
 tional fictions, sophisms, calumnies, mockeries, sarcasms and 
 invectives with which Catholics are to be assailed. In the lan- 
 guage of Art he has now given us a "• proof copy." He no sooner 
 
54 Ipse, Ipsa, Ipsum. 
 
 enters the lists than, having told the Bishop his statement was 
 " too bald and unqualified," he proceeds to create an adver- 
 sary for his own little "lawn tennis set," and launches into 
 an attack upon the doctrine of the Immaculate Conception, 
 the truth of which I had not discussed at all, because, not be- 
 ing involved in the argument I had to make against the 
 Bishop, I was logically bound, and by respect for the intelli- 
 gence of my readers, to disclaim its discussion. He begs the 
 question by calling Ipsa a mistranslation, raves about " the undue 
 exaltation of the Holy Virgin" resulting from it, and walks 
 straight into the yawning abyss of the most degrading indiflfer- 
 ence to all logical decency, truth, and self-respect, by asserting 
 that " Pope Pius IX. when promulgating the Dogma in S. 
 Peter's at Rome, Dec. 8, 1854, alluded, for its defence, to this 
 very textP The itahcs are mine. "What monstrous perver- 
 sion of the truth ! Has this writer become so maniacal, so 
 satanized in his hatred of the Catholic church, and the honor 
 given our Blessed Lady therein, as to renounce all sense of re- 
 sponsibility for his utterances? Cannot others read as well as 
 he ? I hold in my hand the original Latin Decree on the Im- 
 maculate Conception known as the Bull " Ineffabilis." It con- 
 sists of twenty-eight sections. Let my readers remember that 
 I asserted the importance of this whole text — Gen. iii. 15 — to 
 Protestants and Catholics alike and for the same reasons, alto- 
 gether apart from any question about the Immaculate Concejv 
 tion, but I narrowed down the discussion to the frst word of 
 the second clause — He, Shk, or It, shall bruise or crush thy 
 head. This is just where the Bishop put the matter by his 
 statement, and this is just the very ring-bolt to which I shall 
 hold him and his Vicar. The first clause — " I will put enmi- 
 ties between thee and the woman, and thy seed and her soed " 
 — is outside of our discussion and altogether irrelevant to it. 
 Yet it is the first clause only that is quoted in the Bull or 
 Decree, and then only in a summary of Patristic teaching on 
 the Blessed Mother ! It occurs twice as follows, — I translate : 
 . . . . " but (God) also raised in a wonderful manner the 
 hopes of our race, when He said : ' I will put enmities be- 
 tween thee and the woman, and thy seed and her seed.' They 
 
A Resume. 65 
 
 (the Fathers) have taught that in this divine declaration was 
 clearly and plainly showed forth the Merciful Redeemer of 
 the human race — namely, Jesus Christ, the only begotten Son 
 of God, &c., &c." I translate from the Latin only enougli to 
 give the context, and I point it exactly as in the original. This 
 is from the twelfth section of the Decree. Again, from the 
 seventeenth section I translate : " Then, too, they (the Fathers) 
 published their belief .... that her (the Blessed Virgin's) 
 coming was foretold by God himself on the occasion when he 
 said to the serpent : ' I will put enmities between thee and the 
 woman.' " Kow this first clause of our text stands in the 
 original in quotation marks just as I have given it and set 
 off as that part of the text used, in both sections. And so 
 the first clause is used by the great Jesuit Passaglia, called 
 " the Theologian of the lunnaculate Conception," in his work 
 already referred to, as well as by other eminent Catholic writers 
 on this doctrine who have referred to this text at all. And 
 some eminent theologians do not use in their argument for 
 the dogma even the first clause. I have before nie Ilurter's 
 " Dogmatic Tlieology," in three volumes — a work of the highest 
 authority. The author is to-day a Professor at the University 
 of Innspruck, and a son of the illustrious Frederick Von 
 Hurter, called by Sebastian Brunner " the apostolic historian 
 of the XlXth century," and who, though a Protestant clergy- 
 man, undertook to write and did write, in £our volumes, 
 after twenfy-four years' labor, the famous history of that great 
 Pope, Innocent the Third. He got bis reward even here — 
 Faith! For St. Paiil says — '■^ Fides est don uin Del : Faith is 
 the gift of God." The profound studies and investigation at- 
 tending this stupendous work led him into the fold of the Cath- 
 olic church. Father Hiirter's volumes are the text-book in most 
 of the Catholic Theological Seminaries throughout the world. 
 In his second volume, page 387, he is discussing in his enchant- 
 ing way the doctrine of the lunnaculate Conception, and says 
 in a note — I translate: "Mayhap some one will look for an 
 argument drawn from Genesis iii. 15: I tmll put enmities, 
 <('('., which text Catholic theologians freely use. But since we 
 do not need this argument, i&c, i&c, cfec," and he then passes 
 
66 Ipse, Ipsa, Ipsum. 
 
 to criticisms of and suggestions about it. Now in the face of 
 all tins, even as to the use made of the first clause of our text in 
 the Decree, does it not display in this Yicar an impudence and 
 ignorance colossal in their criminality when he says that Pius 
 IX. alluded " to this very text " for a defence of the doctrine 1 
 But let that pass as regards the first clause, with which I am 
 not concerned in this controversy. What about the second 
 clause, or rather its first word? It remains just as I have 
 stated — indifferent to He, She, or It so far as the Immaculate 
 Conception is concerned, or the honor paid the Mother of the 
 Redeemer by Catholics, and absolutely without any weight or 
 bearing, in the Vicar's sense, on the pronmlgatlon of the doc- 
 trine by the Pope. And yet in a letter to his Vicar the Bishop 
 himself says " that the mistake Ipsa for Ipse had acquired a 
 tremendous importance from being quoted in the promulgation 
 of the dogma of the Immaculate Conception by Pius IX." 
 Are any words too strong to express the indignation a Catholic 
 must feel at such an exhibition, in high places, of absurdity 
 and silliness so gigantic in regard to his religion, and in persons 
 who besides have the cheek and assurance to publicly criticise, 
 slander, and malign it! Does Bishop Kingdon knew Latin 
 well enough to read the Papal Decree, and if — yes, has he read 
 it — understandingly '{ I cannot believe it, because if he did 
 he would not be such a madman as to pen such stuff for the 
 public. Wh}*, Ipsa, as we are discussing it, does not appear 
 at all in the hull or decree ! The second clause of our text is 
 not even quoted, properly speaking, but is only referred to in- 
 directly, and the idea expressed paraph rastically, while the first 
 clause is quoted verbatim and with absolute precision in quo- 
 tation marks as I have given it above. Here is the strongest 
 paraphrase of the second clause that occurs in the decree which 
 I gave for the Bishop's benefit, to wit : " Quae procid duhio 
 verienatum ejusdem serpentis caput contrivH: who (referring 
 to Mary) without doubt crushed the empoisoned head of that 
 same serpent." But this is simply the idea conveyed by the 
 clause itself as it stands in the full text, where it is much 
 stronger as expressed by the Almighty than when paraphrased 
 as in the decree. Will the Bishop, or any one for him, point out 
 
A Resume. 67 
 
 how the words or ideas even of this clause have acquired such 
 " a tremendous importance " by appearing in the decree pro- 
 mulgating the dogma of the Immaculate Conception, so re- 
 cently ago, when they had already been used and expressed in 
 a stronger and more emphatic and more authoritative form if 
 possible by the Catholic church herself in the Old Vulgate 
 land the New for fifteen hundred years before an Anglican 
 Protestant Bishop or ritualistic Vicar had been thought of — 
 except in the Counsels of God! Indignation retires before 
 the saddening pity evoked by such reflections. So far as my 
 own personal feeling is concerned, I rather thank the Bishop 
 and his Vicar for the delight they have given me in making 
 or renewing my acquaintance with thoughts so elevating as 
 those suggested and inspired by my subject-matter ; but I de- 
 plore it because of the scandal given to the " little ones " of 
 their own flocks who look to them for guidance in spiritual 
 matters — " the little ones " wJio don't hnow ! The mild-man- 
 nered and sweet-tempered good "Queen Bess," the abl^est 
 " Pope " the " Church of England, as by law established," ever 
 had, used to say to her Bishops when they misbehaved : 
 " Proud Prelate ! I made you a Bishop and, by God, I will 
 unmake ; I will unfrock you if you don't look sharp ! " 
 Green's " Short History of the English People," p. 383, is ray 
 authority. What would she do in a case like this ? 
 
 LETTER V. 
 
 IPSE, IPSA, IPSUM — A RESUME. 
 
 To the Editor of the Glohe : 
 
 Sir, — In very weariness of spirit and disgust unutterable I 
 would turn away from this Vicar and his disreputably ignorant 
 ravings ; I could say with the impatient Hotspur : 
 
 "I had rather live 
 With cheese and garlick in a windmill, far, 
 Than feed on cates, and have him talk to me, 
 In any summer-house ni Christendom." 
 
58 Ipse, Ipsa, Ipsum. 
 
 But I am obliged to prove in detail the damning charges I 
 have thus far inaintained against him, and must, therefore, 
 sift his every assertion. He complains, he charges that Pius 
 IX. set up in Rome, to commemorate tlie pronmlgation of 
 the dogma, a figure of the Blessed Virgin trampling the ser- 
 pent under foot — " and without the holy child, mark you, in 
 her arms," he emphasizes. That is, he accuses Pius IX. of 
 excogitating out of his own brain the idea of such a figure as 
 something brand new and manufactured pro re nata, for the 
 sole purpose of memorizing the pronmlgation of the dogma, 
 and he adds that "this representation .... has been for 
 years and still is very common among Roman Catholics." 
 Now, notwithstanding the aifectation of learning and tone of 
 confidence of this writer when instructing the public on the 
 " enormities," " impious acts of worship," " impious utter- 
 ances," and " idolatrous devotions " of " the Roman church," 
 his ludicrous and audacious ignorance brand him as the most 
 gigantic fraud in this community. 'Twas a remark of an old 
 Jesuit priest that religion suffered more from the sayings and 
 doings of '"'■ Pious fooW'' than from any of its open and pro- 
 fessed enemies. I have lately, in utter desperation at his 
 fatuity, frequently asked myself if the Bishop's Vicar was one 
 of the brotherhood ! Let us see. I have already explained 
 the Catholic meaning of the words — "She sliaU crush thy 
 head^'' etc. Let me pay him the compliment of adopting, as 
 well and fully expressing the Catholic doctrine, his own closing 
 words in his last letter — that cataclysmal letter in which he, 
 only ignorantly^ I would charitably believe, tried to palm off 
 on some of his innocent fellow-citizens and readers, the words 
 of Father John Bernard de Rossi, who died 57 years ago, as 
 the utterance of the present Catholic Archaeologist, Giovanni 
 B. de Rossi, or liis brother Michael — the " famous living Italian 
 Roman Catholic scholar of Catacomb-inscription celebrity" as 
 he alinost hyperbolically called hitn, because lie thought he 
 would help him through with his little " lawn tennis set." The 
 Vicar writes : " It was to the Seed of the Woman, God Incar- 
 nate, directly and personally, that the crushing of the Serpent's 
 head was attributed, not to the Woman nor to Him in conjunction 
 
A Resume. 6^ 
 
 with Her, but to Him al&ne, and it is in Ilim and through 
 Him, that all faithful Christians are enabled to crush Satan 
 under their feet also^ The italics are mine. Wliat is the 
 story of Balaam? Verily does history repeat itself! And 
 what does St. Paul mean when he says that " the wrath of God 
 is revealed from Heaven against all impiety and injustice 
 of those men that detain the truth of God in injustice?"' 
 How very like the language of the old Catholic Saints and 
 Doctors is that of the Vicar, just quoted ! For instance, the 
 Bishop's "unreliable" St. Bernard says: "Christ crushed the 
 serpent's head by his death, suffering Himself to be wounded 
 in the heel. His blessed mother crushed him likewise, by her 
 co-operation to the mystery of the Incarnation and by reject- 
 ing, with horror, the very first suggestion of the enemy, 
 to commit even the smallest sin." St. Gregory the Great 
 {3£or. i. 38) says : " We crash the serpent's head when we ex- 
 tirpate from our heart the beginnings of temptation, and then 
 he lays snares for our heel, because he opposes the end of a 
 good action with greater craft and power." I cannot forbear 
 referring here to an injunction my dear, good Irish mothei* 
 used to give me, when a boy rambling in the woods, to always 
 kill the first snake of the season that 1 met with, and never 
 to allow one to cross my path — an injunction I have not yet 
 forgotten. This is doubtless the survival of some old " Popish " 
 superstition which would seem to have overmastered even the 
 great St, Patrick, and from whom one of his daughters in the 
 faith may have inherited it ! Now, I suppose this writer will 
 admit that the Mother of our Lord was a "faithful Christian." 
 He himself calls her the " Chief of Saints." Why then is it 
 unlawful for Catholics to say that she crushes Satan under her 
 feet, in his own words just quoted, and those of St. Bernard 
 and St. Gregory ? The Vulgate, Douay and Wycliffe's version 
 of the Bible do say so and Catholics say so too — and that is all 
 they do say. Wherein does their meaning, when properly 
 understood as I have explained it from these great Catholic 
 saints, differ from the Protestant meaning attached, I trust, 
 to " It or He shall hrtiise thy head ? " It differs not at all. 
 Christ Jesus — the only name under Heaven given to men 
 
60 Ipse, Ipsa, Ipsum. 
 
 whereby they must be saved — crushes the serpent's head by 
 the prowess of His own Divinity, Power, and Virtue ; His 
 Blessed Mother and all other "faithful Christians" in, through, 
 and by Him — by giving birth at once to her Son and Kedeemer 
 and in the words of the promulgating Decree — " hy that virtue 
 with which she was endued fi'om on high.''"' Section 15, 
 
 Why should not, then, the representation of the Blessed 
 Mary, declared by the Angel to be " full of grace," and tram- 
 pling the Serpent under foot be "very common among 
 Roman Catholics " — " true Catholic Christians " as they are l 
 It " has been for years, and still is very common," Le says. 
 Yes, thanks to God, and for more years than he seems to take 
 in. It is so easy for him to circumscribe the limits of the life 
 of his own little " cult," that the contemplation of centuries 
 seems to make him dizzy ; to give him a mental squint, so to 
 speak, in presence of the spectacle of the historic grandeur of 
 the Catholic Church which therefore sits upon him like a night- 
 mare. Is this representation, then, as he says, the invention 
 of Pius IX.? Pestilent nonsense! The man is stark madl 
 Christian archaeology, symbolism and art, is full of the idea. 
 The original, in another form, appeared at Bethlehem in that 
 sublime picture of " the Child with Mary his Mother," which 
 the Magi saw on that happy morning when " the stars sang 
 together," and before which they knelt and adore^\ I am not 
 arguing now, but only instruGting the Vicar and liis Episcopal 
 superior, if, oddly enough, he acknowledges him as such, in 
 Catholic truth. " God sent his Son, made of a woman," says 
 St. Paul, Galatians iv. 4. Here is the germinal, the basilar 
 principle of all devotion to our Blessed Mother as " Chief of 
 Saints." This thought carries me out on the wide ocean of , 
 Catholic truth, while my opponents are away up in little rivu- 
 lets and stranded on shoals at that, with hardly water enough 
 to moisten the soles of their parched feet. It lifts me and my^ 
 subject to the mountain top, while my opponents are browsing 
 in the valleys below. The profound and eternal principles 
 which underlie the dogmas we hold, the honor we pay the 
 saints, and the worship of God in which we join, give a scope 
 and grasp to our knowledge of the Christian religion too tre- 
 
A Kescmk. 61 
 
 raendons to be cooped up in cavil such as my opponents in- 
 dulge in; and one feels "cabin'd, crilll>'d, contin'd " in tlie 
 attempt to talk itj) the little ^^JVarroivs " where they do their 
 theological thinking. An instructed Catholic is simply a giant 
 in kni. '■ (Ige of the Christian religion compared with such 
 men, and he feels uneasy in combat with dwarfs. This is no 
 mere extravagance or affectation, but literal fact. A Catholic 
 may be unable through want of habit or reading, through in- 
 disposition or inal)ihty to handle details, to answer readily or 
 clearly to those thousand little petulances which a read adver- 
 sary may launch by the hour ; and a learned Protestant will 
 often fancy he has "shut liim up," the real fact being that the 
 Catholic is •' shut up " by the stupendous Pon-ac(piaintance of 
 his opponent. lie may give some general answer to such 
 popular objections as St. Bartholomew's, or " The Gunpowder 
 Plot "; he may speak wisely on Littledale's " Plain Reasons," 
 " Bishop Strossmayer's speech at the Vatican Council," or " The 
 Impious Utterances" of "St. Liguori " and "The Raccolta," 
 but, because his creed is a logical synthesis, he feels all the 
 time how superficial it all is, and that what he really has to do 
 is to begin at the beginning, to discuss what is meant by Chris- 
 tianity, and what the very theory of the supernatural involves. 
 This he cannot do in a moment. 
 
 " God sent his Son, made of a woman." Christianity, 
 therefore, is the religion of the IncariMtion. All there is in it 
 proceeds from, depends on, and clusters around that ineffable 
 mystery, in which the design of God in creation — the deifica- 
 tion of the creature, or his elevation to perfect union with 
 God — is consummated. The devotion to Mary grows out of 
 the Incarnation, as does the Church herself, and tends, we 
 think, to keep alive faith in that crowning act of the Creator. 
 If we would express Christianity as a whole we must symbolize 
 the Incarnation, and the only perfect symbol possible is that 
 of the reality which the Magi saw — the Madoima and Child. 
 And why is it the only symbol of the Incarnation % Because 
 the Incarnation means that God is man ; but how can we ex- 
 press the truth that God is man except by showing that he has 
 a mother ? In his divine nature he has no mother ; then if he 
 
62 Ii'SE, Ipsa, Ipsum. 
 
 lias a motlier lie is man. Wlience the Creeds do not merely 
 say that Clirint is the Son of God, or that the Son of God was 
 made man, but affirm that He was " horn of the Vir</ln Mary "; 
 " Incartiiite of {or from) the Viryhi JLtri/,'''' — thus setting 
 fortli the same divine Person as at once tlie Son of God and 
 tlic Son of Mary. Tliat is, they show us Incarnate God in his 
 , Mother's arms, they st/j/ibolise the Incarnation by the Madonna 
 and Cliild. This, I need not say, is no mere modern idea. It 
 is found again and again in the Catacombs. See De Rossi, in 
 the Fi'cnch translation of his work, " Images de la Sainte 
 Vierge choisis dans les Catacombes de Home." Rome 
 18G3, p. 0. 
 
 And the poetic representation of the woman crushing the 
 serpent's head is also of great antiquity. It is sung by Pru- 
 dentius, the most illustrious of the Christian poets, who tlour- 
 ished about 405, in his work, Cathemer'mon seu Liber Ilym- 
 norum Quotidlanorum, 3, 5, 146, SS. as follows: 
 
 Hoc odium vetus illud erat, 
 Hoc erat aspidis atque honiiuis 
 Digladiabile discidiiim, 
 Quod modo cernua femineis 
 Vipera prater itiir pedibus. 
 
 Edere namque deum merita 
 Omnia virgo veuena doniat, 
 Tractibus unguis inexpUcitis 
 Virus inerme piger revomit 
 Grainine concolor in viridi. 
 
 But the crowning proof that Pius IX. did not invent the 
 idea of the figure said by the Vicar to have been erected by 
 him, is furnished by the celebrated statue ordered to be made 
 by Ugo de Summo and erected in a chapel in Cremona, in 
 1047. He ordered to be made — I translate : " A noble and 
 beautiful statue of incorruptible wood or marble to represent 
 the figure of Blessed Mary our mother crowned with twelve 
 stars, fully clothed with the sun and moon, and having beneath 
 her feet the old serpent to which God had said in earthly Para- 
 dise : IwiUjput enmity between thee and the woman, etc. (Gen. 
 
A ItEiUMt:. 68 
 
 iii. 15). I wish, too, that tlie serpent be so carved that he may 
 be seen to eject his poison harmlessly, and that his most vile 
 head the Blessed Virgin may so crush, as becomes her, who by 
 the grace of her Son, her redemption being anticipated, was 
 preserved from the original stain, her soul and body being 
 intact and immaculate. 
 
 " I also ordain that every year on the festival of the Im- 
 maculate Concei)tioii of Blessed Mary, Mother of God, in this 
 same chapel during Mass . . . this hymn be sung: 
 
 " Candidissima uti lilia 
 Salve aeterni Patris iilia. 
 Salve mater Redeniptoris 
 Salve sponsa Spiratoris. 
 
 " Sme macula coucepta 
 Salve Triadis electa. 
 Salve inferni victorix aspidis 
 Illius expers sola cuspidis. 
 
 *' Salve Triadis electa 
 Sine macula concepta." 
 
 On this famous moimment of Christian antiquity, see Bal- 
 lerini, Sylloye 21(mum£iitorum, part first, pp. 1-25. Home, 
 1854.' 
 
 ' I have before me the Sylloge of the learned Jesuit critic, Father 
 Ballerini, in which the above document is given in full and illus- 
 trated with explanatory notes. Father Hurter, in his Dogmatic 
 Tlieoloyy, vol. 2, p. 390, gives an extract from it and rofei-s to the 
 Parisian edition of Ballerini, while my edition is the Roman. Since 
 writing the above Letter, however, I find that Father Harper, who 
 had formerly quoted it in proof of a popular belief in, and devotion 
 to the Immaculate Conception of Mary in the eighth century, now 
 denies its authenticity, and I'efei's, in sujjport of his contention, to a 
 contribution on the subject from a learned Bollandist (Jesuit) in the 
 columns of the Society's famous jmblication, Etudes Religieuses, 
 which he had not before seen. I leave the matter in the hands of 
 experts ; but it is another striking proof of the care and fearlessness 
 with which Catholic scholarship, purely and pimply in the cause of 
 truth, has walked over the records of ancient documents, testing 
 and sounding at every step, in their endeavors to find every boggy 
 spot in them. See the splendid tribute of the Anglican Pi-ofessor, 
 Canon Stokes, to the Bollaudists, in Letter XL of the Rejoinder. 
 
64 Ipse, Ipsa, Ipsum. 
 
 How many hnndreds more of symbolical representations of 
 the Holy Mother could I give from Christian art through the 
 ages? See Clement's ^^ Christian Syinhols,^'' pp. IDl, 214. 
 But as Raskin observes, " Art is nothing but a noble and ex- 
 pressive language," and the " Glories of Mary," whether por- 
 trayed by the rude artist of the Catacombs, a Ilaphael with his 
 liundrod and twenty Madonnas, or a Cimabue, a Dante or a 
 Wordsworth, are still for the sake of her Son, are ordered to 
 that great central fact of our holy religion — the Incarnation — 
 and do but remind us that there was One, who, though lie was 
 all blessed from all eternity, yet for the sake of sinners "did 
 not shrink from the Virghi's womb." I am not here dis- 
 cussing any doctrine concerning her, but simply meeting this 
 writer's statement about the figure which he says Pius IX. 
 erected, Dec. 8th, 1854. According to Clement, page 210, the 
 model of the Virgin for the Immaculate Conception is the 
 woman of the Apocalypse. In \\\q facade of the Cathedral in 
 this city, there is a statue representing this Immaculate Con- 
 ception with the moon beneath her feet, while she crushes the 
 serpent's head. The significance of the whole idea, whether 
 embodied in figure or text, I have fully explained, and having 
 vindicated the Catholic position thereon, need dwell no further 
 on it. 
 
 LETTER VI. 
 
 ipse, ipsa, IPSUM — A RESUME. 
 
 To the Editor of the Globe : 
 
 Sir, — I have been asked to give a translation of the quoted 
 Latin hymns, for the benefit of non-classical readers. The first 
 stanza from the beautiful hymn of Prudentius is at follows : 
 " Hence came the enmity of old between the serpents and 
 man, that inextinguishable (implacable) feud, — that now the 
 viper prostrate heneath the woman's feet lies crvshed and 
 
A Resume. 65 
 
 tramjjled onP Second stanza : " For the Virgin, who obtained 
 grace to bring forth God, hath charmed away all his poisons ; 
 and driven to hide himself in the f/mss, green as himself^ he 
 there coiled up in his folds, torpidly vomits forth his now 
 hai^mless venom," 
 
 The hymn ordered to be sung in the Mass by the famous 
 Ugo de Summo, is as follows : 
 
 Spotless as the lily 
 Hail daughter of the Eternal Father, 
 Hail Mother of the Redeemer, 
 Hail spouse of the Holy Ghost. 
 
 Hail elect of the Trinity 
 , Conceived without stain. 
 
 Hail vanquisher of the infernal 
 Sei-pent who alone didst avoid his dart. 
 Hail elect of the Trinity- 
 Conceived without stain. 
 
 Of the Yicar's last letter there remain to be dealt with— his 
 quotation from Canon Oakeley, his comments thereon and con- 
 clusions therefrom. I am obliged to refer to it, in the execu- 
 tion of my purpose, that I may burn out its crypto-poisonous 
 deceits, lest they might mislead and my work seem incomplete. 
 And, first, he calls Canon Oakeley " an Ultramontane of the 
 Ultramontanes," thus using the word offensively for the whole 
 Catholic communion — a sort of substitute for the word 
 '•''Poper])^'' which has grown somewhat vulgar. But as a con- 
 troversial trick it is simply characteristic, and I would not 
 notice it did not this writer Avhine so piteously for the " polite 
 and polished style " of treatmjent for himself. Perhaps after 
 all I rightly " measured my man." My readers may like to 
 know a little about this " Ultramontane." Who was he % He 
 was at one time a most charming Ritualistic minister, and as he 
 himself would say, ''''played at priest " in that celebrated Mar- 
 garet street chapel in London, where be endeavored to work 
 out to the utmost the liturgical and devotional capabilities of 
 the Anglican system. His object was to engraft as much 
 
66 Ipse, Ipsa, Ipsum. 
 
 Catholic feeling upon the English Eitual as it would bear, to 
 make his ilock as Catholic as it was possible without ceasing to 
 be Anglican. But the system broke down under the pressure 
 — the plant would not bear the new honors set upon it. In- 
 stead of sympathy from his ecclesiastical superior, less happy 
 in this than the man who now insults his memory, a prosecu- 
 tion in the Ecclesiastical Courts checked and crushed Mr. 
 Oakeley's attempt to infuse life into the service and devotion 
 of the English Church. The illusion was dispelled ; and he 
 saw no alternative but sinking down fairly into Anglicanism in 
 its ordinary dreariness, or embracing the glorious liberty and 
 consolations of Catholicity. He responded to God's grace and 
 accepted the latter. In " A Letter on Submitting to the Cath- 
 olic Church " he says : " I have now come round to the opinion 
 with which others wiser than myself began : that the attempt 
 to infuse the Koman spirit into the Anglican body is like ' put- 
 ting new wine into old vessels,' the effect of which must be to 
 mar the vessel and spill the wine — to dissipate the Catholic 
 introduction and shiver the Anglican receptacle to pieces." 
 He was ordained a priest of the Catholic Church and loved, 
 lived and labored for her cause till his death a few years ago. 
 Of course, therefore, he is " an Ultramontane ! " But let that 
 pass. During his life he wrote many able and beautiful things, 
 in prose and verse, but his very best was his triumphant 
 answer to his old friend, Pr. Pusoy's Irenicon — a pam])hlet en- 
 titled "The Leading Topics of Dr. Pusey's recent Work." 
 From this pamphlet is taken the quotation which the Vicar 
 gives as follows : " I now come to what we (Eoman Catholics) 
 regard as the Scriptural germ of every doctrine and the legiti- 
 inate ground of every authorized devotion on the subject of 
 the Blessed Virgin. I mean the prediction of herolnce in the 
 Christian Dispensation uttered l)y Almighty God at time of 
 the fall," and he brackets — (viz. : Gen. iii. 15). IS'ow in the 
 name of the sacred memory of Canon Oakeley, of honor, 
 decency and truth, I invoke upon this writer the reprobation 
 of all fair-minded and truth-loving men ! Has he in his pos- 
 session Father Oakeley's ])amphlet, or is he quoting second- 
 hand ? In either case his sin is the same ; and is the Bishop a 
 
A Eesuaie. 67 
 
 imrticeps crhninis? He intends to give the impression that 
 Canon Oakeley is speaking of that part of the text under dis- 
 cussion — " She shall crush i/ii/ head,''' etc. — whereas he is 
 speaking of Mary as the AVoman divinely jirojihesied as Satan's 
 direct and irauiediate enemy in that great scheme of Redemp- 
 tion wliich God was announcing, whose seed, Christ, was to 
 ■ redeem lue world and between whom and the serpent undying 
 enmity was to exist. It is " her office in the Christian dispen- 
 sation," as mother of our Redeemer and Saviour, in His sacred 
 Immanity, that is predicted in the utterance of Almighty God, 
 and tliis, with all that it implies, is her great glory as "chief of 
 saints." AVell, then, may Canon Oakeley call it the " Scrip- 
 tural germ " and " legitimate ground " of devotion to her. 
 AVill this writer deny it ? Rut the reading of " He," " She " or 
 " It " does not afEect this sublime truth which is absolutely in- 
 different to them, as I have so f ally shown, and Canon Oakeley 
 builds nothing on them. I challenge this Vicar, then, to ])ro- 
 duce liis proof to thu contrary, if he has it, and from the 
 pamphlet, or stand before this comnmnity branded as the 
 prince of garblers and tergiversators ! 
 
 My readers can now " measure their man " when he says, 
 speaking of the above quotation, that it " is a very strong 
 statement and ouglit to be exceeding startling to those who 
 accept it." Rut who wt'll noic accept it in tlie sense lie has so 
 mahgnantly tried to twist out of it ? And as for being star- 
 tled, well, Catholics are too familiar with the blasphemies 
 against truth of that Grand Lama of ritualism — Littledale, to 
 be at all moved by the stammerings of a mere " middy " in his 
 crew. He follows uj) his last statement by saying : " Espe- 
 cially when it is kiiown that Liguori (Glories of Mary, Rt. 2, 
 Disc. 1), Rope RIiis IX. and many of the bishops who asked him 
 to promulge the dogma of the Immaculate Conception, ba.sed 
 their chief arguments in favor of it on the false reading in 
 some such terms a.'? these : ' She who was said to crush Satan 
 could never have been, even for a moment, even in lier 
 mother's v^cmb, under original sin.' " '' In some such terms 
 as these!" How perfect an imitation of the cuttle-fish! lie 
 thus obfuscates the waters of truth in ordej- to escape from in- 
 
68 Ipse, Ipsa, Ipsum. 
 
 coTivenicnt scrutiny ! How can I, willing and anxious to meet 
 every miserable semblance of argument of tliis writer, be ex- 
 pected to encounter and grapple with so shadowy and indefi- 
 nite a statement? In February, 1849, Pius IX., in answer to 
 petitions which flowed in from every side asking him to pro- 
 nounce a dogmatic decision on this doctrine, issued from Gaeta 
 his Encyclical Letter addressed to all the patriarchs, primates, 
 archbishops and bishops of the Catholic world, requesting 
 them to make known to him, in the most clear and explicit 
 terms, what was the devotion of their clergy and people 
 towards the Immaculate Conception of the Mother of Christ, 
 and what above all was their own opinion and desire. From 
 Asia and the East to North America and the Far West, from 
 the shores of tlie J^altic to Australia and the Isles of the Great 
 Pacific, replies poured into Rome from six hundred and three 
 hisJiops, every one of whom, without exception, exju-essed his 
 belief in the Immaculate Conception of the Blessed Mother 
 and his devotion towards this mystery of God's love and 
 power. Before such a majestic scene what is the whole 
 Anglican Episcopate capped by its " Papal " Privy Council 
 with its American daughter thrown in ! A sorry group in- 
 deed ! By order of the great Pontiff these replies were printed 
 m nine large volumes with an appendix. And yet this Yicar 
 who never saw their very covers dares to epitomize their con- 
 tents — "In some such terms as these!" What blind infatua- 
 aion ! What unparalleled, what audacious and arrogant 
 insolence ! It is simply and absolutely false, that many of the 
 bishops " based their chief arguments " on the alleged " false 
 reading" and the phrasing he has confessedly manfactured ; 
 it is shamelessly and monstrously false that even ane of the 
 bishops based any argument for the Prerogatives of Mary 
 upon that part of the text: "She shall crush thy head." 
 When it is used at all the meaning is simply that which I have 
 already so often put, and it would be the same to the Catholic 
 mind if "He" or "It" were used. And this is the sense of 
 St. Liguori himself in the ])assage referred to — " Glories of 
 Mary," p. 340. Dr. Pusey's " ajjt phrase " that " the major 
 premiss of the argument is gone, when it appears that nothing 
 is said here (Gen. iii. 15) of any personal victory of hers" 
 
A Eesume. 09 
 
 (Mary's), is therefore meaningless ; it is, in the words of Canon 
 Oakeley — "a phantom of the Devil's creating, and one 
 among the many evidences which history and experience fur- 
 nish of liis implacable hostility to her whom he knows to be a 
 great antagonist of his power.'' The Vicar is quite welcome 
 to his " apt phrase," and if the cap Canon Oakeley made for 
 \ Dr. Pusey fits hhn he can appropriate it with my best wishes. 
 It is not Canon Oakeley who says there shall be enmity between 
 the serpent and his seed and the woman — these are the words 
 of Almighty God Himself. Amen ! 
 
 Having thus disposed of the Yicar's incrustations of the 
 main question I have now to accept the challenge — to take up 
 the gauntlet which he throws down in the concluding para- 
 graph of his first letter in these words : " It ought to be re- 
 membered, in this connection, that the Church of England has 
 preserved her balance well under the circumstances, and ob- 
 serves four Feasts yearly in honor of the Holy Mother." What 
 <;an he mean by "under the circumstances"? 
 
 " The Church of England ! " Here a difficulty presented itself 
 which for a moment I could not solve. I could not forget that 
 within that church " as by law established," there are at least 
 two parties too widely different to make it pc^ssible to argue 
 with both at once without a great deal of force on one or the 
 other being wasted. A sharp line, which grows sharper year 
 by year, has to be drawn between the old-fashioned Protestant, 
 represented by the Bishop, whose earnest conviction generally 
 I calls forth respect, and the modern Ritualist or Anglo-Catho- 
 ; lie, as he would style himself, with whose seeming self-delusion 
 it is so difficult to be gentle. It is of little use to prove to the 
 Bishop that the pre-Augustine Chm-ch in England was Pajial, 
 for he might easily grant and lament it in the same breath 
 without the fact U})setting his particular theory; and it is 
 equally waste of time to prove to the Ritualist that the Refor- 
 mation was a terrible disaster, both from the social and religions 
 point of view. This he already believes, for, do not two 
 Ritualistic leaders say so ? The Rev. Baring Gould says the 
 Reformation was "a miserable apostasy," and the Grand Lama 
 Littledale says the Reformers were *' utterly unredeemed vil- 
 
10 Ipse, Ipsa, Ipslm. 
 
 lains^^; the ilitualistic Church News, that "Cranmer, Eidley, 
 Latimer and Jewell " and the rest " were apostates, traitors, 
 perjurers, robbers and persecutors," and the Union Review 
 that "Barlow and Scory were rascals" — and is not the Eitualist 
 striving in his own way to undo the work of all these 
 " villains"? IIow was I to reconcile these contradictions so as 
 to be able to meet the paragraph before me? In my per- 
 plexity I had recourse to the " myriad-minded " poet. The 
 attitude of these rival parties resembles that of the two Dro- 
 niios in the comedy: each maintains that //(? is the true and 
 original representative of the genuine Church of England, and 
 that the other is only an impostor. Dromio of Syracuse, who 
 represents the Bishop, says to the Duke of Ephesus, who repre- 
 sents the Privv Council : 
 
 " I, sir, am Dromio ; command him away." But Dromio of 
 Ephesus, who represents the Ritualist, replies : 
 
 "I, sir, am Dromio; pray let me stay." The Duke — that is 
 the Privy Coimcil — benignly observes that it is cpiite open to 
 anybody to "stay" if only he is willing to do so; whereupon 
 the battle ends, just as in the comedy, and one of the Dromios, 
 giving his arm to the otlier, cheerfully exclaims : 
 
 " We came into the world like brother and brother ; and 
 now let's go hand in hand, not one before the other." And so 
 I will consider the Bishop and his Vicar thus shaking hands 
 over "The Book of Common Prayer," in which I can thou 
 look for evidence, binding on both parties, of the way in which 
 the Church of England "preserves her balance" in honoring 
 the Mother of man's Redeemer. 
 
 Let me l)ogin by saying that in this paragraph the Vicar has 
 " sounded the very base string " of religious hypocrisy and deceit, 
 from which he can be absolved only on the assumption that he 
 is suffering from such a paralysis of conscieiice as to be unable 
 to distinguish liglit from darkness. Now, in reply to his claim 
 I charge that, judged l)y the Book of Conmion Prayer, no sec- 
 taries have surpassed, few have e(iuallcr1, the Anglican Church 
 in ingratitude and irreverence tow<ards her in whom the Most 
 High became Incarnate. Thus Greeks and Russians, in spite 
 of their exile from Catholic Unity, have not so far departed 
 
A Resume. 71 
 
 from Christian belief in this particular. There is not a house 
 in all Russia, from the palace of the Emperor to the hut of 
 the jjeasant, which does not contain a picture of the Immacu- 
 late Virgin. Even modern Greeks, fallen as they are, cease 
 not to invoke her. England alone knows not, nor desires to 
 know, the Mother of the world's Redeemer. The only English- 
 men who comprehend, however faintly, w^iat she has been to 
 the human family, are the professors of pure rationalism. 
 Though they have misused, they have not quite abdicated, the 
 gift of reason ; and it helps them to see in part what is hidden 
 from those wlio, in losing faith, seem to have lost reason als^o. 
 "The world," says Lecky, in one of the most remarkable 
 works of our time, and one of the saddest, " is governed by its 
 ideals, and seldom or never has there been one which has exer- 
 cised a more profound and, on the whole, a more salutary iiillii- 
 ence than the mediaeval conception of the Vii-gin. For the iirst 
 time woman was elevated to her rightful ])osition, and the 
 sanctity of weakness was recognized as well as the sanctity of 
 sorrow. No longer the slave or toy of man, no longer associ- 
 ated only with ideas of degradation, and of sensuality, woman 
 rose, in the person of the Virgin JMother, into a new spheiv, 
 and became the object of a reverential homage of which antii]- 
 uity had had no conception. Love was idealized. The nioral 
 charm and beauty of female excellence was for the tirst time 
 felt. A new type of character was called into being ; a new 
 kind of admiration was fostered. Into a harsh and ignorant 
 and benighted age this ideal type infused a type of gentleness 
 and purity unknown to the proudest civilizations of the past. 
 In the pages of living tenderness which many a monkish 
 writer has left in honor uf his celestial patron ; in the millions 
 who, in many lands and in many ages, have sought with no 
 barren desire to mould their character into her image ; in those 
 holy maidens, who, for the love of Mary, have separated them- 
 selves from all the glories and pleasures of the world, to seek 
 in fastings and vigils and huml)le charity to render themselves 
 worthy of her benediction ; in the new sense of honor, in the 
 chivalrous respect, in the softening of manners, in the refine- 
 ment of tastes displayed in all the walks of society ; m tlioso 
 
72 Ipse, Ipsa, Ipsum. 
 
 and in many other ways we detect its influence. All that was 
 best in Europe clustered around it, and it is the origin of many 
 of the purest elements of our civilization." "History of 
 Rationalism," vol. 1, pp. 234, 235. 
 
 The Church of England " observes four feasts in honor of 
 the Holy Virgin," says this writer. Yes, and just about as 
 McMillan's Almanac observes those three in its pages ! Good 
 God ! What a way to honor her in whose pure veins lirst 
 flowed that precious and life-giving blood whose shedding on 
 the Cross cancelled death, satisfied the justice of God and saved 
 us ! Let me prove what I have said. In the English church 
 calendar it is true there are certain days which are called feasts 
 of the Blessed Virgin — the Purification, Annunciation, Visita- 
 tion and Nativity — but can anything be conceived more sad 
 and melancholy, more cold and uninviting than these Anglican 
 remembrances of Mary ? They are fasts rather than feasts. 
 They are the gaunt and awful spectres of those Catholic fes. 
 tivals which used once to cheer up and gladden the popular 
 heart of the nation. They are indeed called festivals of Mary, 
 but Mary's name remains unnoticed and uncommemorated by 
 them. Listen, my readers. The few other saints whom An- 
 glicanism professes to honor have their names mentioned in 
 the Collect of the day, but even this cold tribute of respect is 
 denied to the Mother of God ! The rule is, on such days, to 
 avoid as much as possible any allusion to the Holy Virgin, and 
 the occasion is improved into an attack on the Catholic Church 
 for her " Idolatrous worship, etc., etc." The Vicar calls her 
 the " Chief of Saints." Yet, take it in Christian hearts, if you 
 can, her blessed name is never mentioned from one end of the 
 Book to the other, l)eyond the way in which it occurs in Mc- 
 Millan's Almanac, outside of its mention in the Gospels, where 
 it could not be suppressed — that is, not the slightest notice is 
 taken of her on account of any merit of hers ! I wish I had 
 space to copy here the Collects for the feasts of the Purifica- 
 tion and the Annunciation, the only feasts of Blessed Mary 
 provided with Collects, and to place them side by side with the 
 Collects for the feasts of "St. John the Baptist" and "St. 
 Michael and All Angels." In the latter the Saints are extolled 
 
A ItEstMi;. 73 
 
 and their examples held up for imitation, whereas in tlie 
 former not tlie slightest reference is made to Mary, who is 
 supposed to be honored by the feast. Let my readers just 
 compare these Collects and see for themselves the way in which 
 the so-called feasts of the "Chief of Saints" are observed. I 
 am right, alas ! too correct in saying that the Church of Eng- 
 land indignantly rejects and scorns any teaching that calls upon 
 it to exhibit the slightest practical reverence or gratitude to the 
 Mother of God. If this Yicar is any better we know where 
 he gets it — that is suh rosa for the present. 
 
 But what has become, in this Vicar's hands, of the Jifth 
 feast, marked in the church calendar — the feast of the " Con- 
 ception of the Virgin " on the 8th December? This was estab- 
 lished in England by St. Ansel m, Archbishop of Canterbury, 
 in the Eleventh Century. Wliy did the Vicar suppress it in 
 his enumeration 'i Was it because it is of as little importance 
 as the four he mentioned? Give the public the reason. 
 
 Thus I leave the matter to the judgment of my readers. I 
 have not touched " St. Liguori " and " The Raecolta." My chal- 
 lenge to the Bishop and his Vicar to discuss that whole sub- 
 ject before a select audience, chosen by ourselves through a 
 responsible joint committee, still stands. 
 
 To put the whole matter of this controversy in a nutshell. 
 Bishop Kingdon said that " IrsA " in the Vulgate Bible (Gen. 
 iii. 15) was a misprint for "Ipse," and that the doctrine of the 
 Immaculate Conception was based or founded ou it and re- 
 sulted from it. This statement I denied, both as to the mis- 
 print and its alleged connection with the doctrine ; and I 
 proved, I think, that there are t/iree accepted readings in this 
 place — Ipse, Ipsa and Ipsum — so that no such question of 
 misprint as the Bishop put it can arise. I showed, moreover, 
 that the meaning was the same, no matter which was adopted, 
 and that C^itiiolic authorities used them indifferently. The 
 consequence is that, even assuming that the true state of the 
 question is as the Bishop put it, simply between Ipse and 
 Ipsa, yet then he was absolutely in error, as I have fully 
 proved, in asserting that the doctrine of the Immaculate 
 Conception or its promulgation, had anything whatever to 
 
74 Ipse, Ipsa, Ipsum. 
 
 do with it, or was in any way dependent upon it. His duty 
 would now seem clear and imperative. 
 
 A word of explanation. I cliaracterized the Vicar's at- 
 tack on the Catholic church and myself personally as " the 
 screain of a drunken Beelzebub." This has been objected 
 to. I can't help it. It has, perhaps, been misunderstood. 
 The expression is purely metaphorical, and its genesis was 
 this : "ylZ^ the yods of the heathen are devils^'' Holy Scripture 
 says ; but idols are the gods of the heathen — therefore, a wor- 
 shi])per of idols is an idolater, and an idolater is a worshipper 
 of the devil. He accused the Catholic church of idolatry in all 
 the moods and tenses, and charged against me that I accepted 
 and practised her teachings thereon — and this of his own mei'e 
 motion. I was not very particular about my reply, for it flashed 
 through my mind as the counterpart of his charge against me — 
 If I am a worshipper of devils, as you say, then you arc the prince 
 of devils, and that personage somewhat under the influence of 
 " the ardent." That is all, and I sing no palinode over it either. 
 He first offended, and he sticks to it. I am content. 
 
 Here I take leave of this ecclesiastical dilettant. For the 
 present I will say with the poet (" Twelfth Night ") : " Fie, 
 thou dishonest Sathan : I call thee l)y the most modest terms, for 
 I am one of those gentle ones that will use the devil himself 
 with courtesy." But if this mild admonition does not pro- 
 duce the desired effect, let this reviler of the Catholic church 
 be warned that I have a rod in pickle for him, which I shall 
 know how to lay on — and with sufficient vigor. 
 
 I thank you, Mr. Editor, for your unbounded courtesy, and 
 remain, 
 
 Most gratefully yours, 
 
 E. F. QUIGLEY. 
 
 My opponent replied to the above Resume in a series of 
 seven letters. A most minute refutation of his Strictures is 
 given in the following Rejoinder. From it, too, readers will get 
 a more complete, and a clearer idea of his criticism than if they 
 had the alia podrida, the ritualistic stew, in a mass. 
 
IPSE, IPSA, IPSUM— A EEJOmDER. 
 
 To the Editor of the Globe : 
 
 Sir, — When St. Jude described certain teachers as " raging 
 waves of the sea foaming out their own confusion," he must 
 have had in prophetic view the " Priest (save the mark !) of 
 tlie Mission Church," and in some such exhibition as that con- 
 cluded in your cohimns yesterday. Like some of his modest 
 theological progenitors — Ridley, Latimer, Barlow, Parker, 
 Cranmer and Co., wliom his favorite saint, Littledale, fondly 
 calls " utterly unredeemed villains " — he M'ould cheerfully offer 
 instructions to the very Omniscient. He has poured himself 
 out after the error of Balaam /b/' a reward (St. Jude i. 11), 
 and I hope he may get it. \yill he have admirers ? " Heroic 
 Swan ! " — I hear them exclaim — " I love thee even when thou 
 gabbiest like a goose." Their bewitchment must often be ex- 
 pressed in Titania's words to Bottom, the weaver, as soon as 
 he ceased from braying : 
 
 " I pray thee, gentle mortal, sing again; 
 Mine ear is much enamored of thy note." 
 
 The apostle of ritualism in this city has spoken. He has 
 served up for its citizens a meal as foul with falsehood and 
 calumny as was ever offered in support of a starvetl-out creed. 
 I ought not to dirty my ink by noticing it. A great apostle of 
 another gospel expresses my feelings, and while ex])ressing, 
 saves them from excess. " What partici])ation has justice with 
 injustice? Or what fellowship hath light with darkness? 
 And what concord hath Christ with Belial?" It is indeed 
 "beneath the dignity of a gentleman to cross swords \\nW\ such 
 an adversary," and " were it not for deeper interests at stake 
 than my own honor, nothing further would be heard from 
 
 me." 
 
 (T.-J) 
 
7d Ipse, Ipsa, Ipsum. 
 
 But lam a Priest! And lest my ministrations in that 
 capacity be thought unauthorized, or the validity of my orders 
 be called in question — shades of Parker and Barlow, avaunt ! 
 — I beg to refer your readers to my documents : 1 Pet. ii. 
 6-15 ; Apoc. i. 6, v. 10, xx. 6. Can Bishop Kingdou's Vicar 
 show a better title ? Well, hardly. 
 
 These texts authorize, yea, oblige me to officiate at the altar 
 of truth, and my " priestly vows " — my baptismal promises — 
 *' bind me to be ready, with all faithful diligence, to banish 
 and drive away all erroneous and strange doctrines contrary to 
 God's Word," and to " silence the ignorance of foolish men." 
 1 Pet. ii. 15. " Busy priest " though I am (and Lent is now 
 upon me), other " clerical duties " must bend somewhat to the 
 present demand, but I will not trespass upon you till next 
 week. 
 
 I am aware of the press on your columns and will act on 
 the spirit of your editorial intimation as strictly and sharply as 
 an exhausting logic and the absolute requirements of the issue 
 will permit. 
 
 Respectfully yours, 
 
 R. F. Qdigley, 
 Eitchie's Building, Friday A.M., Feb. 24, 1888. 
 
 LETTER I. 
 
 IPSE, IPSA, IPSUM — A REJOINDER. 
 
 St. John, N.B,, Thureday evening, March 1, 1888. 
 To the Editor of the Globe : 
 
 Sir, — After the argument made in this matter in my Re- 
 sume, two courses, I submit, were open to Bishop Kingdon. 
 He might acknowledge he had blundered, or by his silence he 
 might show his intention of at any rate leaving those who 
 heard or read his statements in the error into which — whether 
 by culpable negligence and ignorance or downright malice — 
 
A Rejoiadek. 77 
 
 lie had done his best to lead them. He has elected the latter 
 course, and has thereby exhibited himself in a light hardly 
 consistent with his position as a "teacher in Israel." But 
 though the Bishop is silent his Vicar conies to the rescue. 
 Such a procedure recalls td one's mind the words of the memo- 
 rable Pym : " I dare not fight," says the Bishop, " but I can 
 wink and hold out my iron " — this Vicar. " It is a simple 
 one, but what though ? It will toast cheese, and it will cndun^ 
 cold as another man's sword will ; and there's the humor of 
 it.^'' The "strictures" would appear to have operated vari- 
 ously to judge from the skits in your columns of the last few 
 days. They affected the bram as well of those who claimed to 
 understand them as of those who proclaimed they did not. 
 The Vicar himself confesses he takes such things hy the yard 
 — owing perhaps to the millinery tendencies of his theology. 
 I am not sufficiently skilled in' pathology to reconcile such 
 conflicting results. Their professed object, however, is to re- 
 vindicate the damaged reputation of the Bishop as a scholar, 
 theologian and doctrinal historian ; but unfortunately for him, 
 their blatant and boisterous dishonesty is so damning, that they 
 but encumber him, while they convict the writer of a readiness 
 and ability to glut his dupes with misstatements, falsehoods 
 and calumnies reeking with infamy. In his effort to "serve 
 God l)y well-meant lies " — pious frauds, let me call them, 
 since he likes a euphemism — he has but slipped off the motley 
 mask from hoof and tail, and it will appear by the time I get 
 through with him that the Bishop's worst enemy is one who 
 just noio professes to be of his own household. 
 
 The word of God aptly describes such as he : " Their throat 
 is an open sepulchre, with their tongues they have used deceit ; 
 the poison of asps is under their lips, their mouth is full of 
 cursing and bitterness." A seventh thing the Lord detesteth 
 — " A deceitful witness that uttereth lies " ; " the detractor is 
 the abomination of men " — " a false witness shall not be un- 
 punished, and he that speaketh lies shall not escape.''^ The 
 Vicar has placed the judgment in my hands, but I will not 
 execute it. I shall but point out how malevolent, belligerent, 
 busy and zealous he has been in committing these execrable 
 
78 Ii'BE, Ipsa, Ipsum. 
 
 Bins of calumny and detraction, and I will then hand him over 
 to the ve:ifi;eance of your readers. At this moment he is, per- 
 haps, chuckling over this reflection : " The scourges which 
 alHict mankind shall not come near me; for I have made lies 
 my refuge and under falsehood liUve I hid myself." He is 
 douhtless, too, ohlivious of the reply: "Forasmuch as you 
 have put your trust in calumny .... this iniquity and your 
 ruin shall he like tliat of a high wall, whose breaking cometh 
 suddenly at an instant. It shall he broken as the breaking of 
 a potter's vessel that is shivered in pieces, and there shall not 
 be found in the bursting of it a shard to take tire from the 
 hearth or to draw a little water out of the pit." 
 
 In the olden time they studied Aristotle at Oxford, but what 
 cares he for logic ? The stomach of a Protestant ritualist could 
 not brook such a stranger. How establish a fellowship between 
 it and ritualism — "a white-washed abortion," a " bastard 
 Popery," with its " stinking, greasy, anti-Christian and execra- 
 ble Orders," as they are called by that great Anglican cham- 
 ■|)ion, Fulke. These are not my words, but those of genuinely 
 logical Protestants who scorn to " steal the livery of heaven to 
 bcrve the devil in " — to masquerade in clothes stolen from the 
 Catholic Church, to deck themselves out with shreds and 
 tatters of Catholic doctrine in the vain hope to pass themselves 
 off atid im])ose themselves on the world as '' true Catholics." 
 How could logic comport itself with such a sham and impos- 
 ture ? The Vicar professes a love for " honest speech." So 
 do I, and I will share it with him. 
 
 Is it to be wondered at, then, that my opponent has not met 
 my argument i}i one single particular ? A more ignominious 
 failure, a more miserable collapse of an attempted defence of 
 one Oxford man by another is not on record. He simply 
 abandoned it and betook himself, as he says, " to supply the 
 public with a little thesaurus or treasury of argument against 
 the vain boasting of Romanist controversialists." After six 
 weeks' labor with " copious and exhaustive indices " we get 
 from this " busy priest " what ? Simply a tailless little mouse 
 so far as the question under discussion goes. He filled your 
 columns with quotations from a cloud of Catholic priests, 
 
A ItEJOINDKR. 79 
 
 bishops and Popes, Yery edifying reading, of course, but as 
 germane to our subject as an argument on the parallax of the 
 moon. lie might have reheved the monotony, and brightened 
 the picture somewhat by introducing a few rituahstic " Fathers," 
 but perhaps such a suggestion would be premature and might 
 be taken as a juke. Ahsit ! 
 
 In addition to the counts in my indictment already laid 
 against my opponent and proved in my liesume, I now add 
 another to the effect that no writer witliin my knowledge lias 
 ever been guilty of more conscious and deliberate, unparalleled 
 and unblushing suppression of the truth, as I will clearly show 
 in my critique on the "Strictutes." Your readers will be the 
 jury to whom I confidently submit the issue. I have no inten- 
 tion of wandering off or allowing him to draw me away into 
 the mazes of his rhapsody, but I will cover tlie ground pretty 
 effectually, without, I trust, an undue demand upon your 
 space, and without violence to the logical instincts of interested 
 readers. 
 
 LETTER II. 
 
 IPSE, IPSA, IPSUM — A REJOINDER. 
 
 To the Editor of the Globe : 
 
 Sir, — I will take up the Yicar's letters, seven in all, serio 
 tim, and I will paragraph them.* I will also adopt his manner 
 of referring to mine. This will conduce to clearness and ena- 
 ble your readers to track him with me through his long laby- 
 rinth of falsehood and sophistry, inconsistency and misrepre- 
 sentation. The blood-stains by the way will witness for 
 themselves. 
 
 There is little in his first letter to the point beyond appeals 
 ad misfi7'iG07'diam. " Cry-baby " is its key-note. He protests 
 against the use of the " shillalah." It is always associated, you 
 know, with the "poor Irish," as he calls them. He prefers a 
 
 ' It became impossible to carry this out. 
 
80 Ipse, Ipsa, Ipsum. 
 
 club and uses it riglit vigorously. I do not object. M}' own 
 liglit weapon has a history. I do not wonder that an English- 
 nian objects to its lightning flashing around his head. Before 
 the foot of the Saxon had cursed the soil of Ireland her lovely 
 virgin daughters could walk abroad unprotected, though 
 adorned with gems and gold, and they knew it : 
 
 Sir Knight ! I feel not the least alarm, 
 
 No son of Erin will ofFer me harm — 
 
 For though they love women and golden store, 
 
 Sir Kaight ! they love honor and vii'tue more. 
 
 T^o parent, brother or husband need worry, and Ireland had 
 no liendish Pall Mall Gazette disclosures. With the advent 
 to her shores of the bestial English landlord the "shillalah" 
 was in some sort consecrated to woman's service, when 
 
 On the one side stood virtue and Erin, 
 On the other the Saxon and guilt. 
 
 Ireland's sons stood by Ireland's daughters and the result was 
 an oft-told tale. Indeed " it's a way they have in Ould Ire- 
 land." I thank the Vicar for his magnanimous avoAval of the 
 service it has ronilered in her cause whose honor is so dear to 
 every truly Christian heart and to every Catholic maiden, wife 
 and mother. I will take it with me as I follow him, and 
 though he is, by all the rules of deceut, manly debate, a contro- 
 versial outlaw, I ^vill use it sparingly — to a degree. 
 
 Parag. 3. — Here he tries to set up a breastv/ork and writes 
 five sections. 'Twere better for him had he taken his chances 
 without it. I appeal to your readers that from Mrst to last I 
 did not, and did not undertake to, discuss on pi'inciple the why 
 and the %oherefore of CathoUc devotion to the Inunaculate 
 ]\rother of God ever blessed. The logical conditions of the 
 controversy, it seemed to me, did not permit it. That, how- 
 ever, I offered to do on the public platform, but my opponents, 
 discreetly as it now appears, refused to meet me. I referred, 
 by way of explanation, not of defence, to the Incarnation as 
 the formal, eflicient and linal cause of that devotion. I intended 
 
A Rejoindek. 81 
 
 thereby to furnish Protestants j?enerally witli a j'ww sto (a 
 whereon to stand) from which they might l)e able to catch a 
 glimpse of the heights of the Catholic philosophy of this mat- 
 ter. For however our love and devotion may delight to paint 
 the glories of the mother we never allow them to approach 
 near the incommunicable glory of the Son. But we delight to 
 meditate on the nearness of the glorified flesh of Jesus to that 
 Mary, Its original source. A man must be a Pagan who is 
 not moved by such a mystery. 
 
 The Catholic intellect and heart, nevertheless, for its last 
 resting-place, even here, ever goes back to that Adorable Heart 
 whence all graces come ; wliich made Mary what she is, " the 
 Chief of Saints" — the great masterpiece of that only Redemp- 
 tion, which is in Christ our Lord. These were my thoughts 
 when referring to the Incarnation in my " Pesiune," M}' op- 
 ponent here complains that I gave him and the Bishop '* ele- 
 mentary instruction on the doctrine of the Incarnation, as if 
 we did not realize (probably far better tlian himself) that this 
 is the foundation mystery of our faith." Well, us to the 
 Bishop's knowledge I have no data l)y which to pronounce, 
 nnlocss^ follovring Iris Vicar's style of reasoning, I should con- 
 clude, from two blunders and seriously damaging misstate- 
 ments, to bis general unreliability. 
 
 "^he Vicar himself, however, has been more cominunimtive. 
 Hl oves "to contribute some solid information" on every 
 question, at ail times, and to everybody. It is a way every 
 ritualistic pseudo-" priest " has. He is ready to instruct the 
 Pope, tlie Catholic church ancient and modern, and Ii'. iwn 
 Anglican Protestant Bishop, though should the latter lai! to 
 agree with him, he snaps his finger in his face and — <joes to 
 gaol, ! " Hast thou seen a man wise in his own conceit ? There 
 shall be more hope of a fool than of liim." Proverbs xxvi. 12. 
 The Vicar has put himself on record. " Wwds are th/n//s," 
 he has told us. I acce]>t bis principle, and from it will prove 
 that he still needs " elementary instruction " on the Incarna- 
 tion. I quote from the synopsis of his sermon as follows: 
 "The Holy Virgin Mother of God " is "dear, as the hallowed 
 vessel from whose substance God the Holy OJtost took the 
 
82 Ipsk, Ipsa, Ip.sum. 
 
 sacred humanity of our Lord Jesus^ He is not copying now 
 from "St. Liguori," "Tlie Raccolta," Pusey, Littledale or 
 " Janus "; be is giving ns a little theology on bis own account. 
 And what puzzle-beadedness and bewilderment! Wbat can 
 tbis Oxford theologian of immense pretence and equal inca- 
 pacity mean? I thought it was God the Son who became In- 
 carnate by the Holy Ghost — " took earth from the earth .... 
 received liesh from the Hesh of Mary " (St. Aug.), assumed and 
 raised buumn nature and united it to bis Divbie Person by 
 hypostatic union — " by taking of the manhood into God," as 
 the Athanasian Creed has it. I never heard before that God 
 the Father or God the Holy Ghost " took " flesh and assumed 
 either Mary's humanity or Christ's sacred humanity. " Words 
 are things" the Vicar should remember from the Arian Con- 
 troversy, But perhaps he is beyond me here, as be has been 
 reading the Roman Catholic Fathers for "«?'» loeeks^^ with 
 " copious and exhaustive indices " — that is, he has read them 
 Ilebraici.lly beginning where others usually end. " Six weeks' " 
 instruction, however, would not qualify a Catholic child for 
 the sacr.iment of Confirmation and I ought not to be too exact- 
 ing, seeing that the Anglican church and her theology is 
 "gangrened" wath heresy on that "foundation mystery of our 
 faith " — the Incarnation. 
 
 Let me prove this serious proposition. I quote from the 
 Union Revieio, an Anglican publication of the very highest 
 authority among Ritualists themselves , 
 
 "A great deal of the shrinking felt by Anglicans from 
 giving our Lady due honor, arises from the lingering effects of 
 heretical teaching, or unconsciously heretical belief, on the 
 mystery of the Incarnation. Kestorianism prevails to a very 
 great extent among English churchmen, and its withering 
 effects are very dijjicxdt to shahe off, even by those who have 
 
 long become orthodox in their theoretical creed It is 
 
 also true, and deserves consideration, that there has hee7i hither- 
 to no innrked te?idency to heresy on the subject of the Incar- 
 nation among Horn v Catholics, lohile, where the dignity of 
 the Blessed Virgin has heen underrated, heresies have 
 speedily crept in It is sadly true that many persons 
 
A Kejoindek. 83 
 
 in the English chnroh place onr Blessed Lord exactly where 
 the Catholic church places a saint. They see nothing wrong 
 in asking Him to pray for them, and do (in words which 
 Canon Oakeley hesitates in ap})lying to English churchmen, 
 hut tvhich he mi<jht hc.ve truly used) seem to imagine that we 
 suppose our Lord to mediate or intercede with tlie Eternal 
 Father in the same sense in which we believe the Blessed 
 Virgin to mediate or intercede with Ilim. They .'ipeak to our 
 Blessed Lord as if he loas a human heing with a h^l7nan per- 
 sonality, and in consequence their attitude of mind towards 
 Ilim and towards His Blessed Mother would be so precisely 
 the same that no wonder they shrink from the comparison." 
 ([)p. 400-401). So much for an Anglican on Anglicanism. 
 It is a confession on the doctrinal corruption prevalent within 
 his connnunion more honorable to the writcir's clear-headedness 
 and straight-forwardness than a Ritualist is in the habit of 
 making. 
 
 I now introduce a witness of a different kind, but of world- 
 wide authority — Cardinal Newman. Even the Yicar con- 
 descends to patronize him. "Few Protestants," says the cardi- 
 nal, " have any real perception of the doctrine of God and 
 man in one person. They speak in a dreamy, shadowy way 
 of Christ's divinity ; but when their meaning is sifted, you will 
 tind them very slow to commit themselves to any statement 
 
 sufficient to show that it is Catholic Then, when they 
 
 comment on the Gospels, they will speak of Christ, not sim]ily 
 and consistently as God, but as a being made up of God 
 and man, partly one and partly the other, or between 
 both, or as a man inhaltited by a special divine presence. 
 Sometimes they even go on to deny that He was the Son of 
 God in Heaven, saying that He became the Son when He was 
 conceived of the Holy Ghost ; and they are shocked, and think 
 it a mark both of revenaice and good sense to be shocked, 
 when the Man is spoken of simply and plainly as God. They 
 cannot bear to have it said, except as a figure or mode of speak- 
 ing, that God had a human body, or that God suffered 
 
 Such, I believe, is the character of the Protestant notions 
 among us on the divinity of Christ, whether among members 
 
8i Ipse, Ipsa, Ipsum. 
 
 of ilie Anglican communion, or dissenters from it, excepting 
 a section of the former." In view of these authorities and the 
 Vicar's exliibition of his own theology, I would like an oppor- 
 tunity to examine him publicly on the how of the union of God 
 the AVord with humanity. The Union Review and Cardinal 
 Newman might get strong support, liah ! The insolent and 
 shameless effrontery of such a nondescript theological nonentity 
 as this Vicar ])resumiiig to sit in judgment on the doctrine and 
 practice of the Catholic Church in regard to the gracious and 
 Immaculate Mother of Jesus Christ, is simply disgusting! In 
 the sight of God nmch may be forgiven him, but it will not be 
 for any lessons of genuine love of the " Woman, above all 
 women glorified," which he learned from Anglicanism ; but in 
 the siiiht oi man he ouy-ht to show more ij;ratitude to a Church 
 on the scraps and crumbs of whose table the religious school to 
 which he belongs depends for any reason it has for being 
 at all. 
 
 To clear himself from my "unscrupulous" charges he gives 
 a long quotation from his sermon. This offers me a good deal 
 of satisfaction. lie preached it, I believe, as the newspapers 
 announced, after I had nearly finished my " Resume." 
 Though this looks very much like an attempt to create evi- 
 dence for his case / do not object. To force from an enemy 
 60 much truth as it contains is no small cause for joy. Such 
 words of respect for the Mother of God were never before 
 heard in a Protestant church in this city ; but they have no 
 "sanction in the church from which he holds the license 
 whereby he utters them. What a cruel irony! And yet in 
 the most untilial fashion he gives that church a sharp blow in 
 the face. In his very first letter in this matter he said that 
 " the Church of England preserved her balance well under the 
 circumstances, and observed four feasts "of the Blessed Virgin. 
 I pointed out her mode of observance, and asked him to tell 
 the public why he suppressed the ffth feast in his church cal- 
 endar — that of the "conception of Mary." He gave us no 
 stricture in reply. The truth is I riddled his statement so 
 Itadlv that he swallowed it, and in shame and humiliation 
 straightaway confesses judgment by saying that it is "the sad 
 
A Rejoinder. 85 
 
 and sorrowful lot of the English cliurch .... to have to 
 wear the a])pearance of those who fail to yield the Blessed 
 Virgin her proper honor. Her preachers are unable, through 
 no fault of their own, to eulogize the Blessed Mother of God 
 as it is meet they should, without being compelled to hedge 
 their expressions with so many ccnUiotis about false doctrhie 
 and ^practice in regard to her, that many a one shrinks, &c." 
 Surely here are concessions enough to utterly destroy and anni- 
 hilate any logical defence of Anglicanism, and yet the same 
 preacher makes accusations against the Catholic Church, which 
 render his concessions simply monstrous. But the consoling 
 logic is charming ! Some persons sin by excess : therefore I 
 am justified in sinning by defect ! This is the miserable sub- 
 terfuge, this the doctrine put forth in the name of a Church, 
 which clamors for recognition as a " branch " (save the mark !) 
 of the Church of God — '* the pillar and the ground of truth." 
 Ahslt Uasphemia ! Of course the Vicar means to say, "Look 
 at me, however! I am a Catholic," but no "Romanist." "No 
 pent-up Utica contracts my powers" — of self-exaltation. 
 Church of England : Church of " my priestly vows " — scat ! 
 What care I for your " cautions about false doctrine." For 
 "six weeks " I have been scavenging the works of the "Early 
 Church Fathers concerning the Blessed Virgin," and I must 
 admit, I stand " aghast " at the sublime titles given to " the 
 holy Theotokos." I find "that very excellent things have 
 been spoken of her by divines of all ages," but their panegyrics 
 in her praise have so confused, perverted and knocked out of 
 joint "the faith once for all delivered to the saints" that I felt 
 it to be my duty and by virtue of my " priestly vow " to 
 restore the balance. This I have done to my own entire satis- 
 faction, in my beautiful and eloquent sermon, and as a " Pope " 
 in my own right. I may now well believe, indeed I know, 
 that out of j)ure gratitude she will feel obliged "to love, 
 lienor and pray specially for " — me. And I protest that the 
 fact that one of those "poor Irish" was after me with the 
 " shillalah " had no part in my inspiration." Ha ! Ha ! ! Ha ! ! ! 
 Now when did the " English Church " become so "cautious 
 about false doctrine ? " Is it since she had as bishops Hoadly, 
 
86 Ipsk, Ipsa, Ipscm. 
 
 Whately, and Hampden (one Cambridge and two Oxford men), 
 the first of whom was an Arian, the second a Sabellian, while the 
 notorious Hampden (who died in 1808) was a sort of conglom- 
 erated compound of both, or something more infamous. The 
 Tractarian party brought a charge of Arianism against him in 
 ]833; a University Statute of censure for heterodoxy in his 
 Bainpton lectures stood against him in 1836, but it made no 
 difference; he was made Kegius Professor of Divinity in Ox- 
 ford ! His luck was in. That orthodox saint (!) Lord John 
 Russell, in 1847 nominated him to the See of Hereford. A 
 violent opposition was made. Many of the Bishops (to their 
 honor) remonstrated publicly. The Queen, however, as 
 spiritual head of the church, gives Anglican Bishops their 
 jurisdiction, and Lord John's pet was "consecrated" — to 
 what ? 
 
 Is it since she sent Bishop Colenso a missionary to the 
 African heathen, to become, as he did, in spite of all attempts 
 to disci])line him, an apostle of infidelity to the country that 
 sent him ? Is it since the publication by Anglican Ministers 
 of that blasphemous book ^'Jissays and Reviews'''' f The 
 writers were prosecuted, but the Privy Council, the ultimate 
 court of appeal in Anglican theology, and in which Bradlaugh, 
 Chamberlain, Morley or Labouchere may sit to-morrow, sus- 
 tained them. They retained their benefices, endowments, 
 social position and hopes of preferment in the very church 
 whose vital doctrines they scorned and scoffed at. Hear Dr. 
 Pusey on the matter : " The Essays and lievieios let loose a 
 
 tide of scepticism upon the young and uninstructed 
 
 Their writers threw doubts on everything. They took for 
 f^janted that the ancient faith had been overthrown, and the 
 Essays were mostly a long trumpet-note of victories won (they 
 assumed) without any cost to them over the faith, in Ger- 
 many." Lectures on Daniel^ p. 1. Is it since Mr. Gorham, 
 an Angl'ican Minister^ denied Baptismal Regeneration and 
 was sustained in his denial by the Privy Council, which over- 
 ruled Gorham's Bishop and Archbishop % This doctrine is now 
 an open question in a Church claiming to be Christian and 
 Catholic ! Thirteen distinguished men, including Pusey and 
 
A IIejoinder, 87 
 
 Manning, signed a public protest. It was of no avail, and six 
 of them became CatlioHcs. Pusey never could digest the 
 heresy, and died with it still on his stomach. 
 
 It is now sufficiently clear that no form of opinion comes 
 amiss in the Anglican Church. It is simply the lurking-place 
 of the most omnigenous latitudinarianism. Unitarians, Sabel- 
 lians, Nestorians, Pelagians, Utilitarians, Methodists, Calvinists, 
 Swedenborgians, Irvingites, Free-thinkens — all these it can 
 tolerate in its very bosom ; from Hampden, Colenso and the 
 writers of the Essays and lieviews down to the meretricious 
 ritualistic pseudo-" priest " who swaggers about with the 
 "Koman coHar'' round his neck, that historic badge of the 
 Roman Catholic Priesthood — all these are acconmiodated, but 
 Rome it cannot abide. These are facts long patent to the 
 world and cannot be disproved. I know its history well. The 
 Anglican Church has beconie one great theological graveyard. 
 Over its corpse hovers the vulture of Ritualism in stolen 
 Roman Catholic plumes, and while it strives " to create a soul 
 under the ribs of death," it screams out its eternal requiem. 
 
 I regret that the twaddie indulged in by my opponent in his 
 first letter has obliged me to be, perhaps, prolix in clearing 
 decks. But, as I have been thus enabled to scatter to the wind 
 and to dispose of a kind of rubbish spread all over his " Stric- 
 tures," I may be pardoned. I will make the engagement as 
 short as possible. In my next I will plunge in mcdias res. 
 
 LETTER III. 
 
 IPSE, IPSA, IPSUM — A REJOINDER 
 
 To the Editor of the Glohe : 
 
 Sir, — In opening his second letter the Yicar declares his in- 
 tention to exai line whether I have properly performed the 
 penance he had set me for my " impertinence" in impugning 
 Bishop Ivingdon's scholarship and honesty. I am beginning 
 to fear that with all the assistance he gets from our books, his 
 
88 Ipse, Irs a, Ipsum. 
 
 progress in the study of moral theology is slow. He evidently 
 does not yet know that the sacrament of the church which he 
 parodies consists of three parts — Contrition^ Confession and 
 Satisfaction. This a " priest " ouglit to know, no matter how 
 " busy " he may be. However, I am not just now a lit subject 
 for his ministrations, kindly meant though they be. I have no 
 contrition, I make no confession, and as for satisfaction, well, 
 he has about as much authority to impose a penance as a Sal- 
 vation Army lassie. But let that pass. Such newly found 
 zeal and regard for the Episcopal office in a ritualistic '"father" 
 (ye gods !) is very amusing. The late Anglican Bishop Eraser 
 of Manchester said " there are no wox'ds strong enough to ex- 
 press the contempt and righteous indignation that should be 
 felt at the folly of ' ritualistic sacerdotal pretensions.' " He, 
 of course, was no favorite with pseudo-" priests," and phantas- 
 mal and fantastic imitators of Catholic rites and ceremonies. 
 The reason is well known and one of the causes famous. Lord 
 Penzance, at the instigation of the Bishop, sent a '• sacerdotal 
 pretender," Rev. Mr. Green, to gaol, so that from being ^pirate 
 of Catholic doctrines and practices he became to his fellow rit- 
 ualists a martyr of Penzance. But the Rev. Harry Cowgill, 
 Mr. Green's curate, during his long imprisonment, carried on 
 boldly, and despite the Bishop, at all events for a while, all the 
 inhibited ceremonies — altar lights, the mixed chalice and 
 Eucharistic Vestments. "Priestly vows" and the oath of 
 Canonical obedience sat as lightly on the Rev. Harry as they 
 do on every ritualistic " Pope " when anyone in authority calls 
 into question his pontifical prerogatives, or the infallibility of 
 his views either on ecclesiastical law or the doctrine of the 
 primitive church. Bishop Eraser described Ritualism as pos- 
 sessed of " the anarchical temper which will recognize no law 
 but its own will, which would wreck a great church for the 
 sake of preserving an Ornaments' Rubric " ; but he hated it, 
 not wisely but too well, and he died of a broken heart about 
 two years ago. Again : the present Anglican Bishop Ryle of 
 Liverpool recently preached on Baptism and the Holy Euchar- 
 ist — sacraments which hold in the (Christian faith a place wliicli 
 is undeniably essential, fundamental and elementary. He said 
 
A Rejoinder. 89 
 
 that they are " of little, or, at all events, of secondary import- 
 ance," he declared roundly that " the Church of England has 
 no altar, no sacritice, no sacerdotal priests," and that the Kitu- 
 alists had reduced the church to a state of " lawless anarchy." 
 The Ritualistic Church News (from which I ;ote) "baited" 
 the unfortunate Bishop in the most merciless fashion. It 
 
 ' called him the '' Dunce of the Episcopate," described his teach- 
 ing as '' silly," " exploded over and over again," " nonsense," 
 "railing," "shocking," and told him that the mininmm to be 
 expected of him was " to hold his tongue " so that he might 
 not "utter the pernicious nonsense he generally talks when he 
 speaks at all." Again, at a church congress. Bishop Ryle said : 
 " So long as the Church of England is infected with semi- 
 Romanism on the extreme right and semi-unbelief on the ex- 
 treme left, and cannot cure or expel the disease, so long, we 
 may depend on it, our Nonconformist brethren will never em- 
 bark in our ship." The Bishop here pays a Avell-deserved 
 compliment to the intelligence of his dissenting Protestant 
 brethren who are not ashamed of their name. He, too. was 
 obliged to " gaol " some of his " sacerdotal pretenders." Your 
 readers will remember that at the time of the celebration of the 
 Queen's jubilee in this city the Rev, Bell Cox was languishing 
 in a Liverpool prison for aping the Catholic Church, " playing 
 priest " and practising a " bastard Popery." The Vicar pub- 
 licly declared this a sufficient reason why the jubilee should be 
 observed by a fast — he thought it such an outrage that a con- 
 
 ' frere should be hindered in his career of " lawless anarchy " by 
 his own Bishop and he an Episcopal " Dunce." His pretended 
 defence of Bishop Kingdon exhibits humor hardly inferior in 
 kind, and supplies some excellent touches of light comedy. 
 The notion that he is anxioue about his office, scholarship or 
 honesty, is a " goak " of that peculiar flavor which would have 
 delighted the lamented Artemus. The Bishop must feel like 
 saying to him : 
 
 Perhaps it was well to dissemble your love, 
 But why did you kick me down stairs ? 
 
 He launches into his work with a sprightly escapade of ten 
 
9iJ ll'SE, IrsA, Ip8UM. 
 
 paragraphs whicli he calls an " Outline history of the Vulgate." 
 It is empty, futile and trumpery, and of no importance as 
 respect the points at issue ; it is sim{)ly a jet from one of the 
 spiracles of the cuttle-Hsh settling himself into position for 
 work. I will say but a word on it. lie gives it, he says, that 
 your readers may perceive the shallowness and worthlessness of 
 my remarks about St. Augustine and Jerome, and the hollow- 
 ness of the psiaan I sang over Clement's edition of the Latin 
 Bible. I submit that he has not invalidated one single state- 
 ment made by me in this connection : and I sang no piean. It 
 is not in my line. The singing was done by a chorus of the 
 ablest ProteKant critics who have written in praise of the Vul- 
 gate — Grotius, Cappell, Mills, Walton, Porter, Westcott, Dean 
 Stanley, Dr. Roberts, and I might extend the list, but I adhere 
 to the names already cited by inc. The innnense value and 
 authority of the Vulgate, and its matchless importance as 
 interpretative of the Greek text has been stated by all the 
 great Protestant writers. This, however, is not the question 
 now before the court. 
 
 He next opens another spiracle of tlie fish on the " working 
 metliod of textual criticism," and finally in his fourteenth par- 
 agraph approaches the questions in debate. He begins at once 
 to flounder, but the hook is too firmly fixed in his gills. Noth- 
 ing can save him — he must drown, and his Episcopal j97Y;!'c^</d 
 must go under with him. Oxford sciolism, though it wear a 
 mitre or masquerade in "Roman collar," is not more respect- 
 able than any other sham, but is only the more pernicious in 
 that its presumption in the present case is fully commensurate 
 with its ignorance. 
 
 I have already iisserted the Vicar's " mental kinship " with 
 his great precursor, the ciittle-fish. In his effort to escape 
 scrutiny he has bettered the trick of his prototype by injecting 
 into this discussion all sorts of '■'■ foreign matter and unsavory 
 impuritiesP His " strictures " for the most part are about as 
 relevant to the real point as a disquisition on the Eocene, Mio- 
 cene and Pleistocene periods in geology would be. Let me 
 "discharge the color from these cuttle-fish secretions" by a 
 short re-statement of the issue. 
 
A Rkjoindkk. 91 
 
 Bishop Kiiitijdon put forward two propositions : First, tliat 
 the (piestion was between Ipse nid Ipsa, and that the letter 
 "rt"in the hitter was a misprint for the letter "e" in the 
 former ; and second, that the Catholic Church based on this 
 misprint the doctrine of the Immaculate Concej)ti()n of the ever 
 blessed Mother of God. I challen<fed both propositions and 
 charged tlie Bishop witli suppressing, either througli ignorance 
 or malice, the fact that the reading of this place in Gen. iii. 15, 
 was a very ordinary " various reading," and that this was — 
 IrsE, Ipsa and Ipsum. Had he thus correctly put the matter, 
 of course his little nursery-tale could not have been told, and 
 liis lecture would have lacked an embellisliment. This story, 
 let me say, was to the lecture as the very " snap of the whip." 
 This " misprint," so called, was the only one of all those men- 
 tioned by the Bishop that, to his mind, entailed important and 
 deplorable consequences. 
 
 To explain the origin of this three-fold reading, I said : " It 
 is admitted on all hands that the Hebrew text, the fountain 
 head, such as we have it now, is hopelessly ambiguous." In 
 support of this I contented myself with the authority of two 
 such illustrious scholars as Cardinals Bellarmine and Baronius. 
 Does the Vicar offer one tittle of evidence to contradict their 
 testimony ? No ! His tactics are those of the bull in a china- 
 shop. This model of charity and urbanity simply calls them 
 "princes of deceit," " forgers "and perjured " liars," and consigns 
 them both to the " lake that burnetii with fire and brimstone." 
 This harsh sentence he pronounces in the very teeth of a deci- 
 sion, binding on his own church, given by the Privy Council in 
 the Essay s-and- Reviews case in 1804, by which Hell and Eternal 
 Punishment were dismissed and with costs from the creed of the 
 Church of England. Tait (the late Archbishop of Canterbury), 
 then Bishop of London, concurred in the judgment, while Long- 
 ley and Thompson, respectiv^ely Archbishops of Canterbury and 
 York, protested against it, but Gui bono f The Anglican Church 
 is a branch of the national police. Her ministers, high and low, 
 are simply members of the force and must take their doctrine 
 from the courts created by an Act of Parliament just as does 
 the policeman who locks up an " ordinary drunk." 
 
92 Ipse, Ipsa, Ipsdm. 
 
 "Without going into details I will shortly vindicate the posi- 
 tion I took on tlie authority of the scandalously maligned Bel- 
 lannine and Baronius, viz. : that the Hebrew text in Gen. iii. 
 15, as elsewhere, is ambiguous. 
 
 My first witness will be the Vicar's uewly-made acquaint- 
 ance, De Rttssi. I ask your readers to keep clearly in mind 
 that I am not now discussing the relative merits of the three 
 readings from a critical or doctrinal standpoint. I quote De 
 Rossi here to show In's opinion on the state of the Hebrew 
 text : " Few, douhtful and altogether unreliable are the Hebrew 
 MSS. in support of in (that is Ipsa I add) in which yod \% per- 
 haps a little vaw^ If the Hebrew text were free from ambi- 
 guity why use the words '''' douhtfuV and '"'■ j)erhapa'''' about 
 its readings? Rev. Dr. Roberts, member of the New Testa- 
 ment Company of Revisors, ?ays : " The truth is, that the real 
 character of the existing Hebrew text, as respects absolute 
 trustworthiness, is as yet undecided, and must remain so until 
 certain great objects are accom])lished. There must be a more 
 scientific handling of all the materials of criticism. IVfaimscripts 
 and versions of the Hebrew text must be more thoroughly 
 
 investigated The science of Old Testament textual 
 
 criticism is still in a comparatively imperfect condition, so that 
 little can with certainty be said as to the value or antiquity of 
 extant manuscripts." Dr. Kennicott in his work, " The pres- 
 ent printed Hebrew text considered," Diss. 2, p. 222, gives 
 fully the history of the text, and says it cannot be denied that 
 it is now very defective through the fault of copiers, as the 
 ablest Rabbins acknowledge. Appletonh Cyclopedia, to which 
 my opponent referred, says : '' The Hebrew text of the Old 
 Testament as we have it has already passed through many re- 
 visions. Of the primitive text we have little positive informa- 
 tion." The Septuagint itself differs from the present Hebrew 
 text in more than two thousand places. Of course I do not say 
 nor admit that these defects and ambiguities in the Hebrew 
 text at all affect the authority of Holy Scripture as a guide to 
 truth ; such a contention has never been sustained by the most 
 ultra^rationalist of modern times. They affect the forms 
 rather than the substance of words, and such is the case here. 
 
A Rejoinder. 93 
 
 Had tlie Bishop known the true state of the reading, or know- 
 ing it put it truly, he could not have told his little story. 
 Hence, too, a little more knowledge and reflection might have 
 led the Vicar to ahstain from his attack on two such famous 
 scholars as Bellarmine and Baronius, which I here declare to be 
 a vile slander and calumny. Besides, it was uncanny in him 
 to suggest to sarcastic readers the old picture of a " live asjs 
 braying over a dead lion." 
 
 He says I have not "fulfilled my penance" — that is, I have 
 not proved my assertion "that J/hsurn as a various reading dis- 
 putes the place of Ipse and Ipsa therein." Before "slaying 
 the dead over again," as the Greeks say, which I promise 
 your readers very eflfectually to do, I will examine his " Strict- 
 ures" on my proof. I will confine myself strictly for the 
 present to the case I made in my "Resume." I claim that I 
 am entitled to a verdict against the Bishop and his Vicar 
 though I should not utter another word. I can afford, how- 
 ever, to be indulgent, remembering that while " it is excellent 
 to have a giant's power, it is tyrannous to use it as a giant." 
 Such is the strength my case gives me. 
 
 I quoted so great a Biblical commentator as Cornelius d 
 L:vpide to this effect: "The reading here — Gen. iii. 15 — is 
 three-fold. The first is that of the Hebrew Codices, which 
 have Ipsum .... and so reads St. Leo and Lipomanus." 
 Now I have no Biblical MSS. in either Hebrew, Greek or 
 Latin in my Library ; neither, I take it, has the Bishop nor his 
 Vicar. The question is one of authority, and must be settled 
 by the best that exists. A Lapide is among the very highest. 
 
 Here is my opponent's reply to him : " But Cornelius is a 
 very weak witness for a start, feeble enough to condemn the 
 whole case with costs off hand. He is made to say that the 
 word Ipsum is found in Hebrew Codices ! ! What next I 
 Cannot my opponent even weigh the evidence of his own wit- 
 nesses? The Latin word Ipsum cannot possibly be in a He- 
 brew Codex." What shabby, disgraceful quibbling! Orie it 
 ignorance of the simplest principle of ideology ? I give an 
 absolutely verbal translation. What a Lapide says is that the 
 pronoun in the Hebrew is of the neuter gender, and to express 
 
94 Ipse, Ipsa, Ipsum. 
 
 tliis mental concept in the Latin language, in which he was writ- 
 ing and thinking, too, no doubt, he uses as his oral ten/i a cor- 
 responding Latin pronoun in the neuter gender — Ipsum, a 
 simple pronoun. This is tlie principle and process of ali trans- 
 lation from a foreign tongue into our own. First ascend from 
 words to ideas, and then descend from ideas to words. Corne- 
 lius says that St. Leo uses the same gender, though from the 
 grannnatical exigency of his language he \x?m& a relative ^vowown 
 in the Wiiwiev-quod : " Denuncians serpenti futurum semen mu- 
 lieris quod noxii capitis elationem sua virtute conterercc." Aly 
 opponent exclaims — " Well, qiiod is not Ipsum." No, neither is 
 it Ipse nor Ipsa; it is a fourth reading, if you will — an addi- 
 tional burden on the Bishop's back. He adds : " What Cor- 
 nelius probably meant was that the Hebrew is against Ipsa" 
 " Probably meant ! " What he says is that the Hebrew is 
 Ipsxim (which I will refer to later on) and not Ipse or 7/«a. 
 Did I choose to act the dolt I could " hoist him with his own 
 petard." When giving his wonderful quotations from the 
 Fathers he forgot the silly objection he nu\de to a Lapide's 
 words and exactly follows his example. " Irenaeus," he says, 
 " in two passages has Ipse in both."' Suppose that I should ask 
 in his own words — "cannot my opponent even weigh the evi- 
 dence of his own witnesses ? Irenoeus wrote in Greek ; the 
 Latin word Ipse cannot be the one used by him." I would 
 dimply merit the ridicule your readers have poured on him, and 
 yet this Oxford Aristarchus has the insolence to say that, " no- 
 toriously in the case of Cornelius a Lapide, he had to stand at 
 my elbow as ray tutor 1 " Commend me to a ritualistic " Pope " 
 for modesty 1 Again, Cornelius says Lipomanus adopts Ipsum. 
 The Vicar evidently knows nothing about his writings. He 
 says he comes " a little too late to give evidence in his own 
 writings of ancient MS. readings." Well, this is just the evi- 
 dence Lipomanus does give. I do not want to enlarge on my 
 " Resum^ " here, but just a word. He was one of the most 
 distinguished bishops at the Council of Trent, and made a 
 " Catena " on Genesis, Exodus and the Psalms from the Latin 
 and Greek authors. With characteristic recklessness the Vicar 
 says : " If be (Lipomanus) does follow Leo he adopts quod, and 
 
A Kejoindek. 95 
 
 quod is not Tpsum.''^ Alas, no ; but lie gives Latin versions of 
 the Bible with that terrible Tpsuni for which the Vicar has 
 been thirsting. No, quod is not Ipsum! "O, the pity of it, 
 lago ! O, lago \ the pity of it." 
 
 LETTER IV. 
 
 IPSE, IPSA, IPSUM — A REJOINDER. 
 
 To the Editor of the Globe: 
 
 Sir, — I resume the examination of my examiner. He is very 
 evidently ashamed of his exhibition on a. Lapide, and at once 
 casts about for a soft spot to break his fall. It has, however, 
 quickened his perception somewhat — he begins to hedge. He 
 begs your readers to bear in mind that he is oidy seeing that I 
 perform my task, for "the result," he says, "makes no differ- 
 ence to the main (piestion to be discussed later on." To keep up 
 his courage meanwhile he whistles out the innocent remark : 
 "The case is pretty weak so far." Whose case? I ask yr-^r 
 readers: his or mine? 
 
 My next witness was Chemnitz, a famous Protestant theo- 
 logian, much respected by Catholic writers for his ability and 
 hojiesty. He criticised the use of Ipsa in the Vulgate Bible 
 sanctioned by the Council of Trent, at which time he wrote, 
 and said that Jpfium was the correct reading according to 
 ancient writers. This was said by him in the face of learned 
 Europe. Bellarmine replied to Chemnitz. Of course, I apolo- 
 gize to the Vicar for using the great Cardinal's name. It is 
 true the Encyc. Britanniea., never very partial to anything 
 Catholic, says that his " life was a model of Christian asceti- 
 cism "; but what matters that since a ritualistic Inquisitor puts 
 him in "the lake that burneth with fire and brimstone"? 
 At all events he was one of the best Hebrew scholars of his 
 time. Did he call on Chemnitz to produce his MSS. ? No : 
 he admitted, in part, like an honest man, the truth his oppo- 
 nent had asserted. He knew it as well as Chemnitz. Here is 
 
06 Ipse, Ipsa, Ipsum. 
 
 liis answer — T translate : " I reply that the Vulgate is various 
 liere; for some codices have Ipne, some Fpsa^ and besides it is 
 not contrary to the Vulgsite edition should one be convinced 
 that he ougiit to read Ipse or Jpsum.'''' He then jiroceeds to 
 discuss the authority for Jpm^ which I omit here. 
 
 IIow does the Vicar meet the tcstimonv of Ciiemnitz backed 
 up by Bellannine, his opi>onent i " This witness," he says, " is 
 probably only witnessing against the corrupt reading of the 
 conunon text approved by the Council of Trent." '' Probably 
 only witnessing!" Whereas Chemnitz sai/s ahsolutehj that 
 Ipsum is the correct reading, not Ipsa. What imbecility I 
 
 My next authority was a learned writer in the Duhlin Re- 
 view., who declared that " the weight of authority is in favor 
 of the masculine or neuter, Ipse or Ipsum.'''' This he supports 
 by four great names in Biblical and theological learning — two 
 Jesuits and two Dominicans, who in their works exhaust the 
 whole subject. What says the Vicar in reply ? " Witnesses 
 altogether insufficient and the above remarks probably apply 
 here." " Proliably apply ! " He loves the "sweet reasonable- 
 ness of prohah'dities. What an admirable aide-de-cainp he 
 would make in a weather bureau ! His authority would be 
 supreme on — wind. 
 
 My next witness was another writer in the Dublin lieview, 
 whom I believe to be Cardinal Wiseman, one of the greatest 
 linguistic scholars of modern times. Contrasting Ipsa with 
 Ipsum he declares his belief that the latter was " the true read- 
 ing." The Vicar's only reply here is that I forgot " the critical 
 apparatus." Quite satisfactory and characteristic. 
 
 Again I cite the Latin Bible of Tremellius and Junius which 
 has Hoc instead of Ipsum. In a voice slightly move falsetto 
 than his wont, the Vicar asks : " Is Hoc Ipsum f " Well, no ; 
 it is only another reading — one straw more. 
 
 The Bishop's little diagram is being badly disfigured. He 
 says he knows of an edition of t/ie same work which has 
 Ipsum. If I chose to claim it this is a piece of evidence for 
 me, but as " I fear the Greeks even gift-bearing " I will have 
 none of him. At the same time I do not believe he knoios 
 anything of the kind. Junius and Tremellius issued editions 
 
A Kejoindek. 9* 
 
 separately, eacli on his own account. Either of these may liavo. 
 Ij)su7n, but I do not liesitate to say that tlie Vicar does not 
 know of any copy of the jomt edition which has Ipsum. So 
 much for simple truth. What he means to l)e the effective 
 part of his answer is, that "Tremellius from being a Jew was 
 converted to Romanism, but disyusted xoith Popery^ joined 
 the Reformers" — those "utterly unredeemed villains," as the 
 Vicar's " Pope," Littledale, calls them. And yet every one 
 knows, O Vicar, that these very " villains " are " the rock 
 whence you are hewn and the hole of the pit whence you are 
 dug out" — that Ritualism is but a " bastard slip .... of 
 that multiplied brood." "Who can make clean the oflFspring 
 of that great iniquity ? Who but Thou alone, O Gud." — Job xi v. 
 Logical minds will say that " Popery," pure and simple, the 
 "poor Irish" and the "shillalah," with its sjwrtive memories 
 and tendencies, are respectable beside such a gilded abortion. 
 
 Again : I referred to the notes to the Douay Bible which 
 give Ipsa or Ipsum. Tiie "stricture" in reply gives strong 
 evidence that the Vicar is frenzied. He says: "Concerning 
 the Douay Version, which by its misleading note has brought 
 so much trouble upon my opponent. It supplies not a refer- 
 ence to any authorities." This would disgrace anyone less jire- 
 tentious than a ritualist " Pope." Have your readers seen the 
 " trouble " it has brought upon me ? I have not met it. What 
 further " authorities " were required for the fact of the cur- 
 rency oi the reading? But to cheer my opponent's lieart I 
 will give the "authorities " omitted from the Douay. I hope 
 they will dry liis tears. 
 
 In closing this part of my case I said I could give more 
 evidence in support of Ipsum, but " enough is as good as a 
 feast." After his brilliant " strictures " he still has the cour- 
 age to say : " Well, some folks are easily satisiied .... tlie 
 whole thing is really nothing but a wind-bag." Your readers 
 are now aware who these "folks" are, and from what direc- 
 tion the " wind " blows. 
 
 Now I advanced all these authorities for the sole purpose of 
 showing how common the reading Ipswiii was in all tl-e litera- 
 ture of this question, yet my opponent says " I fail to establish 
 
'JiJ Ipsk, Ipsa, Ipsum. 
 
 lysumP The truth of this I leave to yonr readers, lint tlio 
 fact is that hitherto I have been \)Wi phiyhuj \s\i\\ the unfortu- 
 nate Vicar, I will now exhibit him as ijuilty of the most in- 
 iquitous j)erforrnance, the most shameless, despicable and 
 knavish piece of dishonesty to the public it has ever been my 
 lot to meet. More than once he insinuated that I was sujv 
 pressing something, expressed his anxiety about me in that 
 regard, and prated ab(jut verification, &c. It is an old siiying 
 that when you see a nuiu thus su8j)iciou8 about liis neighbor — 
 look out for him. The Vicar well exemplifies its truth. 
 
 Your readers will rememl)er his ignorant blundering 
 aboiit De llossi, his own witness, and the whine of injured in- 
 nocence in the apology he made for his " mistake." We then 
 learned for the tirst time that his quotation was second-hand 
 from Dr. Pusey, and that he " foolishly jumped to his conclu- 
 sion." He has done a good deal of that sort oi jxunpiiig in his 
 " strictures," but as your readers will now see there was more 
 knavery than J^oolinhness in the jumper. I will now give him 
 the " comfort " he says I promised him from De llossi. In 
 what I shall have to say about Hebrew my authorities will be 
 the very best : Gesenius' Hebrew Lexicon and Grammar, and 
 Ewald's Hebrew Grammar. 
 
 Here let me clear the way for a full understanding of the 
 position by the ordinary reader. In Hebrew the words corre- 
 sponding to 7/we, lj)sa. /p.su?n, are Jfu, Hi, Ilii, to speak 
 popularly since, I cannot reproduce here the Hebrew charac- 
 ters. It will be noticed that in Hebrew the masculine and 
 neuter genders are the same, so that an authority for one is at 
 tlie same time an authority for the other.' This fact explains 
 
 ' It is not necessary to remind learned readers tlmt there is no 
 neuter j^ender in Hebrew. Here I desii-od to hp plain, witliout 
 a shadow of obscurity to the ordinary reader. I have tlierefore used 
 the Hebrew woi-ds — Hii, Hi, Hu—as physical signs rather than 
 strict {jframmatical forms, and have paralleled them with Jjise, Ipsa, 
 Ipsuni, to which they are respectively equivalent, for the puiiwses of 
 my tirg'uinent to the non-classical reader. See the last Letter of this 
 Rejoinder, and my comments, on this topic, in the Rebutter to the 
 "Third Letter." 
 
A Hkjoindkk. 99 
 
 and proves tlie truth of ti Lapiile's statement, ai.d of the many 
 commentators who a<ifree with him, that the Hebrew ('ooicos 
 have Iptiu/n, and also exphiiiis the many other commentators 
 wlio sji}' that tlie Hebrew has /j)se. lln — maseuhne and 
 neuter — supports them both. Let your readers bear tliis in 
 mind in order fully to grasp the Vicar's fraud. See, too, ti 
 Lajiide's comment in fith parag. of the Vicar's .'kl stricture, 
 
 Xow for De Kossi. In \\\»jirst paragraph, quoted by Pusey, 
 he discusses " /// — //wa " and says " it is not y^/^ sitjicientlij 
 certain . , , , it is rather to Ix; accounted among the errors in 
 thai (the Vulgate) version ; and the most learned expositors 
 and critics aniotuj Catholics so in fact account it," So we did 
 not have to wait for an Anglican Bishop and a " sacerdotal 
 pretender" to instruct us on the " tremendous importance '' of 
 Ijysa. How much of the Bible would they have anyway but 
 for the Catholic Church ? Pshaw ! Notwithstanding the 
 doctrinal chaos that exists in their own church, and tlie chasms 
 that separate themselves, they are simply theological Robin 
 Hoods as regards her. 
 
 De Rossi's second paragraph is the imj>ortant one just now. 
 He begins it: " But for the masculine//?* there stand — 1) the 
 consent of almost all Hebrew MSS,, &c." I give this with 
 absolute verbal correctness, simply translating the Hebrew 
 characters into English — Ha. He follows this up by citations 
 of Texts, Versions, MSS, editions and readings from Fathers 
 and writers Greek, Latin and Syriac, but he g;ives the worth' 
 of none. He then immediately concludes: "Which original 
 authorities and witnesses, being most exceedingly grave and 
 insurmountable, evidently demonstrate that the tnie reading of 
 the sacred text is //w — fj>sc, Ipsum ; and conntless Catholic 
 authors both hefore and since the Council of Trent follow this 
 reading as the truc>' ki\(\'j)r<:f('r''t to lllic'femlnine," (The 
 italics are mine,) Theicnpcir T*u.'tey adds; "Tie'(De Rossi) 
 enumerates thirty-riVe-iiud si't*-' that- M^e i.iorJe of moet of them 
 and the places whvJie 'thaj' Occur are giv^-sn 'by (^oster and 
 Natalis Alexander." It is clear, then, that when De Rossi in 
 the opening of his paragraph said that " for the masculine IIu 
 there stand, &c,," he meant for the masculine or neuter ^^ ITu 
 
100 IrsE, Ipsa, Ipsi'm. 
 
 — J^m4\ Ii»8CM," "there stand, &c.," tliou<jh he does not j)oint 
 out which of his cited authorities are for the one, wliich for 
 the other. Happily I can supplement and explain De Rossi 
 here, for I have on my table Natalia Alexander, from which 
 De Rossi quoted and to which he refers his rejiders. '*"niem- 
 ber my penant'e was " to estohlish IjMum.'''' 
 
 Now turn we to the Vicar's letter of Dec. 15th. For distor- 
 tion, suggestion of falsehood, and 6U])pressi(jn of truth " none 
 but itself can be its parallel," as Martimis Scriblerus would say. 
 The Vicar writes: "lie (De Kossi) enumerates thirty-live 
 ' most exceedingly grave and insurmountable original authori- 
 ties and witnesses' in support of the masculine '//i? shall bruise 
 the serpent's head.' '' Is not this something monstrous ^ Of 
 course De Rossi does nothing of the kind. The Vicar sup- 
 presses Ipstufi in liis quotation from De Rossi and interjjolates 
 the words, "//e shall bruise the serpent's liead." Ilis cooking 
 and garhHiuj of Pusey's quotation from De Rossi is so out- 
 rageously dishonest that I des])air of making it plain. I do 
 not wonder he feared " the limited area of the Institute " where 
 the books could be passed around. As I have already said De 
 Rossi's si'cond paragraph, as given by Pusey, is divided into 
 twelve heads. Under the first nine heads De Rossi gives the 
 names of texts, versions, MSS. and editions ; under the tenth 
 and eleventh heads he gives the names, with a reference to the 
 works only, of eleven writers ; and the twelfth head is a state- 
 ment of liis own opinion. He inunediately concludes " that 
 the true reading of the sacred text is JIu, Ipse^ Ipsijm." These 
 are his very words. And he adds that ''^countless CatJwlic 
 authors prefer this reading to the feminine." These words 
 close this part of the quotation from De Rossi in Pusey's book. 
 Pusey then adds that De Rossi enumerates thirty -five of these 
 Catliolic authtJTS who )Mefer llu,- Tj'^\'-lifsi^^U but Pusey gives 
 none of them. In' -thd fa'?e of {liis \\hai "stupor of soul, what 
 paralysis of conscience swept over Ih*; VicaV which led him to 
 say : " He (De Rossi) ei?uni era tee thirty -five 'most exceedingly 
 grave and insurmountable original authorities and witnesses' 
 in support of the masculine ^Ile shall bruise the serpent's 
 head,' " when he knows De Rossi says that the " witnesses and 
 
A Hejoinder. 101 
 
 anthoritiefi" cited uiuler tlie eleven heads support the mascu- 
 line or iifute)' — "'Jill, Ipiic, Ii'siM," and the thirty-tive Catho- 
 lie autht)rH are afterwards enumerated in addition according to 
 Pusey. The Vicar wrote this in Deceud)er last *' for the hene- 
 fit (»f IJihlical student^" and yet in his second letter, n(»w under 
 examination, he says in the lOth paragraph : " In all the com- 
 mentaries I have read on Gen. iii. 15, I have never found 
 IpxHiii mentioned as a various reading, and that therefore I 
 tlouht if one exists." Good Heaven! He copies from De 
 Rossi rujht up to the very word Jpnum, wilfully and wickedly 
 suppresses it, avows he never heard of it, and then with hypo- 
 critical tears in his eyes complains that I "brand him with dis- 
 honesty and knavery to the public ! " Some lovers of retribu- 
 tive justice among your readers, thinking of the sad fate of 
 Bellarmine and JJaronius, may ask — who " have their part in 
 the lake that burnetii with fire and brimstone?" The Vicar 
 liimself is fully entitled to any "comfort" which reflection on 
 this (juestion suggests. 
 
 I might here leave him to his sobering thoughts and pass on, 
 but it might appear cruel. I now believe that he is so under 
 the dominion of some physiological and psychological fatality 
 in regard to religious truth and the Catholic Church, that he is 
 not free to use his reason in the ordinary way. Charity plaiidy 
 bids me pause in i)re8ence of his misfortune. JJut as lie loves 
 to "give information'' I think I discharge the obligations of 
 ch.arity by enabling him " to stock up," though it now seeme 
 like calling in an army to arrest a house-breaker to offer further 
 evidence of Ips^iin. His mental condition can alone justify it. 
 
 From Natalis Alexiinder and other works in my hand, I 
 think I can double De Rossi's " thirty-five," but I will give 
 but a few. The Hebrew text according to Alexander is : 
 Jpsum conteret tihi caput, though as I exjilained above some 
 read Ipse, ITii being Hebrew for both. Unfortunately we 
 have now but fragments of the splendid Hexaj^la (six-fold) 
 Bible of Origen. The standard edition of these fragments is 
 that of Montfaucon in two volumes. In volume one, p. 18, I 
 find the Hebrew rendered : Ipsum conteret tihi caput. The 
 Syriac Version has : Ipsum concidahit caput tuum, and the 
 
102 Ipse, Ipsa, Iphim. 
 
 two celebrated Syriac writers, St, f]j)liracin and Moses T3ar- 
 Ceplia, mentioned hy De Uosni, use Ijixnin in tlieir writini^s 
 (jiioted hy De Rossi; the Samaritan Pkntatkicu lias : lj»<niit 
 contei'i't tibi cajxit ; the Latin liihie of the celebrated Sanctes 
 Pa^ninus has IpHUiit ; the Koyal IVdyjflot r>li)le of Arias 
 !^^ontanuH has Ijpmkih; Yatable's Bible has limrnii; the 
 famous I»ible of Isidore Clarius has JpHtnn ; the Lyons IJible 
 ])rinte(l in ir)50 lias T/w? in the text, but Ipsiuii in the marj^in ; 
 the Hible of Ik'Hajo, Hishop of Paris, has the same; Lipoiiia- 
 mis in his "Catena" gives a list of Latin copies which have 
 Ipmtm.^ .... Perhaps I ought to stop here. I wonder if I have 
 t'ldfilli'd i»ij junaiicc ! Put I must mention Kather Perrone's 
 "Dogmatic Thesis on the Inmiaculate Concei)tion," and lastly 
 Cardinal I^itrizi's " gem " of a book entitled : " De I In, hoc est, 
 de Lnmaculata ^fariae origine a Deo praedicta Uomae, 1S53." 
 It examines critically all the Texts, Editions, Versions anil MSS. 
 which have either Jpnc, Ipmi or Ipniuii. It was written the 
 year before the definition of the Inunaculate C(mce])tion, and 
 the Cardinal ado|)ts Ipne or IpHum as the true reading. 
 
 So much in confutation, and for the instruction, of the Ox- 
 ford twain. I feel but too keenly the humiliation of annihi- 
 lating such antag(»nists, but I am saddened by the reflection 
 that Oxford University, founded and reared under the auspices 
 of the Catholic church, should in these days be responsible for 
 swell exponents of Biblical scholarship. 
 
 I have now provetl beyond cavil the various reading for 
 which I contended — JpHc\ Ipsa, fpsum against the Bishop's 
 diagram Ipse-Ip^a^ and the Vicar's puny attempt to bolster it 
 up. I have not noticed other readings in Gen. iii. 15, such as 
 ///<% //rtf'f, ///6', for which I can give authorities. In my next 
 I will consider the effect of this proof. 
 
 POSTSCRIPT. 
 
 There are four famous Polyglot Bibles — the Complutensian, 
 the Antwerp, the Parisian, and the London. I will here give 
 my readers the results of my examination of them on our text. 
 
 ' I have omitted here some Protestant te.xt writers because I could 
 not consult the originals. 
 
A Kkjoixdek. 108 
 
 The CoMri.rTKXsiAN i^ivcs the llt'ltrew with a Latin transla- 
 tion, Ipxn, wliirh is alleged to he that of St. fleronie; the 
 C'iialdaic I'araj)lira«e with a Latin translation, Ij^me ; the Se[>- 
 tua;;int (Jreek with a Latin translation, /yw. 
 
 The Antwkki' gives the Hehrew with a Latin tratislation, 
 Ipnn : the (ireek with a Latin translation, /jjne ,' the Chaldaic 
 Para[)hrase with a Latin translation, /jt-st'. 
 
 The Takisian gives the Hebrew with a Latin translation. 
 Ipsa; the Greek with a Latin translation, Tjhst' i the Chaldiiic 
 Paraphrase with a Latin translation. Ipse j the 8vriac with a 
 Latin translation, Ipsuii) ; the Arahie with a Latin translation, 
 Hatc ; the Samaritan with a Latin translation, Ipstuit. 
 
 The London is snperior to all the others. It was edited by 
 tlie Rev. Dr. Jiryan Walton, afterwards Anglican Bishop of 
 Chester, and printed in l(i53-l<!57, in six large folio volumes. 
 It gives the Hebrew with an interlinear Latin translation, 
 Ipsuni I the Vulgate, Ijysa ; the Greek with a Latin transla- 
 tion of Flaniinins Nobilius, /j>fie ; the Syriac with a Latin 
 translation, Ipftinn ; the Targum of Onkelos with a Latin 
 translation, Ipse j the Samaritan Pentateuch with a Latin 
 translation, Ijysvm j the Samaritan Version with a Latin trans- 
 lation, Ipsum ; the Arabic with a Latin translation, Ifacr. 
 
 These magnificent works I cimsulted in the Lennox Library, 
 !New York, and in Gore Hall, Harvard University. Walton's 
 Polyglot is also in the Parliamentary Library at Ottawa. 
 
 I have also examined the following minor Polyglots: Ber- 
 tram's (1586), Welder's (1590), Ilutter's (1599), and IBagster's 
 (London). 
 
 Bektkam (with notes by Vatable) has the Hebrew, Greek, 
 and two Latin translations. Ipse, fystan. 
 
 WoLDER has tho Greek, the Latin — Ipse, Ip-nnn, and 
 Luther's German. 
 
 HcTTER has the Hebrew, Chaldaic, Greek, Latin — Ipsa, 
 German, Italian, 
 
 Baoster lias the Hebrew, Greek, Vulgate — Ipsa, German, 
 Spanish, Italian, English, 
 
 I have also examined the following celebrated Bibles : 
 
 The Zurich (1543), which has Ipstim/ the joint edition of 
 
104 Ipse, Ipsa, Ipsum. 
 
 Vatable and Pagnini, which has Ipsuin ; the heautiful edi- 
 tion of Father Houbioant, the Fnjnch Oratorian, which has 
 the Hebrew with a Latin translation — Illud ; and the Hebrew 
 Bible of Arias Montanus (1584) with Latin interlinear trans- 
 lation — Ipsum, to which I have already referred in the above 
 Letter ; the " Biblia lUustrata " of Galovius (1719), which has 
 Ipse, Ijps'unn. 
 
 I have, too, examined the works of the following learned 
 Biblical Commentators : 
 
 Sebastian Munster, who gives Illud ; Paul Fagius, who 
 discusses Ipse, Ipsa, Ipsum, and prefers Ipse, Ipsum / Dru- 
 8IUS, who says that nearly all the Latin MSS. have Ipsa, while 
 somo have Ipse and others Ipsum; Lucas Brugensis the 
 famous Catholic Biblical critic of Louvain University, who 
 has a splendid note on the whole matter. lie expresses liis 
 preference for Ipsum in these words : " Fortassis autem com- 
 modius neutro genere transferatur, Ipsum conteret caput 
 tuum." But as he knew much more about Catholic doctrine 
 than either Bishop Kingdon or his Vicar, he does not hesitate 
 to say that it makes no doctrinal difference which of the three 
 readings is adopted. Speaking of Ipsa he says : " Ncque vero 
 
 haec lectio Hebraeo repugnat Potest (autem) haec lectio 
 
 . . . . de Christi matre intelligi, ut serpentis capiit cont?'lvlsse 
 dieatur qui Eum genuit qui contrivit, qui diabolum Sua morte 
 divicit, et nos ex ejus tyrannide-in libertatem asseruit." 
 
 I also refer my readers to the critical edition of the Latin 
 Old Testament by the learned Tischendorf and Heyse. These 
 scholars give the three readings — Ipse, Ipsa, Ipsum, in their 
 note on Genesis iii. 15. See "Postscript" to the twenty- 
 eighth Letter of this Rejoinder, where I again quote from 
 Walton's Polyglot and Tischendorf, on Ipsa. 
 
 Vercei.lone, too, in his peerless work — The Yarious Head- 
 ings of the Latin Vulgate Bible, Yol. I., p. 13 — gives the edi- 
 tions (with their dates) of Bibles with Ipsum, and then adds : 
 " Ignoramus utrum haec lectio (Ipsum) ex codicum fide, quod 
 affirmare videtur Lippomanas, derivata sit — I do not know 
 whether this reading {Ipsum) rests upon ^he authority of MSS., 
 but Lippomauus seems to say that it doofj." 
 
A Rejoindkr. 106 
 
 To my mind Lippomaims absohitely affirms it in these 
 words : '■'■Ipse conteret caput tuuin ; vel juxta alia excmpla- 
 ria, Tpsttm conteret caput tuum, scilicet semen nmlieris." See 
 Lippomanus' Catena on Genesis and Exodus. 
 
 Let me add to these authorities that of Calvin. In his 
 "Commentary on Genesis," now before me, the text com- 
 » mented by him reads: Ipsum vulnerabit te in capite, et tu 
 vulnerabis ipsum in calcaneo." 
 
 This may suffice to establish the point that the Latin reading 
 of Genesis iii. 15, is not Ijyse, Ipsa, simply, but Ipse, Ipsa, 
 Ipsum. 
 
 LETTER Y. 
 
 IPSE, IPSA, IPSUM — A REJOINDER. 
 
 To tlie Editor of the Globe : 
 
 ■Sir. — In connection with the proof of Ipsum in my last 
 1' 'I have to add a word anent a. Lapide. In the sixth 
 
 ph of his third letter the Vicar says : " Since suggest- 
 ing an explanation of Cornelius a Lapide's statement that 
 Ipsum was found in the Hebrew Codices, I have accidentally 
 met with a corroboration of its accuracy from Cornelius liim- 
 self. Wordsworth quotes his comnient on Rom. xvi. 20, v)hick 
 I trust my opponent will mark in his copy with a reference 
 to Gen. iii. 15: 'Alludit apostolus ad Gen. iii. 15, ut directe 
 habent Hebraica Hu Hic, id est Ipsum Semen sive proles 
 mulieris, puta Christus, conteret caput tuum.' Cornelius iis- 
 serts that the Hebrew is masculine Ilic, and that tliis mascu- 
 line means Ipsum Saneti, or Christ. This is almost identical 
 with my explanation." AVill your readers believe it? Here 
 is another mutilation by suppression and interpolation. The 
 Vicar cannot be safely tnisted for anything. He appears to be 
 utterly " gangrened " with dishonesty or incapacity, or l)oth. 
 He refers to Bishop Christopher "Wordsworth, a contemptible 
 " no-popery " ranter. Why did he not take the trouble *' to 
 
106 Ipse, Ipsa, Ipbcm. 
 
 verify" liim before asking me, with his usual insolence, to 
 " mark my copy " ? 
 
 Evidently he does not know the late Bishop Christopher as 
 w^ell as 1 do or he would not so " foolishly jump " again. Now 
 here is that part of a Lapide's comment on Romans xvi. 20, 
 verbatim: "Alludit(St. Paul) ad Gen. iii. 15 — 7/?,9a (vel, ut 
 directe habent Ilebraea Ilu, id est Ipsum, semen, sive proles 
 mulieris, puta Christus) mnteret caput tuumP Compare this 
 with the Vicar's quotation and you find that Wordsworth or 
 the Vicar suppresses ^'■Ipsa^' and interpolates ^^Jlic" after 
 '^IIu" so that it is simply worse than a " pious fraud " to say 
 that "a Lapide asserts that the Hebrew is masculine IIigP 
 "Wordsworth died about three years ago — I hope he has escaped 
 the hard fate of Bellarmine and Baroiiius. There is always a 
 locus penitentif^ for the living which the Vicar may turn to 
 account.* 
 
 Having, in my " Resumd," given what I considered suffi- 
 cient evidence to support the various readings — Ipse, Ijjsa, 
 Ipsum — I said " that, according to Catholic teaching and au- 
 thority, there is absolutely no difference in meaning between 
 
 the three readings When properly understood the sense 
 
 is the same to Catholic and Protestant alike." In proof I cited 
 great Catholic writers living and dead, and I can expand the 
 list indefinitely, but I desire to compress. In the face of these 
 authorities my opponent calls my statement a "ludicrous fal- 
 lacy"; but how does he meet me? By the most flagrant 
 calumny and vituperation ! I cannot point to a single instance 
 of fair, manly investigation in the course of his " Strictures." 
 They are made up, to a great extent, of the ingredients of the 
 Witches' Cauldron : 
 
 Eye of newt, and toe of frog, 
 Wool of bat, and tongue of dog. 
 Adder's fork, and blind- worm's sting, 
 LizanVs leg, and owlet's wing, 
 For a charm of powerful trouble, 
 Like a hell-broth, boil and bubble. 
 
 ' See Postscript to this Letter for a fuller exposi of Wordsworth's 
 disgraceful ignorance and calumnies. 
 
A Rejoinder. 107 
 
 In tlie 15th paragraph of his third letter he says : " It may 
 coniidently be said that there cannot be found in the whole 
 history of literature an instance of a misreading which has led 
 to such grave and .... awful consequences as this apparently 
 slight change of an e to an a in the sacred text." The " awful 
 consequences" he has told us is the "undue exaltatitm of the 
 Holy Virgin." This has provoked many a smile among your 
 readers, especially since the bad "snowing under" of tlie 
 Bishop's diagram in my last letter. Lest the Vicar, however, 
 with unwonted discourtesy, in a moment of gasping despera- 
 tion, should say that "a man may smile and smile" and yet — 
 have his part in the burning lake, I will change the venue 
 from the Western (the Latin) church, where Ipsa has done so 
 much mischief, and been of such " tremendous importance " 
 to the " poor Irish " and " Romanists " generally, to the Orien- 
 tal (the Greek) church. This church, let me say broadly, uses 
 the Greek masculine — '■''Autos — Ile^'' in Gen. iii. 15, or having 
 in mind the Syriac writers, — '''Auto — /;!," to conform with the 
 Greek what I have already said about St. Ephra^m and Moses 
 Bar-Cepha using the neuter Ipsum as stated by De Rossi. This 
 church does not use Ipsa nor Ante, and yet it fully realizes the 
 sublime, ecstatic and inspired projihecy of the Blessed Mary as 
 expressed in t\\Q Magnificat : "For behold, from henceforth 
 all generations shall call me blessed. For He that is mlglity 
 hath done great ♦liings to me and holy is His name." 
 
 Willingly, for a while, do I leave tli'^ rough tield of conti-o- 
 versy for the more genial region of contemplation, and I ask 
 your readers to go with me. And would that my lips might 
 be touched with "coals from the Altar" as I utter the words I 
 write. For, if there be one persoti in the New Creation of 
 Grace who seems to hush to silence the discord of tongues, by 
 the unbroken tranquillity of her sweet, patient love, it is the 
 Madonna. Her life on earth was to nurse and foster Christ ; 
 and her glory in Heaven is to be enthroned by His side. What 
 she was on earth, that she is still in the Church of God. She 
 is the Mother of Jesus All her vast power, — all her divinely- 
 appointed innuence, — i.io whole omnipotence of her interces- 
 sion, as God has willed it in the sweet coungels of His love, — 
 
108 Ipse, Ipsa, Ipsum. 
 
 her solitary grandeur in tlie church, as the one golden link 
 which unites earth with Heaven, — the dazzling brightness of 
 lier high throne of Empire — all are hers that she may nurse 
 and foster Jesus in the hearts of men, as in the special cradle 
 of His own election. His is the only name under heaven given 
 to men whereby they must be saved. All that Mary has and 
 is, she has and is by and through her Son and for His sake. 
 Cruel indeed are they, thankless and heartless, who would try 
 to make a breach betv;een the tender mother and her Child. 
 By so much the more cruel are they than Herod and his sate- 
 lites, by how much the love of Mary for her Son was and is 
 more intense, more pure, more sacred, more spiritual, than 
 that of the forlorn mothers of Judah for their bleeding little 
 ones. And who of men or angels can measure the distance 
 which separates these two loves ? 
 
 Turn we then, from the Babel of confusion which the cold 
 and sceptical Protestantism of my opponents has willed to 
 thrust into the midst of the tenderest love of heaven, to satisfy 
 the eyes of the soul and the aflfections of the human heart with 
 the vision of Mary's growth in the Church of God. This is my 
 present purpose. I wish to set before your readers the picture 
 of Mary as the Greek Fathers alone have painted her from the 
 very dawn of Christianity. In the earliest ages of the Primi- 
 tive Church she occupies a position of unequalled dignity in 
 the writings of the Fathers, Greek and Latin, and wins for 
 herself sentiments of the tenderest devotion and titles of 
 highest pre-eminence. I confine myself now for reasons 
 already given, to the Greek Fathers. 
 
 I ask your readers, then, to accompany me while we search 
 in the records of the first six centuries for the place which 
 Mary held in the devotion and doctrine — in the heart and 
 mind — of the early church. This is the period of the undi- 
 vided church by which Anglicans and Ritualists at all events 
 profess to be bound. I do not intend to rely upon one or two 
 stray passages, obscure and incidental. I leave these to the self- 
 willed enemies of Mary's empn-e — "to preachers who are com- 
 pelled to hedge their expressions with so many cautions about 
 false doctrine and practice in regard to her, that many a one 
 
A Rejoinder. 109 
 
 shrinks from a theme which, under other circumstances, he 
 would rejoice to handle!" God help the poor weaklings! 
 Nor could I hope to offer to your readers a true idea of anti- 
 quity by such a process. What they want is a chain of 
 Fathers living in different parts of the world and in succeed- 
 ing centuries, the uniformity of whose unconscious utterances 
 may give them a real Apostolical tradition. The sublime por- 
 trait, therefore, which I propose to exhibit, is uot the work of 
 one hand. It is the ilective labor of centuries. I have for 
 the most part, the Grreek and the Latin of the Greek before 
 me. 
 
 In the first century we cannot, of course, expect much assist- 
 ance. It was an age of martyrs and evangelists, not of writers, 
 unless we except the composers of the New Testament. Yet 
 there exists a document, which is, by many learned critics, 
 assigned to the Apostolic age. It consists of a letter written 
 by the priests and deacons of Achaia, in which they narrate the 
 acts of the martyrdom of St. Andrew the Apostle. Even those 
 who deny its authenticity (as the Protestant Cave) are com- 
 pelled, by the evidence of facts, to assign it a place among the 
 earliest records of the Church. Gallandus, Piazza and Natalis 
 Alexander leave no doubts about it. In this letter St. Andrew, 
 speaking of our Lord, says that " He was born of a hlameUss 
 Virgin." 
 
 There is, besides, another document, which is considered by 
 some to be the work of an Apostle, though the preponderance 
 of authority is apparently in favor of the contrary opinion. I 
 may as well, however, introduce it here. It is, at all events, a 
 most important witness to the Apostolic tradition of which we 
 are in search, not only because it is the oldest and most famous 
 of Oriental Liturgies, but also because the forms of expression, 
 which I am about to quote, "occur in all the Liturgies of the 
 East. In the Liturgy, then, which is called after tlie name of 
 St. James the Apostle, I find the following words in four 
 several parts of the Mass ; *' The most holy, immaculate, most 
 glorious mother of God, our lady and every-Virgin Mary." 
 And, again, " All-blameless, and mother of our God, more to 
 be lionored than the cherubim, and more glorious beyond com- 
 
110 Ipse, Ipsa, Ipsum. 
 
 parison than tlje seraphini." And, once more, she is thus in- 
 voked : "O Sanctified Temple!" My authorities here are tlie 
 ilhistrious Asseniani, a Syrian Marouite family of four famous 
 Orientalists. 
 
 My Greek witnesses for the second century are St. Justin 
 Martyr (A.D. 12U-165) and Irenjeus (120-200). St. Justin 
 J represents Palestine, and St. Irenseus Asia Minor and Gaul — 
 or rather he represents St. John the Evangelist, for he had 
 been taught hy the Martyr St. Polycarp, who was the intimate 
 associate of St. John, as also of other Apostles.' St. Justin 
 says ; " We know that He, before all creatures, proceeded from 
 the Father by Ilis power and will, .... and by means of the 
 Virgin became man, that by what way the disobedience arising 
 from the serpent had its beginning, by that way also it might 
 have had an undoing. For Eve, being a virgin and undefiled, 
 conceiving the word that was from the serpent, brought foi-th 
 disobedience and death; but the Virgin Mary, taking faith and 
 joy, when the angel told her the good tidings, that the spirit of 
 the Lord should come upon her and the power of the Highest 
 overshadow her. and therefore the Holy one that was born of 
 her was Son of God, answered, ' Be it to me according to Thy 
 word.'" Dialog. Try ph. 1^*^. St. Ireufeus writes : "With a 
 fitness, Mary the Virgin is found obedient, saying, ' Behold Thy 
 handmaid, O Lord: be it to me according to Thy word.' 
 But Eve was disobedient ; for she obeyed not, while she was 
 yet a virgin. As she, having indeed Adam for a husband, but 
 as yet being a virgin .... becoming disobedient, became 
 the cause of death both to herself and to the whole human 
 race, so also ALiry, having the predestined man, and being yet 
 a virgin, being obedient, became both to herself and to the 
 whole human race the cause of salvation .... and on ac- 
 count of this the Lord said that tire first should be last and the 
 
 last first And so the knot of Eve's disobedience received 
 
 its unloosing through the obedience of Mary, for what Eve, a 
 virgin, bound by incredulity, that Mary, a virgin, unloosed by 
 faith." Adv. liar. 3, 22, 34. 
 
 ' See Newman's Letter to Pusey. 
 
A Rejoindkk. Ill 
 
 And again : " As Eve by the speech of an angel was seduced, 
 so as to flee God, f'-ansgressing His word, so also ^lary received 
 the good tidings by means of the angel's speech, so as to bear 
 God within her, being obedient to His word. And, though 
 the one had disobeyed God, yet the other was drawn to obey 
 God; that of the Viryin Eve the Viiujln Mary mhjht he- 
 come the advocate. And, as by a virgin the human race had 
 been bound to death, by a virgin it is saved (or loosed), the 
 balance being preserved, a virgin's disobedience by a virgin's 
 obedience." — Ihkl. v. 19. Cardinal Xewman, commenting on 
 these two writers (with Tertullian), says : " They unanimously 
 declare that she (Mary) was not a mere instrument in the In- 
 carnation, such as David or Judah may be considered ; they 
 declare she co-operated in our salvation not merely by the 
 descent of the Holy Ghost upon her body, but by specific holy 
 acts, the effect of the Holy Ghost within her soul .... that 
 as Eve made room for Adam's fall, so Mary made room for 
 our Lord's reparation of it ; and thus .... it follows that, as 
 Eve co-operated in effecting a great evil, Mary co-operated in 
 effecting a much greater good." Can any logic beat that ? Let 
 your readers peruse Newman's historic letter to Pusey — the 
 logical Pusey who described Lii^hop Colenso's teaching as 
 " Colenso's heathenism," and yet called the Church of England, 
 in which Colenso lived and died a Bishop, a " branch of the 
 Catholic Church " ! Of course otlier members of the same 
 church thought Pusey the bigger " heathen " of the two (as I 
 will show later on) because of his '' Popery " and "Komanism." 
 
 1 turn now to the earlier part of the third century, and begin 
 with St. Hippolytus, Bishop of Porto, who was a pupil of St. 
 Clement of Alexandria, and coeval with the great Origen. In 
 one of the fragments of his writings, which liave been preserved, 
 he has these words: "And the ark of incorruptible woods was 
 
 the Saviour But the Lord was without sin, made as 
 
 regards His human nature of incorruptible woods, that is, of 
 the Virgin and the Holy Ghost, covered over within and with- 
 out, as it were, with the most pure gold of God the "Word." 
 This likening of Mary to the incorruptible wood, out of which 
 Christ, the Ark, was made, is a favorite comparison with the 
 
112 Ipse, Ipsa, Ipscm. 
 
 Fathers, as we shall have occasion to see. How happily it sug- 
 gests the purity of her conception. 
 
 St. Gregory Thauinatargus (the wonder-worker), Bishop of 
 Neo-Cfesarea, another of Origen's pupils, is an illustrious wit- 
 ness to Catholic tradition about Mary in this century. He was 
 certainly present at the lirst council of Antioch, convened to 
 condemn Paal of Samosata, in A.D, 2G4. He died in the fol- 
 lowing year. This illustrious Saint speaks of Mary as "the 
 pure and chaste and immaculate and holy Virgin Mary "; again, 
 as " the immaculate flower of life "; as " the ever verdant Para- 
 dise of immortality"; as "the perennial fountain "; as "the 
 ever verdant Vine." Homily on the Annunciation, Migne, 
 PP. Graeei, Tonie x., p. 1152. He compares her in the same 
 place to the Virgin soil out of which Adam was formed, when the 
 earth was not yet subject to the curse. He describes her nearly 
 in the same words as St. Hippolytus — "the Ark covered over 
 with gold from within and from without." In a second Homily 
 on the same subject he introdiices the Archangel Gabriel as 
 addressing her on the day of the Annunciation in the follow- 
 ing terms : "All the celestial Powers salute thee, the holy Virgin, 
 by my mouth. And what is more, He who is Lord of all the 
 celestial powers has chosen thee, the holy and all-adorned one, 
 from among all creatures; and by thy holy, and chaste and 
 pure and immaculate womb, the bright-shining Pearl comes 
 forth for the salvation of the whole world ; since thou hast 
 been made the holy one, and more glorious, and more pure, 
 and more saintly than all the rest of human kind, having a 
 mind whiter than snow, and thy soul more purified than the 
 finest gold." 
 
 Again he calls her " an Immaculate Virgin "; " incapable of 
 corruption"; "God's rational Paradise"; "Another Heaven 
 upon earth "; " The pure Bridal-chamber of the generation of 
 the Word according to the flesh"; "The Immaculate Virgin 
 Mother of an orphaned world "; " The Living Temple of God." 
 
 It is my duty here to remind your readers that doubt has 
 been cast upon the authorship of. these homilies. Cardinal 
 Bellarmine and Dupin doubted about them, but I must also 
 add that the critics are ten to one against them, including the 
 
A Rejoinder. 113 
 
 learned Protestant, Gerard Voss. For us the question is com- 
 paratively unimportant ; for every thing conspires to assign 
 them an early date. And, moreover, I am not at present seek- 
 ing to prove a doctrine by the authority and weight of great 
 names, but to discover the general mind of the early church 
 respecting the Mother of God. And, therefore, whether these 
 homilies were preached by the illustrious Bishop of Neo-Ca-'s- 
 area, or by St. Chrysostom, or by Macarius is comparatively of 
 small importance. 
 
 My next witness shall be St. Dionysius of Alexandria (A.U. 
 247), the great champion of the Catholic faith against the 
 heresy of Paul of Samosata. In a letter which he wrote to this 
 heresiarch he speaks of our Lady as " Christ's Holy Tabernacle, 
 not made with hands." He says that "Christ was conceived 
 in the womb of the Virgin Mary, the Holy Ghost descending 
 upon her ; and as lie alone knew the order of His conception 
 and Birth, preserving the Mother incorruptible and blessed 
 from head to foot." He, too, like St. Gregory, calls her "a 
 Virginal Paradise." Lahheum, T. 1, pp. 900-907. Moreover, 
 tliese expressions are not merely the individual testimony of 
 the Alexa-ndrian Patriarch — they have a sort of synodical au- 
 thority, for the letter was written by the authority, and as the 
 expression of the doctrine, of the Antiochene Fathers. 
 
 POSTSCKIPT. 
 
 In his Strictures on my Rejoinder the Vicar does not dare 
 to deny my charges against Bishop Wordsworth, whom he had 
 the misfortune to introduce into this discussion. They are 
 literally true. On turning to Wordsworth's Greek Testament, 
 Vol. 2, p. 272, 1 find that this learned bigot has actually been 
 guilty of the literary forgery which I have pointed out in the 
 foregoing letter. I will now set forth the whole matter, and 
 thus give my readers the opportunity to pronounce judgment 
 on the honesty and knowledge of Catholic doctrine of another 
 Anglican Bishop. 
 
 In his note on Rorrocms xvi. 20, Wordsworth writes : 
 
 " Satan now rules at Rome, but the Seed of tJie Woman has 
 
11-i IrsK, Ipsa, Ipscm. 
 
 bruised tlie fierpeiit's liead, accord! njj; to the first propliccy in 
 Holy Scripture ((tcu. iii. 15), 
 
 " After tlie recent perversion of tliat ])ropliecy, in tlie Papal 
 Uecree on the Immaculate Conception (Rome, Dec. 8, 1854), 
 wherein this act of bruising tlie serpent's head is applied to the 
 Virgin Mari/, as her special prerogative, it is not irrelevant to 
 cite the following testimony to the truth, from the j)en of the 
 learned Komanist Cotnr lentator, Cornelins a La^pide, in his 
 note here (Rom. xvi. 20) : 
 
 (A Lapide's very words from his 
 commentary now before me) : 
 
 *• Alludit (St. Paul) ad Oenes. 
 
 iii. 15, IPSA (vel ut directe ha- 
 bent Hebraea, Hm, id est Ipsum 
 Semen, sive, proles mulieris, puta 
 Christus), conteret caput tuum." 
 
 (A Lapide's words according to 
 Wordswortli) : 
 
 " ' Alludit apostolus ad Genes. 
 iii. 15, ut directe habent Hebraica 
 Hu Hic, id est Ipsum Semen, sive 
 Proles mulieris, puta Christus, 
 contei-et caput tuum. ' " 
 
 Now, is not this an infamous specimen of literary forgery ? 
 He suppresses Ipsa from a Lapide's text, and inteqwlates Hie! 
 Are all Anglican Bishops and Yicars alike ? Forty years ago 
 two well-known Anglican Ministers who shone among the 
 brightest lights of Exeter Hall — the Rev. Dr. McGee and Rev. 
 Dr. Todd — deliberately forged and gave to the world in its 
 pretended Latin original, a Papal Brief, from Pope Gregory 
 XVI. to the Bishops of Great Britain and Ireland. And even 
 though convicted, they would not confess, until the forgery 
 had accomplished its end. History repeats itself to-day in 
 Wordsworth and the Vicar. The latter is not only convicted 
 of literary forgery — and on his own confession — but he scattered 
 broadcast tlie forged speech of Bishop Strossmayer because he 
 thought it '■'advantageous to our church," as he wrote to the 
 New York 67 urch Eclectic. Aud worse than that — for, even 
 after I had convinced him that the alleged speech was a 
 forgery, he publicly solicited " ^m7(1-<wi^ " subscriptions to en- 
 able him to circulate it more widely ! And yet Bishop King- 
 don continues lo him his license to preach what they agree to 
 consider — the Gospel ! In the face of these blazing facts is it 
 not a fair, legitimate inference that the Anglican Church ap- 
 proves and admires, or certainly does not disapprove and con- 
 
A lllJOIXDKU. 115 
 
 <lemn, the crime of forgery, provided only it be " advantageous " 
 to Anglicanism ? 
 
 My readers will nc^te that AV^ordsworth, in the above quota- 
 tion, is guilty of the same idiotic in)pertinence as Bishop King- 
 don, in what he says about the "perversion" of Gen. iii. 15, 
 and the "tremendous importance" of 7/w«. Probably he now 
 knows better. Let me admonish Bishop Kingdon to improve 
 liis opportunities before " the night cometh." 
 
 R. F. Q. 
 
 LETTER YI. 
 
 IPSE, IPSA, IPSUM — A REJOINDER. 
 
 To the Editor of the Globe : 
 
 Sir, — I continue my testimony from the 3d century. St. 
 Clement of Alexandria, the great Origen's great master, com- 
 pares Mary to the church : " O mystic marvel ! The universal 
 Father is one, and one the universal "Word; and the Holy 
 Ghost is one and the same everywhere. One also is the only 
 
 Virgin mother. I love to call her the Church 
 
 But she is at once Virgin and Mother — pure as a virgin, loving 
 as a mother. And calling her children to her she nurses them 
 with holy milk, viz. : with the "Word become her child." I 
 follow here " Ante-Nicene Library," vol, IV., p. 142, almost 
 verhatim. Again. The mighty Origeu (Homily VL on Luke) 
 speaking of the angel's words — " Hail full of grace," says : 
 " For Mary alone is this salutation reserved." And (Homily 
 VIL on Luke) he proves from the words of Elizabeth that our 
 Saviour could never have slighted, or reproved, as some early 
 heretics asserted, his blessed mother. He writes : " Elizabeth 
 filled with the Holy Ghost said : Blessed art thou among 
 women. If Mary is pronounced blessed by the Holy Ghost 
 how could the Saviour deny her? " Speaking of Mary's visit 
 to Elizabeth (Homily IX.) and that at the sound of Mary's 
 voice Elizabeth was filled with the Holy Ghost, he says : " If 
 
116 IPriE, Il'8A, Il'SUM. 
 
 in one hour she (Elizabeth) had gained eo much, we may con- 
 jecture how nnich John gained in throe months by Mary's 
 presence with Elizabetli." Finally censuring those who spoke 
 in an unbecoming manner of the "bless'xl Woman," he says: 
 " In what respect does such language difter from that of those 
 wlio pour abuse on others on the public streets, and whose 
 words are unworthy of any serious attention i " 
 
 Again. St. Arclielaus, liishop of Caschar in Mesopotamia, 
 in his disputation with the Ilcrosiarch ^fanes writes: ".lust as 
 all the Law and the Prophets are summed up in two words, so 
 also all our hope is made to depend (hinges) on the birth by the 
 blessed Mary." Ante-JV. Z/7>., vol. xx., p. 395. 
 
 To close this century with another extract from Second 
 Honn'Iy of St. Gregory. He says: ''With what words of 
 laudation, then, shall we describe her fMary's) Virgin-dignity ? 
 AVitli what indications and proclamations of praise shall we 
 celebrate her staiidess figure? With what spiritual song or 
 word shall we honor her who is most glorious among the 
 angels ? She is ]ilanted in the house of God like a fruitful 
 olive that the Holy Spirit overshadowed ; and hy her means 
 are we called mns and Iieirs of the kingdom of Christ. She 
 is the ever-blooming paradise of incorruptibility, wherein is 
 planted the tree that giveth life, and that furnisheth to all the 
 fruits of immortality. She is the hoast and glory of Virgins, 
 and the exaltation of ^fathers. She is the sure support of the 
 helieving, and the succourer (or example, Katorthoma,) of the 
 pious. She is the vesture of light, and the domicile of virtue 
 (or truth). She is the ever-flowing fountain, wherein the water 
 of life sprang and produced the Lord's incarnate manifestation. 
 She is the monument of righteousness ; and all who become 
 
 LOVERS OF HER, AND SET THEIR AFFECTIONS ON VIRGIN-LIKE IN- 
 GENUOUSNESS AND PURITY, SHALL ENJOY THE GRACE OF ANGELS." 
 
 Ante-Nicene Library, vol. xx., p. 128. This is an excellent 
 Protestant translation of some of the Catholic Fathers in 24 
 vols. To any of your readers desirous of reading those beauti- 
 ful Homilies of St. Gregory on the blessed Virgin I will be 
 happy to loan my copy. 
 
 The most eminent source from which I am able to gather 
 
A Kpioindkr. 117 
 
 tlic sense of the Church in the Fourth Century on the (li<;nity 
 and ])rero^ati(»n of Mary is the Father next on my list. It is 
 St. Ephrem, the Syrian, who was ordained priest by St. Basil, 
 one of the four Doctors of the (Jreek Church. His praises are 
 celebrated b}; St. Gregory, of ^ijHKa, St. (nirys(»st<)ni,St. Basil, 
 Theodorot, St. Jerome and others, who call him "the blaster 
 of the World,'' and "the Euphrates of the Church"; and who 
 tell us that his writinirs were publicly read in many churches 
 next after the Divine Scriptures. lie died in 379. He is a 
 witness for the Syrians proper and the neighboring Orientals, 
 in contrast to the Graeco-Syrians. 
 
 St. P^phrem, then, thus speaks of our Lady in a Ilomily, 
 which is dedicated to her praises. He calls her " the new mys- 
 tical Heaven," "the Vine fruitful in sweet odors," "Fountain 
 issuing forth from the House of God." "VVe have, from the 
 Syrian and Greek Codices and on the authority of Voss and 
 the Assemani, certain prayers to Mary, which he composed. 
 His fourth prayer is, from beginning to end, so illustrious an 
 example of the devotion of the Eastern Church to her at 
 this early time that I wish I could give it entire, but I must 
 abridge : 
 
 " My Lady, most holy Mother of God, full of grace, recejv 
 taele of tlie divinity of thy only begotten Son, fiery throne far 
 more glorious than the four-formed " (of Ezechiel) " of the im- 
 mortal and invisible Father, all-pure, all-immaculate, wholly 
 . without spot, .... wholly most blessed, all-inviolate, all- 
 1 venerable, all-honorable, wholly to be blessed and praised, and 
 honored and desired, Virgin in soul, and body and mind, 
 throne of the King who sitteth above the Cherubim, Heavenly 
 Gate through which we hasten from earth to Heaven, Bride of 
 God by whom we are reconciled, unexpected miracle, .... 
 Manifestation of the bidden mystery of God, Invincible de- 
 fence. Powerful aid. Living fountain, Exhaustless ocean of 
 divine and unutterable graces and gifts, Height more sublime 
 than that of the heavenly powers. Common glory of nature, 
 Exuberance of all things noble. Queen of all after the Trinity, 
 the other Paraclete after the Paraclete, and after the Mediator 
 the Mediatrix of the whole world. Chariot of the intellectual 
 
118 Ipse, Ipsa, Ipsum. 
 
 Sun, — tlmt true liglit wliicli lightenetli every man coming into 
 the world, the Immaculate Vesture of Him who clothes Ilhn- 
 self with liglit as with a garment, Bridge of the whole world 
 that leadeMi us to the highest heaven, higher and far more 
 glorious heyond all comparison than Cherubim and Seraphim, 
 lirightness of the Angels, Safety of men, JVfother and hand- 
 maid of that Star which knows no setting, Brightness of the 
 true and mystical day. Abyss of the unsearchal)lc goodness of 
 God, mostiirm foundation of the true faith. Place most easily 
 containing Ilim who knows no ])lace, .... fulness of the 
 graces of the Trinity, holding the second place after the Trin- 
 ity, Security of those who stand, Kestoration of those who fall, 
 Arouser of the lukewarm, treasure of undctiled life. Cloud 
 dropping down celestial dew on the earth, Ladder by which 
 heavenly angels descend to us. Haven to the tempest-tost, Joy 
 of the afflicted, Patroness of the injured, Help of the deserted, 
 Strength of the weak, Succor of those who are weighed down, 
 Staff of the blind, Saving Guide of the wanderers, Sure Help 
 in troubles, holy ark by whom we have been saved from the 
 deluge of ini(juity, unconsumed l^ush which Moses saw who 
 looked OT) God, Golden Censor in which the word, setting light 
 to the flesh, filled the world with sweet odors, and the devia- 
 tions of disobedience were utterly consumed. Tablet on which 
 God hits written, Candelabrum of seven lights whose splendor 
 surpasses the rays of the sun. Holy Tabernacle which the spir- 
 itual Bescleel set up, lloyal Chariot, vessel filled with Manna, 
 enclosed Garden, sealed Fountain whose most pure streams 
 water tlie whole world, Hod of Aaron that buds by the power 
 of God, Fleece of Gideon wet with dew. Book written by the 
 hand of God, by which the handwriting of Adam has been torn 
 lip, Mountain of God, Holy mountain, in which it hath pleaded 
 God to dwell, Masterpiece of the tretnendous economy of 
 Grace, lovely dwelling place of the divine al)asement. Recon- 
 ciliation of the world, .... Model of Virginity, precious 
 vision of prophets, most manifest fulfilment of all prophecy, 
 ceaseless voice of Apostles, invisible confidence of those who 
 conquer, .... my lady, my joy, my deepl^m advocacy ivith 
 God ! Behold my faith, and my heaven-inspired desire, and 
 
A KlCJOINDKR. 119 
 
 as one having compassion and able to lielp me ; and since thou 
 art tlie Mother of llim wlio alone is good and merciful, receive 
 my soul and deign to place it, hy thy mediathm and defence, 
 at the right hand of thy oidy begotten Son, and in the repose 
 of His elect and saints. I have no other help and defence save 
 thee. In thee I ho])e I shall obtain my wish. In thee I glory. 
 Do not by reason of my many sins turn thy face away from 
 me, thy unworthy servant. For thou hast the will and the 
 power, since thou hast generated one of the Trinity. Thou 
 hast the means of persuading and bending. Thou hast those 
 hands, with which in an unspeakable way thou didst carry 
 Ilim, those breasts with which thou gavest Iliiu milk. Call to 
 mind the swaddling clothes, and the rest of His bringing up 
 from infancv. Join to thine what are His own — the Cross, the 
 Blood, the Wounds, by which we are saved. Do not remove 
 far from me, I beseech thee, thy protection, but aid and pro- 
 tect, and ever be at hand. For He is thy debt(jr Who said — 
 lienor thy father and thy mother ; and how much the rather 
 will He, who willed to be reckoned among servants, observe 
 the law of gratitude and His own decree in thy regard who 
 served Him in that generation which was redemption. W/ietr- 
 fore also coriftideriiuj it as Ills own (jloryto yield to thy inter- 
 cession. He fulfils thy petitions, as thouyh it 'were an ohliya- 
 tion. Only despise not me unworthy ; nor let the foulness of 
 my actions stay thy innnense mercy, mother of my God, fondest 
 above measure of names. For there is no stronger pledge of 
 victory than thy help. For thou hast wiped away all tears 
 from the face of the earth. Thou hast filled the creation with 
 every kind of benefit. Thou hast brought gladness to things 
 in heaven, salvation to things on earth. Thou hast reconciled 
 the creature, and appeased the creator. Thou hast lowered 
 the angels and exalted men. Thou hast mediated by thyself 
 between things above and things below .... We have 
 thee as the protectress of our salvation. The congregation of 
 Christians has thee as its strongest wall of defence. Thou hast 
 opened the gates of Paradise. Thou hast pre|)ared an ascen- 
 sion to heaven. Thou hast associated us with thyself and God. 
 By thee, O Immaculate, and thee only, all glory, honor, sane- 
 
120 Ipse, Ipsa, Ipsum. 
 
 thy, has been, is, and ever ^\•ill be, from the time of the first 
 Adam even to the end of the world, to Apostles, Prophets, the 
 just, and to the humble of heart. And in thee rejoice the 
 whole creation, tilled with grace. And I confide in thee, for 
 thy sake, who didst most truly bring forth, according to the 
 flesh, the true God, to whom is due all glory, honor and 
 adoration with the unoriginated Father, and His all -holy and 
 good and life-giving Spirit, now and ever and throughout all 
 ages — Amen." I have given but half of this wondrous prayer. 
 Subtract from it all we may be inclined to set down to Lhe 
 glowing warmth of Oriental devotion and there yet remains 
 enough, one would think, to startle and astonish those who 
 have l)een led to imagine that the cidtiis of Mary is a corrup- 
 tion of comparatively recent times — the result of a. /torrid tnis- 
 2)rint (/) of "a" for "e" forsooth ! St. Ephrem has literally 
 ransacked Old and New Testament, in order to find a type of 
 Mary in every thing which has in any icay heen hrouijld near 
 to God. The exalted ]ire-eminence which she holds in this 
 prayer can scarcely find its parallel in our modern books of 
 Catholic piety. And nothing can be more unreserved and un- 
 doubting, than the confidence which he expresses from first to 
 last in the power of her Intercession and Patronage. 
 
 I pass on, omitting, for brevity's sake, quotations from the 
 famous St. Chrysostom, and from St. Epiphanius who speaks 
 eloquently for Egypt, Palestine and Cyprus, to the fifth cent- 
 ury. I begin with St. Proclus, Patriarch of Constantinople, 
 and a disciple of Chrysostom. After his consecration to the 
 Episcopate of Cyzicum he preached a celebrated sermon in 
 presence of the heresiareh Nestorius, and in the latter's own 
 cathedral, on " The Praises of Mary, etc." These are his open- 
 ing words: "The Holy Virgin Mary, Mother of God, has called 
 us together in this place ; she, that pure treasure of virginity — 
 the spiritual paradise of the Second Adam — the chosen place 
 in which the two natures of Jesus Christ were united ; she, the 
 festival of saving reconciliation — the bridal-chamber in which 
 the Word of the Father espoused our human nature ; She, the 
 living bush which the fire of Divine parturition did not con- 
 sume ; She of a truth that light cloud, who bore in her body 
 
A IIe.joindek. 121 
 
 Him who sitteth above the Cherubim ; She, that most pure 
 Fleece, watered with celestial dew, with which the Shepherd 
 has clothed his sheep ; She, handmaid and Mother, Virgin and 
 Heaven itself ; She, the only Bridge by which God canie down 
 to men ; She, the awful Loom of the Incarnation, in which the 
 tunic of that union was woven after an ineffable manner, whose 
 weaver was the Holy Ghost, and the power overshadowing 
 from on high ; the wool of which was the old fleece of Adam , 
 the warp, the unpolluted Flesh derived from the Virgin ; the 
 shuttle, the inmieasurable grace of Him who bore it ; the Arti- 
 ficer the Word of God descending," 
 
 My next witness is St. Cyril, Patriarch of Alexandria, who 
 was prominently connected, hke St. Proclus, with the Nestor- 
 iau heresy. The Fathers had just arrived at Ephesus, previous 
 to the first session of the council, when St. Cyril preached as 
 follows before them all : 
 
 "Hail Mary, Mother of God, venerable Treasure of the whole 
 world, inextinguishable Lamp, Crown of Virginity, Sceptre of Or- 
 thodoxy, indestructible Temple, chosen place of Him wlio knows 
 no place, Virgin and Mother .... Hail thou, who didst contain 
 in thy holy and virginal womb the uncontainable ; thou, by wliom 
 the Trinity is glorified, by ivhom the precious Cross is made knoion 
 and adored in all the ivorld ; by whom heaven is made glad, by 
 whom angels and archangels rejoice ; by whom devils are put to 
 flight; by whom the tempter, the evil one, fell from heaven; by 
 whom the fallen creature is received up into heaven ; by wliom the 
 whole creation, fettered in the chains of an insane idolatry, has 
 come to 8 complete knowledge of the truth ; by whom holy baptism 
 is given to them that believe, by whom the oil of gla(hicss ; by 
 whom churches liave been founded everywhere ; hy whom all the 
 nations are brought to penance ! And what shall I say more ? By 
 whom the only-begotten Son of God shone forth, a light to tliem 
 that sat in darkness and in the shadow of death ; by whom prophets 
 prophesied; by whom Apostles preached salvation to the Gentiles; 
 by whom the dead are raised to life; by whom kings reign thi'ough 
 the grace of the Holy Trinity. What man is there tvho may emi- 
 merate the multitudinous graces of Mary ? .... miracle ! The 
 wonder strikes me dumb with amazement." 
 
 The next whom I shall quote is St. Basil of Seleucia, one of 
 the Fathers present at the Council of Chalcedon — the fourth 
 
122 Ipse, Ipsa, Ipsum. 
 
 Ecumenical Council, A.D. 451. He addresses Mary in this 
 wise : " O sacred womb Avhich received God ; in which the 
 liandwriting of sin was torn to pieces." He exclaims, " what 
 gifts sufficiently worthy of her can we offer, of whom all earthly 
 things are unworthy ? " He calls her " The Amaranthine Para- 
 dise of Chastity ; " — " Med'mtnx heticeen God and Man " — 
 " Temple truly worthy of God ; " and he bursts out into the 
 following ardent exclamation — " O all-holy Virgin, of whom he 
 who says all that is venerable and glorious errs not from the 
 truth, hut fails in equalling thy merit.''' 
 
 St. James, Bishop of Batnae in Mesopotamia, in the district 
 of Sarug, joins the fifth with the sixth century. He is always 
 quoted in nearly all the religious books of the Syrians with St. 
 Ephrem, and is called "the flute of the Spirit " — " the Harp of 
 the Church of the Faithful." In a sermon on the Blessed 
 Virgin, he says : " If any stain or defect had been in her soul 
 (the Lord) would have sought out another mother for Himself, 
 who would be free from all sin." Bib. Orien. Clem. — Vat. 
 vol. 1, p. 301. Simon Assemani, Ilomse, 1719. 
 
 To pass on to the sixth century. I content myself with two 
 witnesses. The first shall be St. Sophronius, Patriarch of Jeru- 
 salem, an illustrious defender of the Catholic faith against the 
 heresy of the Monothelites. In his synodical letter which he ad- 
 dressed to Sergius, the heretical Patriarch of Constantinople, 
 he speaks of " Mary the holy and illustrious, and heavenly- 
 minded, and free from all stain in body and soul and mind," 
 Again in a sermon on the Annunciation, published by Father 
 Ballerini in his Sylloge, he introduces the Archangel Gabriel as 
 addressing our lady in this wise : 
 
 "Hail, Mother of Supercelestial Joy ! Hail, nurse of sublimest 
 joy! Hail, metropolis of saving g-ladness! Hail, joint cause 
 of immortal joy ! Hail, mystical inn of ineffable joy! Hail, 
 admirable soil of unspeakable joy ! Hail, altogether blessed- 
 fountain of unfailing joy! Hail, God bearing heir-loom of 
 eternal joy I Hail, most flourishing plant of vivifying joy ! 
 Hail, unwedded Mother of God! Hail, Virgin inviolate after 
 parturition ! Hail vision most eminently wonderful of all wonders ! 
 Who can declare thy glory? Who can tell the wonder that thou 
 
A Eejoinder. 123 
 
 art? Who shall dare to proclaim thy greatness? Thou hast adorned 
 human nature.- Thou hast surpassed the oi-ders of angels. Thou 
 hast thrown into the shade the brightness of Archangels. Thou 
 hast shown the high seats of the Throne to be beneath thee. Thou 
 hast put down the height of the Dominations. Thou hast outstripped 
 tlie noblest of the Principalities. Thou hast weakened the strength 
 of the Powers. Tliou hast come forth a Virtue more powerful than 
 the Virtues. Thou hast surpassed with earthly eyes the many-eyed 
 Cherubim. Thou hast ascended with the divinely agitated wings of 
 the soul above the six-winged Seraphim. Thou hast, lastly, far sur- 
 passed every creature, inasnmch as thou shinest with a purity above 
 every creature, and didst receive within thee the Creator of all 
 creatures, and didst bear him in thy womb, and didst give him birth, 
 and hast alone of all creation become Mother of God." 
 
 My second witness is St. Anastasius, the Sinaite, who says : 
 
 " And who (tell me, I pray) whether of men or devils will dare 
 to say, that she, who is of the same essence with God, as regards 
 the flesh, is not after the image and likeness of Him, who was born 
 of her? For how is she mother of such a Son, if she bear not in 
 herself whole and unbroken the image of her offspring ? " 
 
 Who can be so Winded witli prejudice as not to perceive in 
 these quotations, borrowed from siiccessive centuries, an Apos- 
 tohc tradition, which is as far removed from the least heterodox 
 conception of Mary professed by my opponents and the An- 
 glican church generally as Heaven is from earth. Voices reach 
 us from Syria, — from Mesopotamia, — from Plicenicia, — from 
 Constantinople, — from Jerusalem and Mount Sinai which, one 
 and all, conspire in ascribing to Mary a solitary pre-eminence 
 in God's creation of grace. Tj^ies are borrowed everywhere 
 from the Old Testament of all that is most holy and most 
 singular in Divine Benediction. In giving expression to 
 their inward perception of the beauty and hoHness of Mary, 
 the writers have exhausted the rich sources of tlie Greek 
 tongue ; and if we would desire to put into words our own 
 thoughts we can only repeat the language that was long ago 
 familiar to them. The Catholic Church in the East and in 
 the West simply took up the note of Mary's holy song: 
 " Behold from henceforth all generations shall call me blessed " 
 
124 Ipse, Ipsa, Ipsum. 
 
 — and went forth resounding it tliroughout the four corners 
 of the globe.' 
 
 My purpose in this letter and in my last was that your read- 
 ers should see what the Saints and Doctors in the Primitive 
 Greeli Church thought of our blessed Lady — how they spoke 
 of her ; what was the picture of her they had over before their 
 eyes — and tliis, remember, in regions where " Ipsa " was un- 
 known ! I ask your readers to examine this picture well, to 
 take in its background, to study each finishing stroke of the 
 pencil. Then put in the foreground Bishop Kingdon and his 
 Vicar holding up their little diagram — *■'' Ipse-Ipsa " while they 
 weej) over the *' awful consequences " of the " misprint." 
 What a spectacle to men and angels ! 
 
 LETTER FROM THE YICAK. 
 
 ipse, ipsa MR, QUIOLEt's KEJOINDER — A CAUTION. 
 
 To the Editor of the Globe : 
 
 Sir, — I have no desire to intrude out of my turn, but as Mr. 
 Quigley has invited a confiding public to borrow what he calls 
 an " Excellent Protestant translation " of the so-called Homilies 
 of S. Gregory Thaumaturgus, I am in duty bound to give them 
 a caution. 
 
 Let any one who may avail himself of Mr. Quigley's offer 
 turn, as he directs, to p. 128 of vol. xx. in Clarke's Ante-Nlcejie 
 Lihrary^ then let him refer to the Table of Contents and the 
 Introd-ctory notice and he will find that the translator has 
 taken special care to separate between the "Acknowledged" 
 and the " Dubious or Spurious " writings of the Saint, and that 
 tiie latter, wherewith the Church has for centuries been de- 
 ceived, are very copious. He will next observe that Mr. Quig- 
 ley's quotation is taken from this latter part without even a 
 hint as to its character. 
 
 A reference to Smith and Wace's Dictionarrj of Christian 
 
 ' See Fatlier Harper's Peace through the Truth, Vol. 1, p. 401. 
 
A Rejoinder. 125 
 
 Biography^ p. 737, shows tliat these Homilies belong not to the 
 merely Dubious but to the Undoubtedly Spurious writings 
 attributed to Gregory. 
 
 I abstain at present from further remark, although most of 
 Mr. Quigley's citations are equally misleading. 
 
 Yours truly, 
 
 John M. Davenport, 
 Priest of the Mission Church. 
 April 23, 1888. 
 
 See reply to above letter in the " P. S." to my next letter. 
 
 R. F. Q. 
 
 LETTER YII. 
 
 IPSE, IPSA, 1P8UM — A REJOINDER. 
 
 To the Editor of the Globe : 
 
 Sir, — Though it seems a debasing of the mind further to 
 refute the Vicar's ravings, I have not yet done with him. I 
 propose now to exhibit him in a light so detestably lurid that 
 the sins he so falsely charged against the Catholic Church pale 
 into veniality — even were they true. There is no reason, as 
 things go, why I should not make as nmch of Anglican mis- 
 deeds as the Vicar has tried to make of ours ; only " bad luck 
 to us," says Cardinal Newinan, " we have never kept a record 
 of Protestant scandals." The Catholic mind does not take to 
 that sort of argument, and, because it does not forget that non- 
 observance of the Decalogue does not abrogate it. The ritual- 
 istic mind, on the contrary, as we see it displayed in the Vicar, 
 would deny the most rigid mathematical deduction if seen to 
 involve any concession to hated Rome. In this connection, 
 however, I will content myself with letting an Anglican author- 
 ity introduce to your readers the Vicar in his new character. 
 The Anglican historian "Whittaker, a Rector of the Established 
 Church, in his vindication of Mary, Queen of Scots, writes : 
 
126 Ipse, Ipsa, Ipsum. 
 
 '■''Fortjery — / hlusJi for the honor of Protestants while I write 
 it — seems to have been peculiar to the IteformedP Vol. 3, p. 
 2. Let us see how the Vicar ilhistrates, if he does not emulate, 
 the httle weakness of his pious theological ancestors. 
 
 Your readers will remember his tactics over my quotation 
 from Prudentius, a writer of the Fourth Century, who uses 
 Ipsa as I have fully set out in my " Resume." lie is not able 
 to offer a tittle of evidence against it from any quarter ; there- 
 fore, he invents an objection, lie begins by exclaiming : " O 
 the fraud, the villainy, the trickery of the Roman church ! " 
 Because " of her forgeries, we cannot trust a quotation slie 
 gives from ancient authors till we have thoroughly sifted the 
 evidence in their favor.*^ So he pronounces my quotation 
 " spurious," but hastens to reassure us by saying, " I shall make 
 a point of enquiring of my friends in England what critics 
 think of the question." What! Is the "Oxford twain "re- 
 duced to tliis ? Must " learned friends " come to the rescue on 
 a matter so simple ! Where is the Vicar's " critical apparatus " ? 
 Cannot his pet authorities — Littledale, Pusey, Janus or some 
 of his oft-quoted dictionaries and cyclopaedias — help him out? 
 Alas ! for the honor of his " dear Alma Mater ! " Believe 
 me, your readers will not hear from his " friends in England " 
 or elsewhere a word in support of his cowardly statement before 
 the " Greek Calends." It is simply the old trick of giving an 
 inconvenient question the " three months hoist." Meanwhile 
 let me assist the Vicar in liis dilemma — he may send the infor- 
 mation to his " friends." 
 
 The best editions of Prudentius' works are those of Weit- 
 zius, Heinsius, Cellarius, Elzevir and Chamillard. Every one 
 of these has the Hymn which this pseudo-" priest " has the 
 effrontery to declare " spurious." He thus proves himself ad- 
 mirably qiialified for the role he has recently played. I mean 
 to say that with his own hand he has put into circulation and 
 scattered hroadcast one of the vilest, most sca/ndalous and most 
 palpable forgeries ever penned. This he had published in an 
 American magazine, now on my table, as the " speech " of a 
 distinguished living Catholic Bishop at the Vatican Council. I 
 ask the careful attention of your readers to what follows. 
 
A RWOINDKR. 127 
 
 Among tlie Bishops at the Vatican Council who opposed 
 the definition of Papal Infallibility on the ground of its Inoj)- 
 porHincness waa the illustrious Bishop Strossuiayer of Bosnia, 
 Austria. During the Council certain notorious and infamous 
 letters from Rome were published in the Au(jsbur(j Gazette^ a 
 German newspaper. On the authority of Bishop Von Ketteler, 
 Bishop Hefele (Germans), and Cardinal Manning, who were 
 members of the Council, these teem with " perversions," " false- 
 hoods " and the " most abject mendacity." They have been 
 translated into English and published by a Protestant book- 
 seller in a volume entitled — " Quirinus : Letters from Rome 
 on the Council." It is recommended by Littledale in his 
 " Plain Reasons " among " Books on the Roman Controversy " 
 — birds of a feather flock together ! Of course the Vicar has 
 a copy of "Quirinus." It professes to give snatches from 
 speeches which it attributes to Strossmayer, but with these I 
 am not concerned. I am to deal with a Tract entitled " The 
 Gospel in the Vatican," and called " the celebrated speech of 
 Bishop Strossmayer in the Vatican Council," 80,000 copies and 
 more of which were printed in English. This so-called 
 "speech" is not mentioned at all in "Quirinus." It is, as 
 your readers will directly see, a ridiculous, monstrous, and 
 apparent forgery. Yet in November, 1884, the Vicar sent 
 this Tracts with a letter ^or publication in the New York 
 Church Eclectic (Ritualistic-z^'A) Magazine ! We shall see how 
 this professing stickler for literary honesty " sifted the evi- 
 dence " of its genuineness before committing such an abomin- 
 able crime, and circulating such a fiendish calumny on a 
 Catholic Bishop who happened to be far away in Austria. I 
 wonder how much better he would treat Bishop Kingdon if it 
 served his turn ! 
 
 Now here is the Vicar's letter as I copy it from the Church 
 Eclectic, January, 1885, p. 928 : 
 
128 Ii'SK, Ipsa, Ipbum. 
 
 (For the Church Eclectic.) 
 
 BISHOP STROSSMAYER'S SPEECH IN THE VATICAN COUNCIL OF 1870. 
 
 Nov. 25th, 1884. 
 To the Editor of the Church Eclectic : 
 
 Dear Sir, — Apropos of the Hopkins v. Capel business icould it 
 not be advantageous to our church to print the enclosed in your 
 paper ? Except in this form I have never met with the famous 
 speech in full of Strossmayer at the Vatican. Sevei'al snatches from 
 his speeches appear, as doubtless you know, in " Quirmus," but not 
 this one. It is the finest thing I know of on the opposition side. 
 
 Strossmayer, so the "letters from Rome " say, was the most elo- 
 juent Latin orator at the Council, and his speech produced a furor. 
 True it is that after he returned to his diocese he, in common witli 
 the rest of the opposition, swallowed the new dogma at the point of 
 an anathema, and I have been told, though I cannot vouch for the 
 truth of the statement, that he is notv building a stately cathedral 
 in reparation for his impertinent opposition to the wishes of Pius 
 IX. But if so that in no way overthrows his splendid arguments, 
 but simply illustrates the horrible despotism of the Papacy. 
 
 I remain, yours very truly, 
 
 John M. Davenport. 
 
 The italics in this letter are mine. Comment would spoil its 
 uniqueness. The "speech" is then printed at length, filling 
 about eleven pa^es of the magazine. Of course I cannot copy 
 it here. It is worthy only of a Littledale or a ritualistic Vicar. 
 It is simply a rechauffe of all the threadbare sophisms, the 
 hundredth-time refuted calumnies and the stale misrepresenta- 
 tions which have been the stock-in-trade of Protestantism since 
 it has existed. The bishop is made to repudiate even St. 
 Peters Primacy, and to doubt that St. Peter ever was at Rome 
 — facts admitted even by "Janus" and " Quirinus." But that 
 your readers may be able to form some judgment of the char- 
 acter of the ideas imputed to a Catholic bishop in the " speech," 
 I give the closing words : 
 
 ' ' Ah ! if he who reigns above us wishes to punish us, make his 
 band fall heavy on us, as he did to Pharaoh, he has no need to 
 permit Garibaldi's soldiers to drive us away from the Eternal City. 
 He has only to let them make Pius IX. a god, as we have made a 
 
A RWOINDER. 129 
 
 goddess of the Blessed Virgin. (Tlie iUilics are the Vicar's— tliey 
 are not in the orijfinul tract.) Stop, stoj), voncnibk'^ l>rothreii, on the 
 odious and ridiculous incline on which you have placed youi-selves: 
 save the church from the shipwreck whicli threatens her, asking 
 from the Holy Scriptures alone for the rule of faith which ice 
 ought to believe and prof ess." 
 
 The italics are juine. 
 
 I remark on this " speech " as follows : Bishop Strossmayer ^ 
 is to-day, and has always been, one of the most illustrious 
 Bishops in the church, and a few years ago was liighly honored 
 at Rome in being made by Leo XIII. an "Assistant at the 
 Pontiiical Throne." I have pronounced the speech a ridiculous 
 forgery, llow do I prove it? I am aware that it is as easy to 
 close the eyes of the understanding as to close the eyes of the 
 body. And yet I do not hesitate to say that, relying alone on 
 the intrinsic evidence furnished by the "speech" itself, no in- 
 telligent Protestant, with any knowledge of Catholic principles, 
 could for a moment be deceived by it. Years ago I submitted 
 it to several Protestant legal friends, with no extrinsic evidence 
 beyond the fact of Bishop Strossmayer's present position in 
 the church, and they did not hesitate to declare their belief 
 that it was a forgery. Can a?iy one believe that a Catholic 
 Bishop ever uttered the closing words — that the Holy Scrip- 
 tures alone are the rule of faith in the Catholic Church ? Why, 
 even a Ritualist would anathematize such a heresy as that. 
 Pusey and Littledale, with all their vagaries, certainly would. 
 
 But the extrinsic evidence leaves no doubt about the matter. 
 The English translator of "Quirinus" exposes the fraud, and 
 remember, the Vicar has this whole book in his possession, as 
 his above letter admits. Again, the editor of the Church. Ec- 
 lectic in the " Home Summary " of the magazine, discusses the 
 Tract sent him by the Vicar, and then adds : " Since writing 
 the above we have been informed by another correspondent 
 that the speech was not Strossmayer's, but was made up very 
 ingeniously by a certain journalist (name not given) out of the 
 ' leakages ' of the council as they were reported about Rome." 
 But the best evidence of all is Bishop Strossmayer's own denial 
 and repudiation of the scandalous forgery. Fortunately he was 
 
130 Il'SE, Il'riA, IpSL'M. 
 
 alive to answer his calumniators. He published his denial in 
 the leading; papers of all the capitals of Europe when the 
 forgery was first put into circulation in 1872. This was copied 
 into the English papers, and among them was the London 
 Tablet. I had the Bishop's letter thirteen years mjo, but lost 
 it with my library in our great fire. Fortunately my loss is 
 made good by Appleton's Cyclopaedia (1S70), which brands the 
 calumny, like the mark of Cain, on the forehead of the crim- 
 inal. The Vicar (pioted from Appleton in his " Strictures." 
 I quote from Vol. xv., p. 42G : " Strosamayer .... was 
 represented as having delivered a violent opposition speech in 
 one of the sessions, the text of which was reproduced by several 
 journals; but in 1872 he addressed a letter to i\\G Franca is 
 denying the authenticity of the speech and affirming that he 
 ^ never said oneicord during the entire council ivhich could in 
 any way diminish the authority of the Holy See, or tend to 
 jpromote discord iii the Church.^ In 1875 ho jmblished a 
 ])astoral letter on the occasion of his 25th anniversary as a 
 Bishop, declining a public manifestation in his honor ' while Ins 
 fellow-countrymen of the Croats across the frontier are shed- 
 ding their blood for liberty, and Christian charity makes it a 
 duty to aid the widows and orphans of the fallen.' " In pres- 
 ence of these facts I do not trust myself to express my abhor- 
 rence of an impostor so ntterly ''gangrened" with malice. 
 Sixteen years ago Bishop Strossmayer denied the calumny and 
 publiidied it to all the world. Three years ago the Vicar un- 
 earthed the covpse, re-baptized it with ritualistic " bell, book 
 and candle " accompaniments and introduced it to readers who 
 never before had heard of it. The editor of the Eclectic re- 
 minded him that it was not Strossmayer's, the translator of 
 "Quirinus" exposes the fraud, and "Appleton" clinches the 
 whole matter with the Bishop's own words. And yet no word 
 of regret or apology has ever appeared from the Vicar to atone, 
 if possible, for the heinous offence against the slandered Bishop. 
 The calumny stands in letters of blood in the pages of the 
 Church Eclectic and undimmed by a repentant tear. Bellar- 
 mine, he says, "deemed a flagrant lie a mere pious fraud, 
 when the credit and position of the papacy were at stake," and 
 
A Rkjoinoek. 131 
 
 he consigns him to tlie '* hurning hike." The Vicar himself 
 tliinks it "advantageous to our church" to circulate a vile 
 forgery, and expects to be canonised! Surely ingenuous minds 
 in this comnumity ought at once to he aroused to a suspicion 
 of tlic true ciiaracter of a man whose venomous tooth spares 
 nor living nor dead. 
 
 P.S. — " Caution." — Such is the caption of the Vicar's latest 
 olTusioii. It reminded me, at first blush, of a patent medicine 
 advertisement. And it is worth about as much. It indicates 
 feverishness, however. I wundei what sort of nerve-food does 
 he use! 
 
 Short as is his letter it is full of impudent falsehoods, the 
 result of deliberation or stujndity or both. His oft-time imbe- 
 cility is fast dowering into downright wickedness. Patience 
 with such a man can only stretch to siuipping pohit. Now 
 mark carefully. There are three Homilies on the r)lessed 
 Virgin attributed (let me say so as not to seem to beg the 
 question) to St. Gregory Thaumaturgus. In the 3d last para- 
 graph of my second last letter I give short selections from the 
 three. I then say : 
 
 " It is my duty here to i-emind your readers that doubt lias been 
 cast on the authorship of tliese Homilies. Cardinal Bellarnnne and 
 Dupin doubted about them, but I must also add that the critics are 
 ten to one agabist them (Bellarniine and Dupin) uicluding the 
 learned Protestant, Gerard Voss. For us the question is conqiara- 
 tively unimportant ; for everything conspires to assign them an early 
 date, and moreover I am not at present seeking to prove a doctrine 
 by the weight of great names, but to discover tlie general mind of 
 the early church respecting the Mother of God. And thcrefoi'c 
 whether these Homilies were preached by the illustrious Bishop of 
 Neo-Ca'sarea, or by Saint Chrysostom, or by Macarius of Philadel- 
 phia, is comparatively of small importance." 
 
 These were my words touching all three Homilies, as your 
 readers plainly see. 
 
 The quotation in my last letter closing the Third Century is 
 taken from the second Homily. And yet the Vicar impu- 
 dently and falsely says that I gave my quotation " without 
 even a hint as to its character" — when I had just told all about 
 
132 Ipse, Ipsa, Ipsum. 
 
 the Homilies fairly and fearlessly. Evidently he 1ms read my 
 letters hackwards as he read the Fathers during his famous 
 " six weeks' " incubation. What can an honest debater do with 
 snch a contemptible opponent ? 
 
 But is there any doubt about the authorship of these Homi- 
 lies ? Practically none. Voss, the learned Protestant philol- 
 ogist, discovered them in a most ancient MS. of Grotto Fer- 
 rata, a convent of the Greek Benedictines near Rome ; and, 
 having collated them himself with other Codices in the Vatican 
 and Sirlctan Libraries, he published them with the other works 
 of St. Gregory, Leo Allatius, Theophilus Raynaud, Honoratus 
 a S. Maria, and Piazza assign them to St. Gregory. These 
 are the great authorities on the matter. Bellarmine doubted 
 the aiithorshfj) only, but the Vicar would not " believe him on 
 his oath," so he is dismissed. Piazza examined and utterly re- 
 futed Dupin's arguments, so that nothing is left to cause anv 
 doubt. Montfaucon savs he found 09U' of the homilies some- 
 times attril)uted to St. Gregory, sometimes to St. Chrysostom, 
 sometimes to Macarius of Philadelphia. Either of the latter is 
 as good as St. Gregory as to time and authority. This is their 
 whole critical history. What diiference does it make how an 
 English Protestant translator classifies them ? His translation, 
 as an authority, derives all its value from the originals. It is 
 worth neither more nor less. What does he know about them 
 anyway except in so far as ho learns from the critics and 
 scholars whose names I have given above ? Why, the very 
 translation in Clarh is from the text of Voss, the great editor 
 of St. Gregor}', who, as I have said, assigns them all to him. 
 The Vicar evidently did not know anything about Voss. He 
 says the church (what church, pray ?) has for centuries been 
 deceived by these " Dubious and Spurious" writings of St. 
 Gregory, and that they are very copious ! May God pity him ! 
 I now believe he would deny the genuineness of the Holy Scrip- 
 tures themselves to get himself out of the miserable scrape his 
 pitiable vanity led him into — his itch to "give informa- 
 tion " and to " instruct Biblical students " on subjects of which 
 he is as ignorant as a sucking dove. The copiousness he 
 speaks of amounts to T4 pages 1 He is not quite satisfied with 
 
A Rejoinder. 133 
 
 "Clark's Ante-Nicene Library," and refers to Smith and 
 Wace's Dictionary of Christian Biography — learning made 
 easy. Not bad for Oxford ! Better go to " Comic Black- 
 stone." But as he has told us " tliere are lawyers and law- 
 yers," so also, I suppose, are there theologians «wc? theologians ! ' 
 Great Heaven ! I myself fearlessly raised the question of 
 the authenticity of the Homilies, which I quote, of St. Greg- 
 ory, I give the names of the greatest critics /(/-o and con, with 
 a result that leaves no reasonable doubt. But no reason or 
 authority can pierce the coat of malice worn by this scrap-book 
 theologian of Oxford. He says I gave no hint even of their 
 character, he pronounces them " undoubtedly spurious," and 
 like a veritable coward retires behind a reference to a penny 
 " Dictionary of Christian Biography." seri stvdiorum ! 
 
 " Most of (my) citations are eqiially misleading," he says. 
 Goodl This is indeed a compliment in disguise. Thanks! 
 Your readers will not forget Prudentius, Bishop Strossmayer, 
 and St. Gregory Thaumaturgus. 
 
 If you will pardon my saying so, Mr. Editor, I think it a 
 mercy to the Vicar to prohibit his hysterical interjections dur- 
 ing my Rejoinder. It is hardly fair to tempt him between 
 the upper and nether mill stone. Besides, he will have lots of 
 time " before Lent sets in." 
 
 R. F. Q. 
 
 LETTER YIII. 
 
 IPSE, IPSA, IPSUM — A REJOINDER. 
 
 To the Editor of the Glohe : 
 
 Sir, — In my last letter I put in blazing light the detestable 
 character, mental and moral, of the Vicar as an anti-Catholic 
 controversialist. Theretofore I had fully proved not only how 
 variotis the reading of our text is, but also that it made no dif- 
 ference to Catholic doctrine on the Blessed Virgin whether we 
 read in Gen. iii. 15 — Ipse, Ipsa, Ipsum, llle, Illi, Ilic, Ilaec, 
 
134 Ipse, Ipsa, Ipsdm. 
 
 Hoc — all which are to be found in this place. To the 
 second branch of this case I will devote, for the most part, 
 what I have to say. I would gladly stop here because of other 
 pressing duties, but I owe it to truth and to charity to make 
 the religion I profess known as it really is in this particular, 
 and to vindicate it, as well as I can, against the gross calum- 
 nies and misrepresentations of my opponents. 
 
 To premise : It is the unhappiness of my position now that 
 I am compelled to join issue with the Vicar in detail 
 rather than on principle. He has no religious principle. 
 He is "neither fish, flesh, fowl, nor yet good red 
 herring." He is a sort of theological hermaphrodite and 
 hybrid. For instance : He is licensed by the Bishop of his 
 diocese ; he lives and oificiates within the limits of the St. 
 John Anglican Deanery, and yet he has not hitherto dared, 
 because he would not be allowed, to attend the meetings of the 
 Deanery. He professes to belong to the Church of England. 
 He is no Protestant — only a "true catholic," you knowl 
 And yet he puts himself forward as the spokesman of Angli- 
 canism. All right. Let me here only remind my " dissent- 
 ing Protestant " friends that I am to deal with this Proteus 
 just as liis theological kaleidoscope presents him. They will 
 the better be able to gauge the depth of his sympathy for 
 them in their loss of " apostolic " Christianity and " the minis- 
 try and sacraments of the church." 
 
 In his third letter the Vicar says : " It is an imheard of doc- 
 trine which asserts that Christ put forward His mother and 
 helped her as our champion to overthrow the devil." Pre- 
 cisely ! But in the paragraph preceding he uttered a malicious 
 calumny against the Catholic church by charging this mon- 
 strous doctrine to her ; whereas if any such exists among per- 
 sons claiming the Christian name, it cannot probably be found 
 anywhere outside of such an ecclesiastical bedlam as Anglican- 
 ism. Pusey says : Even Mohammedanism^ as a (jreat heresy, 
 has retained more fragments of truth than m,\ich of this so- 
 called modern Christianity of the Church of Englaiid. The 
 Catholic doctrine is that Jesus Christ by His Passion, Death, 
 and glorious Resurrection is our only champion of Redemp- 
 
A Rejoinder. 135 
 
 tion from the devil — and all his aiders and abettors, no matter 
 how loudly they may cry out, " Lord ! Lord ! " 
 
 Again he says : " That she has overcome Satan as one of 
 Chi'isfs redeemed in the power of the Holy Ghost none ever 
 doubted." What is he prating about then \ Over and over 
 again I stated this to be the meaning of our reading of the 
 words, '■'■Ipsa conteret caput tuum — She shall bruise thy head^'' 
 — and I quoted from the Bull Ineffah'dis that the Blessed Vir- 
 gin crushed the serpent's head " hy that virtue with which she 
 was endued from on high." All the great Catholic theologians 
 cited by me were to the same effect. Let me add here the au- 
 thority of an old French Catholic Bible (1748), with the cele- 
 brated Calmet's commentary, where the explanation is actually 
 given in the text : " Je mettrai une inimitie eternelle entre toi 
 et la femme, entre sa race et la tienne ; elle te brisera la tete 
 {par le sauveur qui naiti^a d'elle) et tu tacheras de la mordre 
 par le talon" — Translated: — "I will put an eternal enmity 
 between thee and the woman, between thy seed and hers ; She 
 shall bruise thy head {by the Saviour who will be born fronri, 
 her), &c." 
 
 Again he writes : " The modern Roman Church, it seems to 
 me, in her efforts to exalt the Blessed Virgin has overlooked 
 the fact so admirably expressed by St. Augustine, that ' though 
 the Virgin was Christ's mother in the flesh. She was born of 
 Christ after the spirit ; forasmuch as all who have believed m 
 Him, among whom is herself also, are rightly called the chil- 
 dren of the Bridegroom.' " " The modern Roman Church " 
 forsooth ! Am I really talking to a blind man about colors ? 
 Why, St. Augustine's words are simply a paraphrase of Mary's 
 own sublime outburst of inspiration : " My soul doth magnify 
 the Lord and my spirit hath rejoiced in Go.1, My Saviour." 
 The saint was a Bishop of this same " Roman Church " and no 
 Anglo-ritualist I ween. He got his doctrine from her as he 
 himself so well expresses it : "I should not believe the Gospels 
 unless the authority of the church moved me thereto." Let me 
 commend to the Vicar's meditation another passage from the 
 great " Doctor of Grace " on Mary's dignity as he conceived 
 it: 
 
136 Ii'SE, Ipsa, Ipsum. 
 
 "Except, therefore, the Holy Virgin Mary, about whom, on ac- 
 count of the honor of the Lord, I will not allow the question to be 
 entertained when sins are under discussion; for how do we know 
 what increase of grace was bestowed on her to enable her to over- 
 come sin in every way, who merited to conceive and bring forth 
 Him who, as is plain, had no sin ; with the exception, therefore, of 
 this Virgin, if we could gather together all those male and female 
 saints, while they were living here below, and could ask them 
 whether they were without sin — what answer do we think that they 
 would give ? " 
 
 Did St. Augustine think that any other " eminent female 
 saint " could illustrate, so well as Mary, the triumph of God's 
 grace in the crushing of the serpent ? 
 
 Once more, the Vicar says: "To make the woman the 
 champion of the race is to distort all Scripture." Yes, and to 
 wickedly and scandalously and maliciously assert as he does over 
 and over again that the Catholic Church does so is to run the 
 risk of incurring the penalties pronounced in Scripture against 
 " liars," " slanderers " and " calumniators " — a place in " the 
 burning lake." So much have I felt bound to say in reply to 
 the " champion " calumny. The Vicar writhes and wallows in 
 its very shme to the end of his " strictures." Your readers 
 can apply the answer where required. 
 
 He next flies off to Papal infallibility and the False Decretals. 
 We are not discussing these subjects now. One thing at a time 
 if it so please him. Those of your readers interested in the 
 "False Decretals," so called, can satisfy themselves by studying 
 what distinguished Protestant writers have said about them — 
 Guizot, Ranke, Vogt and others. The silly slanders of " Janus " 
 and Littledale they will find answered in " Anti-Janus," by 
 Cardinal Hergenrother, and in Father Ryder's " Catholic Con- 
 troversy," a reply to Littledale's " Plain Reasons," of which 
 book I will speak later. Papal infallibility is a terrible bugbear 
 to the Vicar, and naturally so — it interferes with his own self- 
 assumed prerogjitive. However, that question is not now 
 before the court. It is true that schisms of all kinds were 
 prophesied to follow its definition by the Vatican Council. 
 The great theological windbags of Germany and England have 
 
A Rejoinder. 137 
 
 had time to exhaust all the resources of their " scieutilic his- 
 tory," their " liberal theology," their " higher criticism " and 
 their " deeper views " — to shoot their last brittle sophism against 
 the Everlasting Rock, to spit at it their last envenomed lie ; 
 and yet from the summit to the base of that Rock there is 
 neither chasm nor mark of chasm. Through all the Catholic 
 Church there is Unity of Faith — unity perfect and undestructi- 
 ble — as has been ever, as shall be ever, all days even to the con- 
 summation of the world. Every day, from every clime, one 
 glorious Credo arises to the throne of God, harnionious as the 
 chant sent forth from all creation, in the first exulting dawn of 
 its being, " when the morning stars praised Me together, and 
 all the sons of God made a joyful melody." Aye, there she 
 goes, that tiny ship of Peter's, with a Leo at her helm : 
 
 Blow fair thou breeze ! She anchors ere the dark. 
 
 Already doubled is the cape — our bay 
 
 Receives that prow which pi-oudly spurns the spray. 
 
 How gloriously lier gallant coui-se she goes ! 
 
 Her white wings flying — never from her foes — 
 
 She walks the „aters like a thing of life, 
 
 And seems to dai-e the elements to strife. 
 
 A few other points in this letter I will notice later on. 
 
 Fourth Leti'er. There is absolutely nothing in this ad reyn, 
 beyond the veriest " balderdash " (his own term) and rubbish, 
 that I have not already disposed of. I notice, however, that 
 he recommends " every student of Church history " to get a 
 copy of " Janus," while not a word is said about tlie learned 
 reply to it entitled '"Anti-Janus." Of course, the Vicar never 
 read it because Littledale, to whom he is a mere bob-tail, does 
 not mention it in his list of " Books on the Roman Controversy." 
 
 I cannot allow his slander on the memory of " the Saintly 
 Pere Gratry," as the Yicar so justly calls him, to pass uimoticed. 
 He appears to have three letters written by Gratry to Bishop 
 Deschamps at the time of the Vatican Council. Littledale 
 has them " on his list." Doubtless they are the only writings 
 of this great author and French academician the Vicar has ever 
 read. He quotes from them two sentences, which as they stand 
 are utterly meaningless ; but they sound well and that is all he 
 
188 Ipse, Ipsa, Ipsum. 
 
 requires. Now, in the whole history of literature, I know of 
 no misapprehension by a learned man so inexplicable as that 
 by Ptire Gratry, of the question he discussed. Ah ! yes, but 
 he was an honest man and publicly confessed his mistake and 
 corrected his error. Here are his words in a letter to one o*" 
 his fellow academicians after the definition of Papal Infalli- 
 bility by the Vatican Council : " I do not wish to enter upon 
 theological ground, but I would just observe that I have with- 
 stood the doctrine of inspired infallibility, and this the Council 
 rejects. I have fought against the doctrine of personal infal- 
 libility — the Council decrees official infallibility I 
 
 dreaded something like a scientific, political, or governing in- 
 fallibility, but the Council decrees only that which is doctrinal. 
 I do not mean to say that I am free of error in my polemical 
 views. I have made many 7nistal'es in this, hut, at least, Iain 
 ready to htimhle myself wherein I have erred.^'' Translated 
 from " Les derniers jours de Pere Gratry, par Pere Perraud " 
 now a Bishop and member of the French Academy. But then 
 you know Gratry " had to swallow the new dogma at the point 
 of an Anathema" ! I do not know that he built any "stately 
 cathedral in reparation for his impertinent " letters. Perhaps 
 the Vicar would inform us. 
 
 A very funny thing about a ritualistic " priest " is the way 
 he patronizes revolt against church authority. To his mind it 
 always implies, at all events, the presence of great mwal and 
 intellectual power. Gratry, for instance, is called " saintly " 
 because of his three ephemeral letters, and Dollinger is a 
 *' learned church historian and theologian " because " it is sui> 
 posed " he wrote Janus — a statement, by the way, for which 
 the Vicar has not a particle of evidence beyond Littledale's 
 assertion which is not true. Has Dollinger, I wonder, become 
 a ritualist? From being a "papist" has he fallen up to the 
 dignity of an — " apist." 
 
 Fifth Letter. This is the offspring of the famous " six 
 weeks " i ncubation. It simply reeks with the infamous cahimny, 
 already repeatedly exposed, that Mary ever blessed, is the 
 " Champion of the human race " according to Catholic teach- 
 ing. As it is based on that and has no significance without it. 
 
A Rejoinder. 13& 
 
 I might pass it by unnoticed, more especially, too, since it is 
 foreign to the points at issue. But his iniijuities are now sa 
 great that I cannot allow even a lack of logic to save him. 
 
 He quotes passages from the Fathers which assert that God 
 alone is to be adored, that Christ is the One Mediator between 
 God and man, and that all our trust is to be reposed in Him 
 alone. This he says contradicts the " Roman doctrine " on the 
 Blessed Virgin ! 
 
 Now, I fear this argument proves too much for the Yicar, 
 because it goes towards demonstrating that St. Liguori himself 
 did not admit the Roman doctrine. And as I am most heartily 
 willing to accept the strongest language he has quoted from the 
 Fathei-s, or which they have ever used on the subject, it proves 
 that / also reject the Roman doctrine. Yet, if this conclusion 
 is false, how can the premises be true ? Let us look at the 
 argument. 
 
 Major premiss : " No one who saj's that all his hope is in 
 Christ can admit the 'Roman doctrine ' on the Blessed Virgin." 
 
 Minor premiss : " But the Fathers quoted by the Vicar say 
 this." Therefore they do not admit the " Roman doctrine." 
 
 The Vicar has proved the minor premiss, which no Catholic 
 ever dreamed of denying ; when has he or any of the brood 
 of Littledale & Co. condescended to prove the major, the very 
 subject, be it observed, that he has introduced into this discus- 
 sion ? Noxohere ! 
 
 I can, however, prove the truth of the contrary proposition, 
 by referring to any of our devotional writers. I open at ran- 
 dom the " Soliloquy of the Soul " by Thomas i. Kempis. He 
 says of our Lord : 
 
 " He it is who made and redeemed thee; who labored and strove 
 and overcame for thee. He is thine Advocate, and the propitiation 
 for thy sins. He is thy Comforter, thy Guide, and Guardian. He 
 is tliine only One, thy beloved One, ' who feedetli among the hlies' 
 and who longeth to rest upon thy breasts. Whether thou art in 
 sadness or in joy, ever have recourse unto Him ; for He is the mirror 
 of holy hfe, and the model of justice. He is the never-failing light 
 of the soul, the lover of chastity, and the joy of the conscience. 
 .... To Him, above all, should every intention, every action, 
 speech, reading, prayer, meditation, and speculation be directed. 
 
140 Ipse, Ipsa, Ipsum. 
 
 Through Him salvation is given unto thee and life eternal is pre- 
 pared for thee. " 
 
 And again, a few pages fartlier on : 
 
 "For I know that my life and convei-sation is not such, as I may 
 dare to put any trust in myself ; but this is my hope and my con 
 solation, to place my trust and my rest in the price of Thy 
 precious Blood, in which I place my whole repose." 
 
 Your Catholic readers will probably be astounded at the in- 
 formation the Yiear has put together as passages from the 
 Fathers, containing the above doctrine as decisive proof against 
 ais. Why ! we are bound by the Vatican Council to say anath- 
 ema to whosoever will not receive this doctrine. 
 
 But I forget myself. The question is, whether Thomas d 
 Kempis, after using the language just quoted, could honor the 
 Blessed Virgin in the " Roman " fashion. I turn a few pages 
 and find these words addressed to our Lady : 
 
 " Do thou, O most pious mother, vouchsafe to look upon my little- 
 ness, for thou canst assist me in many ways, and warm my heart 
 "with plentiful consolation amidst my afflictions. When, then, I am 
 girt about with afflictions or temptations, I will presently without 
 dread have recourse unto thee, because mercy is there more ready 
 where greater grace abounds." 
 
 This, I suppose, the Vicar will allow to be " Roman doc-' 
 trine." And if so, it is clear that persons holding the 
 Roman doctrine may still use the language of the Fathers 
 respecting our Divine Lord. But it may be supposed, rather 
 he charges it against us, that we have left off using this lan- 
 guage. Let liim open a very common Prayer Book, the 
 Garden of the Soul. He will find there that — 
 
 "We must believe that neither mercy, nor grace, nor salvation, 
 either can or ever could, since Adam's fall, be obtained any other- 
 wise than through the death and passion of the Son of God." 
 
 Or again, look at anotlier common book amongst us, the 
 Manual of Devotion. He will find that— 
 
 "The Church of GJod teaches us to put our whole confidence in 
 the merits of Jesus Christ. He is our only Saviour, the One Media- 
 
A Eejoinder. 141 
 
 tor between God and man, as the apostle tells us. It is in His life- 
 giving Blood alone that we can hope for mercy and grace and 
 salvation." 
 
 But what about " St. Liguori " and " The Raccolta " ? Well, 
 in the Saint's address to the reader of " The Glories of Mary,^^ 
 he says: Our Divine Lord " offered and paid the superabun- 
 dant ransom of His precious Blood, in which alone is our saJva- 
 tiofi, life and resurrection^ The italics are the Saint's. Again, ' 
 the Raccolta has : " O, most compassionate Jesus ! Thou alone 
 art our salvation, our life, and our resurrection." 
 
 But tliis elementary doctrine of Cliristianity is the underly- 
 ing idea, the very quintessence of every prayer in both these 
 favorite books of the Vicar's, whether addressed to the Blessiid 
 Virgin or to any other saint. The Vicar may not understand 
 this ; but then he ought not, for simple decency's sake, to say 
 nothing of self-respect, call himself a "true Catholic." "Oh, 
 Heavens," exclaims Carlyle, as he glances with a kind of repug- 
 nance at the newest sub-sect, " what shall we say of Puseyisni 
 (another Jiame for Ritualism) in comparison to Twclftli-Cen- 
 tury Catholicism ? Little or nothing, for indeed it is a matter 
 to strike one dumb." 
 
 Is it not, then, a wretched mockery, and does it not betray 
 the most disgraceful ignorance of Catholic belief, to quote pas- 
 sages from the Fathers, not one whit stronger than those from 
 St. Liguori and the Raccolta alone, and tlience to argue the 
 diversity of belief between the Ancient and " Modern Roman 
 Church"? 
 
 LETTER IX. 
 
 IPSE, IPSA, IP8UM — A EEJOINDER. 
 
 To the Editor of the Globe : 
 
 Sir, — This is not the time to discuss the question at all fully, 
 but is it true, as the Vicar asserts, that the Fathers knew nothing 
 of the intercession and invocation of the Blessed Virgin ? A 
 
I;i2 Ii'SK, Ipsa, Ipsum. 
 
 more contemptible faloehood was never penned ! To the 
 Fathers he has appealed, and to the Fathers he must go. 
 " Antiquity " and " the Primitive Church " is the great hobby 
 of Ritualists — at least so they say. Let us see what support 
 they get in that quarter. The Vicar allows the Blessed Mary 
 to be one of the Saints — " the Chief of Saints," in his own 
 words. Was this a slip of the pen? I say that the Fathers 
 certainly believed in the intercession and invocation of the 
 Saints, and I will prove it by Protestant authorities alone. 
 Here I must compress. Daille, v»'hose knowledge of the 
 Fathers was not the result of " six weeks' " study of " copious 
 indices," declares that St. Gregory Nazianzen was infected 
 with the superstitions of his day on that subject. Le Clerc 
 says the same thing, and is fully satisfied with the al)surdity of 
 those Protestants who claim the Nicene Fathers as being on 
 their side. Larduer will tell the Yicar the same thing. Isaac 
 Taylor, like a rational Protestant, has written an elaborate work 
 to show that the Xicene Church was even more corrupt than 
 the present "Roman Church." Middleton looks upon the 
 Church of the Fourth Century as in a state of modified pagan- 
 ism, because of the same superstitions practices. Take again 
 the historians. Milner seems to date "popery" at least from 
 the time of St. Cyprian. Mosheim speaks of the corniptions 
 in the same direction, which a superstitious zeal had introduced 
 into the church. Spanheim has a whole chapter on the subject. 
 So has Gibbon. Waddington is to the same effect. All these 
 writers side with the heretic Vigilantius in his attack on the 
 doctrine of the church. But perhaps these authorities are too 
 Protestant for the Vicar. Let him consult Pusey, Keble, and 
 Cardinal Xewman before his reversion. They will tell him 
 (Library of the Fathers, vol. ix., p. 135, note) that the invoca- 
 tion of the saints was common in the fourth century. Perhaps 
 again these gentlemen are too " Iloman " for him. Be it so. 
 Maybe Mr. Palmer, of Worcester College, Oxford, will suit 
 him. Well, in his " fifth letter to Cardinal Wiseman," Palmer 
 reluctantly acknowledges the fact that the saints were invoked 
 in the fourth century, and he allows, without the slightest 
 hesitation, that their intercessory power was always acknowl- 
 
A Kejoindek. 143 
 
 edged by the Fathers of the Church. A ritualist '* priest," 
 liowever, likes a Bishop as an authority on such matters — not, 
 of course, an "Episcopal Dunce," like him of Liverjiool. 
 Bishop Newton was a celebrity in his day, and his " Disserta- 
 tions on the Prophecies" is one of his monuments. I will 
 quote from the 23d Dissertation : 
 
 " Read only some of the most celebrated Fathers ; read the 
 orations of Basil on the Martyr Mamas, and on the Forty 
 Martyrs ; read the oration of Ephrem Syrus on the death of 
 Basil, and on the Forty Martyrs, and on the praises of the holy 
 martyrs; read the orations of Gregory Nazianzen on Atliana- 
 Bius, and on Basil, and on Cyprian ; read the orations of Greg- 
 ory Nyssen on Ephrem Syrus, and on the martyr Theodorus, 
 and on Meletius, Bishop of Antioch ; read the sixty-sixth and 
 other homilies of Chrysostom ; read his orations on the martyrs 
 of Egypt, and other orations, and you will be greatly astonished 
 to find how full they are of this sort of superstition, what powers 
 and miracles are ascribed to the Saints, what prayers and praises 
 
 are offered up to them And who are the great patrons and 
 
 advocates of the same worship now ? Are not tiikir lkoiti- 
 
 MATE SUCCESSORS AND DEFENDANTS. THE MONKS, AND PRIESTS, 
 AND BISHOPS OF THE ClIURCH OF RoME ? " 
 
 Correct you are. Bishop Newton ! What more can be de- 
 sired? The Yicar will admit that if any Saint may be lawfully 
 invoked, the Blessed Virgin — " the Chief of Saints " may be. 
 How preposterously ridiculous, then, and absurd it is for such 
 as he to write and speak on this subject as if the honor paid 
 by the Catholic Church to our Blessed Lady differed at all in 
 Jcind from that paid to other saints. That they differ in 
 dt 'free I delight to proclaim, and God forbid that any profess- 
 \\\r Christian, who knows what he is talking about, should 
 hesitate to acknowledge her unspeakable privileges, or allow 
 that any one whose faith respecting the Incarnation was sound, 
 could possibly go too far in venerating her who is " blessed 
 among women." But we have no special doctrine respecting 
 the veneration due to her. She is to be honored, because all 
 saints are to be honored, and for no other reason. She is to be 
 honored more than other saints, l)ecause certain facts are re- 
 
144 Ipse, Ipsa, Ipsum. 
 
 vealed to us respecting her, both in Tloly Scripture and by 
 Tradition, from whicli we know tliat God woidd liave us 
 especially to honor her wlioni lie has chosen to honor above 
 all other saints. So much oijxissant on this topic. 
 
 Having closed his quotations from the Fathers, the Vicar 
 says : " I am credibly informed that no instance is to be found 
 in an ecclesiastical writer of even the corrupt reading fpsn 
 l)eing interpreted of the Blessed Virgin till S. Bernard's time 
 (12th cent.)." 01 O! Save me from such *' learned friends " ! 
 Alas! renowned Oxford! Verily you have fallen into the 
 hands of thieves in this diocese of Fredericton and been 
 despoiled of your fair fame ! I beg your readers to remember 
 that the above statemciit is made by a man who said that I 
 ought to be " more modest," — that I was " ignorant or disin- 
 genuous," — that I wanted "knowledge or understanding," — and 
 that it was necessary for him to stand .at my elbow, as a tutor, 
 to instruct me how to read my own authorities. AVhew ! The 
 " learned friend " who so " credibly informed " the Vicar must 
 have had perfect confidence in the unlimited voracity of his 
 shark for anti-Catholic garbage. By and by I will administer 
 a counter-irritant, in the shape of quotations from ecclesiastical 
 writers many hundred years before St. Bernard. 
 
 Again he says: "I cannot find the slightest liint for tlie 
 modern Roman interpretation of Gen. iii. 15." And yet 
 every Father he quoted gave simply the " Roman interpreta- 
 tion," viz., that Jesus Christ, our " all in all " in life and in 
 death, crushed the serpent's head as our only Redeemer and 
 Saviour and by the prowess of His own Divine and Almighty 
 power, — while the Blessed Mary His Mother crushed it by the 
 Grace and Merits of that same Saviour whom she herself 
 in the Magnificat calls — "God, my Saviour" even before He 
 was born. By the same Grace and Merits " all faithful Chris- 
 tians" triumph over Satan, as St. Paul beautifully says : " May 
 the God of Peace crush Satan speedily under your feet," Rom. 
 xvi. 20. Of course the Fathers knew nothing of the doctrine 
 which he calumniously attributes to the Catholic church. 
 There is no escape for the unfortunate Vicar here. "Mini- 
 mizing ! " he will exclaim in the agony of his shame. Bah ! 
 
A Rejoindek. 145 
 
 As soon could the hand of man tear from the vault of heaven 
 a star which Almighty power had hung there, as i)luck from its 
 place a single truth which the Spirit of God has set to shine 
 forever in the Church's everlasting creed. 
 
 The truth of Scripture, as St. Jerome well says, is not in the 
 words, but in the sense — " nee putemus ui verbis Scripturarum 
 esse Evangelium, sed in sensu.^^ To whom will my Protestant 
 friends apply for the " Roman interpretation " ? To Catholics 
 themselves or to a conceitedly bloated m.ushroom growth of yes- 
 terday — a ritualistic Vicar ? I need not pause for a reply. But 
 for their benefit I will here introduce a witness whose authority 
 is simply supreme. Hugo Grotius, who lived 1583-16-i5, was 
 one of the most learned of Protestants and certainly a choice 
 specimen of wisdom and virtue. He was, too, a bosom friend 
 of the celebrated Jesuit Petau (Petavius). In his commentary 
 on Genesis iii. 15, speaking of Ijpsa, Grotius says — (I trans- 
 late):' 
 
 "The Vulgate has Ipsa, as if it were spoken of the woman, 
 but in a sense not improper." 
 
 Now Grotius had no difficulty in seeing that the sense was 
 the same to his Protestant intellect as to that of his Catholic 
 friend whether Ipse, Ipsa, or Ipsnm was used. And that 
 sense, as T have so often pointed out, is that the whole victory 
 over the serpent is to be referred to Christ, who " blotted out 
 the handwriting of the decree which was against us ... . 
 fastening it to the Cross .... triumphing openly .... in 
 Himself." Coloss. ii. 14-15. Of course, it were too much to 
 expect every theological upstart of the calibre of this ritualist- 
 ico-sacerdotal wight to be a Grotius. Yes, indeed, but we have 
 at least the right to demand more modesty in the use of those 
 phrases with which your readers are familiar in the prophetic 
 writings. From the "occipital region " of the Vicar's brain a 
 sign has, for some time, been hanging out in large type — " The 
 word of the Lord came to me saying ; " or " The burden of the 
 word of the Lord to the Catholic Church, her Popes, Cardinals, 
 Bishops, Theologians, and Biblical scholars by the hand of the 
 
 ' "Vulgatus habet, Ipsa, quasi de muliere ageretur, seusu non 
 male." 
 
146 IrsE, Ipsa, Ipsum. 
 
 Vicar — the 'Priest of the Mission Chapel.'" Let him call in 
 that sign and many of his follies and impertinences may be 
 forgotten. 
 
 But the hugest joke in the whole series of " Strictnres " is 
 his appeal to the " Vincentian Canon," " the criterion of Cath- 
 olicity," viz. — " that which hath been believed everywhere, at 
 all times, by all men." Even here he is at his old trick of 
 copying second, perhaps third — or fourth-hand. It is evi- 
 dent he knows nothing about the work of St. Vincent of 
 Lerins from which he professes to quote. There is no such 
 work of St. Vincent's as that given by the Vicar — '' adv. Ilaer- 
 eses." The work in which the celebrated Canon occurs is the 
 " Commonitorium (or Peregrinus) adversus Ilaey^eticos.'''' A 
 full translation of the Canon is as follows : " In the Catholic 
 Church herself very great care is to be taken that we hold that 
 which has been believed everywhere, always and by all men." 
 The remainder of the chapter from which this is taken must be 
 veritable " gail and wormwood " to an Anglo-ritualist. Think 
 of the Vicar quoting this against me ! 11a ! Ila ! ! Ha ! ! ! O 
 'tis too good ! He belongs to a school of thought (?) or senti- 
 ment about eighteen years old — a sort of aftermath of tl j 
 Tractarian Movement led by Newman, Pusey, and Keble. 
 How many of his peculiar religious tenets were taught and 
 practiced among Anglicans here before his advent three or 
 four years ago? Why is he now tabooed, shunned, and ostra- 
 cized as a theological leper by his brethren, lay and clerical, in 
 the Church of England, who charge against him that he has 
 " gone in the way of Cain .... and perished in the contra- 
 diction of Core," and has moreover incurred all the terrible 
 penalties pronounced by St. Paul against schism and schismat- 
 ics? llow does he reconcile this with the Apostle's entreaty : 
 " But I beseech you, brethren, that you all speak the same 
 thing, and that there be no schisms among you, but be you 
 perfect, in the same mind, and in the same judgment." What 
 is the matter ? And yet he has the " cheek " to claim the at- 
 tributes of " Universality, Antiquity, and Consent " — the Vin- 
 centi^in Canon — for Anglicanism or Ritualism : which ? while 
 he brands the teaching of the Catholic Church with " Idola- 
 
A TIkjoindkk. 147 
 
 try," " Apostacy," " Infidelity," '' Impiety," " Blasphemy," aiul 
 "Novelty." It is too appalling to be funny, still 
 
 Spectatum admissi risiun teneatis amici i 
 
 A few reflections anent the Yincentian Canon, in its affirm- 
 ative sense one of the touchstones of Catholic doctrine. There 
 is now in session at Lambeth, England, a Pan-Anglican Synod. 
 It will, doubtless, discuss questions touching the very foimda- 
 tions of Christian belief and doctrines that are dear to every 
 Christian heart because they affect the whole Christian life. 
 Should the deliberations result in any conclusions these may 
 be embodied in decrees or furnish the material for some " Pub- 
 lic Worship Act" like that of 1870, passed on purpose to put 
 down Ritualism. Now, by what will these decrees be ruled ? 
 By the " Vincentian Canon " ? O, no, but purely and simply 
 by Acts of Parliament passed by Henry YIII., Elizabeth, and 
 that " young tiger-cub, Edward YL," as Littledale calls him. 
 These are the cornerstones of the " National establishment," 
 and no stream can rise higher than its source. What has the 
 Judicial Committee of the Privy Council decided and what 
 will they decide ? This is the crucible in which the results of 
 the labors of this Pan-Anglican Synod must be tried. They 
 will not be worth the paper that will record them if they can- 
 not stand this test. How is this? Let me state a few historico- 
 legal propositions. 
 
 The Boyal Supremacy in Spirituals was created by the Stat- 
 ute 25 Henry YIII., C. 19, and, re-enacted by 1 Elizabeth, is 
 still law. What was the object of its creation and its effect? 
 I quote from "Brooke's Privy CouncilJudgments " and " Fre- 
 mantle's Judgments." In Fremantle, p. 110, Lord Chief Jus- 
 tice Campbell says : "In the .... year 1534 Henry finding 
 that there was no chance of succeeding with his divorce suit with 
 the sanction of the Pope, and being impatient to marry Ann 
 Boleyn, resolved to break with Home altogether, and preserv- 
 ing all the tenets of the Roman Catholic faith, to vest in him- 
 self the jurisdiction which the Pope had hitherto exercised in 
 England." He proceeds to say that tliis seizure of the Papal 
 jurisdiction was effected by the Statute 25 Henry YIII., C. 19, 
 
118 IrsE, Ipsa, Ipsum. 
 
 hy which it was enacted that " for lack of justice at or in any 
 of tlie courts of the Archbishops," " it shall be lawful to the 
 parties grieved to appeal to the King's Majesty in the King's 
 Court of Chancery, where delegates are to be appointed under 
 the Great Seal, who are to adjudicate upon the appeal. This 
 appeal is given in all causes in the courts of the Archbishops of 
 this realm, as well in the causes of a purely spiritual nature 
 which might hitherto have been carried to Rome, as in the 
 classes of causes of a temporal nature, enumerated in statute 
 2-i, Henry VIII., C. 12." Now Lord Campbell does not mince 
 matters in assigning uiotives to Henry which induced him to 
 break what had been the fundamental law and invariable prac- 
 tice of his realm since it had been a Christian country. It was 
 to gain the adulterous and incestuous possession of the wretched 
 object of his lust, whom he was presently to sacrifice by a 
 bloody death to his jealousy. What Avas Esau's selling his 
 birthright for a mess of pottage to this infamy on the part of a 
 Christian king ? 
 
 The effect of this statute was not only to transfer to the king 
 an authority hitlierto exercised by the Pope, but by the same 
 stroke it degraded the Bishops and Archbishops of the King's 
 realm from the place they had hitherto occupied, as feeding 
 each one his portion of the flock of Christ, over which the 
 Holy Ghost, by the hand of Peter, had made them Bishops, to 
 the condition of mere officers of the King, discharging a spir- 
 itual obligation imder him, which they received from him, just 
 as all the civil officers of his kingdom received their civil juris- 
 diction from him — an infinite degi'adatlon which lies upon the 
 Anglican Episcopate assembled to-day in Synod at Lambeth ; 
 infinite because it changes the mission 5f the Holy Ghost for 
 the exercise of divine endowments, into the mission of a civil 
 ruler, incapable of communicating it. I here prescind alto- 
 gether from the question of the validity of Anglican Orders. 
 I speak of vt^liat the effect would be if these orders were valid, 
 as in the Russian church. 
 
 Again : This Statute 25, Henry VIII., enacted not only what 
 was contrary to all Christian practice, and to all Christian his- 
 tory, up to that time, in all the countri'js wherein the Christian 
 
A Rejoinder. 149 
 
 religion had been planted ; but it enacted what is contrary to 
 reason, inasmuch as it confounded the Divine kingdom, and 
 the functions carried on in it by a Divine gift proceeding from 
 tlie Person of our Divine Lord, with the functions of the liuman 
 kingdom, which is the outcome of the natural society of man. 
 God, indeed, stood at the head and origin of this natural society 
 of man, and authorized the powers that be, as proceeding, me- 
 diately, from Ilim ; but He had distinguished from it the Spirit- 
 ual kingdom of His Son, and up to that time ail Christian na- 
 tions had recognized the distinction. Henry YIH. began this 
 fundamental confusion of the Divine with the human kijig- 
 dom ; because the seizure of jurisdiction is the seizure of the 
 Supreme power, on which rests the exercise, though not the 
 essence, of all anthorit3\ See Allies — " Per Crucem ad Luceni." 
 What becomes of the Yincentian Canon, — " the criterion 
 of Catholicity" to use the Vicar's own words? Alas! It will 
 find no echo in the Pan-Anglican Synod. It has no use for it. 
 It can define no doctrine, it can teach nothing having the slight- 
 est binding obligation on the conscience of the most humble 
 member of the church it claims to represent. The Privy Coun- 
 cil is its master. Over fifty years ago it took the place of the 
 Court of Delegates, originally appointed under the Royal Su- 
 premacy, as enacted by the Statute 25, Henry YIII. In this 
 Court the Queen decides personally. During 'the last thiity- 
 eight years, from the Gorham case (1850) to the i)resent time, 
 it has had to deal with questions which embrace the whole 
 range of Christian belief aiid Christian life. Thus in the judg- 
 ment in Heath vs. Biirder^ in 1802, it had to deal with our 
 Lord's Atonement, with Justification, and the Forgiveness and 
 Remission of sins. In the case of WiWuDnfi vs. The B'luhop 
 of Salisbmn/, and Wilson vs. Fendale^ it had to deal with the 
 Inspiration of Scripture, the doctrine of Eternal Rewards and 
 Punishments, the belief in Prophecy, and many of the most 
 intricate questions of theology. In the Gorham cases it decided 
 that it was open to an Anglican minister to hold and teach 
 Baptismal Regeneration, but not punishable in an Anglican 
 minister to deny it. In the cases of Liddell vs. WeKterton and 
 IJddell vs. Beal, it laid down that in the Church of England 
 
150 Ipse, Ipsa, Irs cm. 
 
 there was " no longer an altar of sacrifice, but merely a table 
 at whicli the coniniunicants were to partake of the Lord's Sup- 
 per ; that the term altar is never used to describe it, and there 
 is an express declaration at the close of the Service against the 
 doctrine of transubstantiation, with which the ideas of an altar 
 and sacrifice are closely connected." 
 
 But a word more on this topic. As in times past in other 
 places Anglican Bishops and writers have charged all sorts of 
 corruptions in morals, in discipline and doctrine to the Catholic 
 Church, so to-day the halls at Lambeth will ring out the old 
 changes. Perhaps too the tremendous importance of Ipsa will 
 be learnedly dwelt upon. Not Aiiglifan right but Roman 
 wrong will be the burden of their speech. This is the every 
 day defence of the Church of England. But how can Roman 
 sins justify the position taken up by her on the Royal Su])rem- 
 acy ? What this Pan-Anglican Synod ought to set itself to 
 prove is that this Royal Supremacy in Spirituals is compatible, 
 either with historic facts before the time of Henry, or with the 
 Christian faith in itself, or with reason, as the general guide of 
 human things ; that our Saviour has made promises to be with it 
 and with the Bishops who are created by it ; that lie has promised 
 in general to be with Bishops who allege that they make a por- 
 tion of the church, though not in communion ^vith the rest of 
 it, even as they themselves conceive it, and who besides receive 
 their spiritual jurisdiction from a King or a Queen. Would 
 the Vicar just fresh from the Fathers give us the names of a 
 few who point out the grounds on which controversies of the 
 Faith are to be decided by Queens? And it might assist the 
 Synod in proving their case if he would forward his own " true 
 Catholic " views of the " Yincentian Cajion " especially in its 
 exclusive seme. See Allies on " The Royal Supremacy." 
 
A Rejoinder. 151 
 
 LETTER X. 
 
 IPSE, IPSA, IP8UM — A REJOINDER. 
 
 To the Editor of the Globe : 
 
 Sir, — I continue my observations on the Yicar's fifth letter. 
 Near its close he says : " Of course it woiikl be simply impos- 
 sible for any one to show that falsifications and forgeries were 
 palmed off upon Christendom for the mere sake of supporting 
 the corrupt reading of Genesis iii. 15." Yes, indeed ; '' simply 
 impossible " and therefore not shown. And yet the cry of 
 " falsifications and forgeries " has been his paint, battle-axe and 
 war-whoop ever since he had the infelicity to champion Bishop 
 Kingdon's scholarship. What a humiliating confession ! "What 
 an ignominious " biting of the dust " ! But he comes to time 
 again. I must here protest that this "killing of the dead over 
 again" has become as dull to myself as I fear it is otiose to 
 your readers. I have to ask their earnest attention, however, 
 to what immediately follows. It certainly points a moral on 
 the disreputable ignorance and inconsistency, want of logic and 
 disgusting pretentiousness of the Vicar which he has not, per- 
 haps, hitherto equalled. Here is the paragraph on which I 
 comment : 
 
 " About the 10th or 11th century a forgery in the shape of 
 a panegyric on the Virgin was issued by an unknown author 
 under the name of Methodius (312 A.D.). It is full of extrav- 
 agant expressions and adulations, together wnth direct invoca- 
 tion and worship of the Virgin. It has deceived people up to 
 the present day — has been translated in Clarke's Ante-Nicene 
 Library as genuine, and quoted as genuine in Blunt's Theologi- 
 cal Diet, under the head of ' Mary.' It is now condenmed both 
 by English and Roman theologians as spurious and not only 
 spurious in the sense of being attributed by mistake to Metho- 
 dius, but as a forgery, because the writer claims at the outset 
 to be the writer of the Symposium on Chastity which is 
 
 Methodius 
 
 ■> »» 
 
 Here is emphatic testimony, supplied by himself, to the 
 
152 Ipse, Ipsa, Ipsum. 
 
 stupefying prejudice of the Yicar, — to the utter worthlessness 
 of liis knowledge on the matters he so gallantly undertook to 
 handle, and to the atrocious recklessness of the manner in which 
 he has done his work. His mind, fed so long on the uncouth 
 Sliibholeths of " PojDe " Littledale's " Books on the Koman Con- 
 troversy," seems a weltering chaos in respect of divine things 
 connected with the Catholic religion. One would have thought 
 that "six weeks" spent in an incubator constructed of "copious 
 indices " of the Catholic Fathers, with a yai'd stick close by 
 to test the progress of the evolnting chick, must tend to clarify 
 the theological conceptions of any mind. So to think must 
 be an error. Bit who is sufficient to heal a mind so distem- 
 pered? Exorlare allqxds ex ossihus — ? O well, let him con- 
 sult the " Eirenicon," " Plain Reasons " or Tyler's " Worship of 
 the Virgin" — the mind grows by what it feeds on, and the 
 ajjpetite comes by eating, as the French proverb says. Mean- 
 while let me put your readers in touch with the Vicar as he 
 manifests himself in the above quotation from his letter. 
 
 St. Methodius was an illustrious Father of the Church and 
 Bishop of Tyre. He was martyred in the last general pei-se- 
 cution about 312. His works were famous among the ancients. 
 Among them is one entitled — " The Banquet of the ten Virgins 
 or a Symposium on Chastity." It is an eulogium of the state 
 and virtue of Virginity. A discourse is put into the mouth 
 of each of these virgins in commendation of this virtue. The 
 holy Bishop thus teaches that Christ, the Prince of \'irgins, 
 coming from heaven to teach men the perfection of vii'tue, 
 planted among them the state of virginity, to which a ])articular 
 degree of glory is due in heaven — (Apoc. XIV. 4), and he calls 
 it " the greatest gift of God to man, and the most nol)le and 
 most beautiful oifering that can be made by man to God, the 
 most excellent of all vows." Such is a summary of this l)Cok 
 so celebrated in the Catholic Church. Milton embalms its 
 spirit in his beautiful lines : 
 
 So dear to Heaven is saintly Chastity, 
 That, when a soul is found sincerely so, 
 A thousand hveried angels lacky her, 
 Driving far off each thing of sin and guilt. 
 
A Rejoinder. 153 
 
 About its autborsliip there is not now, nor has there ever 
 been, the shadow of a shade of doubt Indeed tlie unanimity 
 of critics on the genuineness of all the writings attributed to 
 Methodius which have reached us is well-nigh marvellous ; more 
 especially when we know that somebody is always to be found 
 who, after "six weeks" among "copious indices," is ready to 
 ' better the attempt of the philoso])hers of Laputa to extract 
 sunbeams from cucumbers. For instance, the only work con- 
 sidered doubtful by recent critics is his treatise " On Free Will,^" 
 but the Rev. "William R. Clark of Oxford, who translates it for 
 Clarke's Ante-Nicene Library, says : '* The internal evidence 
 must be said to confirm the ancient testimonies which assiijn it 
 to Methodius." This is the language of the " Introduction." 
 Now this " Library " (Vol. XIV.) contains all his writings and 
 they are all declared to be genuine. I wish to draw the atten- 
 tion of your readers to the " Oration concerning Simeon and 
 Anna on the day they met in the Temple^'' which well deserves 
 the careful and thoughtful consideration of all students, theo- 
 logically inclined, Anglican as well as Catholic. This oration 
 the Vicar in his grandiose way pronounces a ^''forgeryP He 
 merely echoes the words of one Tyler, a " Bachelor of Divinity," 
 (save the mark !) who about fifty years ago issued the first edi- 
 tions of two books filled with quotations from the Fathers, 
 merely asserting that Christ is the one mediator between God 
 and man — a doctrine, as I have shown, no less earnestly taught 
 by Catholic theologians and spiritual writers than by the Fathers. 
 These books are among the "copious indices" in which the 
 Vicar travailed in compiling his " little thesaurus of argument 
 for the public against the sophistries and vain boastings 
 of Romanist controversialists." Did he have any idea how 
 " little " it would be \ I trust his " public " will consider he 
 has kept his promise. But I will return to Tyler's books later. 
 Why does the Vicar catch up and repeat Tyler's words, that 
 the " Oration " is a " forgery " ? Purely and only because it is 
 "full of extravagant expressions and adulations, together ^vith 
 direct invocations of the Virgin." O those " impious" invoca- 
 tions ! They act upon him like a scarlet cloth in a Spanish 
 bull-fight. Has he any knowledge beyond this on which he 
 
154 Ipse, Ipsa, Ipsum. 
 
 could base his claim? Not a particle. Has he given your 
 readers any authority for his statement that the " Oration " " is 
 now condemned both bv English and Roman theologians as 
 
 I/O o 
 
 spurious and a forgery " ? None. But that makes no differ- 
 ence, because his faculty of smell in detecting a " Roman " 
 forgery is never at fault except when it is an anti-Roman for- 
 gery and "advantageous to our church," as in Bishop Stross- 
 mayer's case. Then he " barks up the wrong tree," but only 
 by accident. He does not mean to adopt the horrid principle 
 that " the end justifies the means." O no — that were too 
 " Jesuitical." 
 
 Now I will prove for your readers that the " Oration " in 
 question is neither '"spurious" nor a "forgery," but a genuine 
 work of St. Methodius. And first, there is a strong antecedent 
 jDrobability arising from the fact alone that he wrote the " Ban- 
 quet of the ten Virgins" or Symposisni on Virginity. The 
 Blessed Virgin — the Virgin par excellence — was the first woman 
 who consecrated herself to Christ in that state. A mind and 
 heart, therefore, properly balanced in presence of divine things 
 would be quite prepared to hear " very excellent things spoken 
 of her by divines of all ages," as the Vicar himself admits. 
 Of whom, then, would St. Methodius more naturally and 
 fittingly use these " expressions and adulations," impiously de- 
 clared by the Vicar to be " extravagant " 1 ijut I do not care 
 to deal in probabilities on such a matter. We all know that 
 some persons have so very characteristic a manner of writing 
 that any practiced reader oan at once pronounce the authorship 
 of their disputed works. There is, for instance, no mistaking 
 Macaulay's, Carlyle's or Cardinal Newman's compositions. 
 And the same thing is observable in many of the Fathers. 
 Now, the great critics say that no writers have styles more 
 characteristic of their authors than the works of St. Methodius 
 have of himself. His language (Greek), they say, is elaborately 
 ornate. The most flowery metaphors meet us at every turn. 
 See even the translation in Clarke's "Library" — it is loaded 
 with epithets. He expresses, says Du Pin, a few thoughts in 
 many words. His interpretations of Scripture are almost 
 always mystical. His writings show him to have been well 
 
A Rejoindkr. 155 
 
 read in the heathen Classics, to have warmly admired their 
 beauties, but to have held their objects in abhorrence. His 
 treatise on " Free-will " displays an accurate acquaintance with 
 Philosophical matters. But his most striking peculiarity is his 
 violent antipathy to the errors commonly attributed to Oi ^cu. 
 Now, even/ one of these characteristics of St. Methodius' confess- 
 edly genuine writings is to be found in the " Oration " which the 
 Vicar, without any knowledge of it liimself but simply as play- 
 ing parrot to Tyler, calls a "forgery." What has become of 
 " the critical apparatus " which early in this discussion he led 
 us to believe he carried around in his breeches' pocket ? 
 
 Who are the critics and what do they say about this 
 " Oration " ? I will select but a few, and they are the most 
 severe. Leo AUatius (1679) is called the last theologian and 
 writer who kept guard over the honor of the letters of Greece 
 — "dicitur ultimus theologus atque scriptor qui GrsecifB lite- 
 rarium servaverit honorem." JV^atalPs Enchirid, p. 115. He 
 was not only a most learned and judicious critic but he gave 
 to this particidar "Oration" the most careful and accurate 
 study. In his work — " Diatriba de Methodii scriptis, p. 341 — 
 Disquisition on the writings of St. Methodius," he declares 
 that " Nmh ovum ita simile est ovo neque aqua aquae, id 'istius 
 jihrasis et elocutio, et reliqua dicendi hiinina, Symjwsii foj^n- 
 ulis similia sunt ; Egg is not more like e^^, nor water like 
 water than the phrasing and style and other ornaments of 
 speech of this (Oration) are like their patterns in the sympo- 
 sium" (on Chastity), He leaves no doubt about it on an 
 honest, unprejudiced mind. But as the Vicar is of a sceptical 
 turn, and probably has confined his attention so closely to the 
 second-hand rubbish of Tyler et hoc omne genus, that he never 
 heard of AUatius, I will refer him to the "Eirem'con" — his 
 "perfect store-house of accurate information." When wi-iting 
 that work Pusey was on the qui vive for authorities from every 
 quarter against the honor paid to Mary in the Catholic Church, 
 He, too, sought the assistance of " learned friends " and to 
 scavenge the Greek Liturgies. Here are his words ; " My own 
 studies not having lain in the Greek Liturgies, T consulted my 
 friend the Rev. G. Williams, King's College, Cambridge, aiid 
 
156 Ipse, Ipsa, Ipsum. 
 
 append some observations which lie addresses to me." Will- 
 iams writes to Pusey as follows : " It cannot, I think, be denied 
 that the Orthodox Greek Church does ' even surpass the 
 Church of Rome ' in their exaltation of the Blessed Virgin in 
 their devotions; and all I can say is, that on this point the 
 Orientals, generally ' so jealous of antiquity,' have innovated 
 on the practice of earlier and, what we hold, to be purer times. 
 This, we shall presently find, is mere matter of history.'''' Yes, 
 "mere matter of history," as I have already shown in my 
 quotations from the Greek Fathers of the first six centuries. 
 Very creditable to Cambridge is this straightforward confes- 
 sion. But this is not the point now. What does Cambridge 
 say about Leo Allatius as an authority? The testimony is very 
 satisfactory. Williams tells Pusey that "we cannot have a 
 more competent witness than Leo Allatius" on the Greek 
 Office Books. Who support the judgment of Leo on St. 
 Methodius' Oration i Natalis Alexander, a host in himself; 
 Du Pin, the most cautious and sceptical of critics ; Fabricius, 
 the most severe and judicious of critics, and Gallandus, a hyper- 
 critic. In addition to these we have the authority of the trans- 
 lators in Clarke's Ante-Nicene Library (18G9) and Blnnt's Theo- 
 logical Dictionary. The latter is a favorite book of the Vicar's, 
 and I have a right to use it against him, more especially since 
 it is scarcely possible to turn over ten pages of it without meet- 
 ing with some more or less open attack on the Catholic Church. 
 Again, what will your readers say to his treatment of Clarke's 
 " Library " ? Shortly ago I quoted from a Homily of St. Greg- 
 ory Thauniaturgus. Thereupon he rushed frantically into your 
 columns with a "Caution" and declared it "spurious," appeal- 
 ing to the fact that Clarke's "Library" classified it with 
 " spurious or doubtful " writings of St. Gregory. I disposed 
 of the " Caution " very summarily. But now when the same 
 " Library " declares the " Oration "' of St. Methodius to be 
 genuine the Vicar screams out — deceit ! Consistent, indeed ! 
 
 Here I might leave this " Oration," but I am anxious that 
 your readers should know a good deal more about it than the 
 Vicar appears to know. Notwithstanding what the critics 
 quoted above say, there is a diflSculty, perhaps worth mention- 
 
A Rejoindek. 157 
 
 ing, connected with it. I refer to the fact that in one or two 
 passages it speaks of the Holy Trinity as if the Nicene doctrine 
 on that subject had been fully developed in the time of St. 
 Methodius, which was not the case. I leave the Vicar to 
 ponder the " Oration " and lind the passages. IJut it is ridiculous 
 in the extreme for people like Tyler and the Vicar (if he know 
 anything at all about it) to make this a ditficulty, for they dis- 
 avow the principle upon which it is built. If they once con- 
 cede that the Church has a right to alter its language on sub- 
 jects whicli heresy, if nothing else, has rendered most impor- 
 tant, they must not blame the Catholic Church for applying to 
 the Blessed Virgin a principle which they allow in other cases. 
 This difHculty led several writers to doubt its genuineness, but 
 by a consensus of all the great critics, assuming their interpre- 
 tation is correct, these technical expressions are interpolations. 
 They say that the " Oration " is so clearly the work of St. 
 Methodius that they would as soon think of rejecting a book 
 of Holy Scripture in consequence of one or two existing inter- 
 polations. For instance : The Vicar rejoices over the fact that 
 what he calls the "celebrated interpolation in 1 John, v. 7," 
 is now omitted in the Revised Version. Again : The Revisors 
 have omitted from the Lord's Prayer in St. Matthew the words 
 — " For thine is the kingdom, and the power, and the glory 
 forever. Amen." Is this a valid reason for rejecting the 
 Gospel of St. Matthew or St. John's Epistles? ' 
 
 ' The evidence above submitted in support of the authenticity of the 
 " Oration" of St. Methodms so demoralized the Vicar, that he did 
 not dare to say a word in reply. He put his "priestly vow " in his 
 breeches' pocket with his "yard stick "and "critical apparatus," 
 and went his way — to consult hia "learned friends" in England. 
 This cowardly shirking of a question, which he himself had raised, 
 is one of many striking proofs of his imbecility, and is, besides, a 
 stentorian confession that he believes that no moral or mental re- 
 sponsibility whatever attaches to his words. I need say no more 
 now on St. Methodius. I v/ill but refer the learned reader to Bishop 
 Fessler's classic work, Institutiones Patrologice — Institutes of Pa- 
 trology, a new edition of which, by the illustrious Professor Jung- 
 niann, of Louvain University, I have just received fresh from the 
 press, for an estimate of Methodius and his writings. 
 
168 Ipse, Ipsa, Ipsum. 
 
 I have devoted thus mnch space to St. Methodius tliat your 
 readers may thoroughly kuow the methods of the Vicar — the 
 man wlio has prated so much about " verification," "suppres- 
 sion," and the " critical apparatus" — the man who is so <levoid 
 of all sense of shame and intellectual self-respect as to swallow, 
 apparently without a grimace, any authority, which, when re- 
 tailed by him, may assist in defaming the church of Jesus 
 Christ, and in "minimizing" the honor to be ])aid to the 
 woman who stood by His side from the cradle to the grave. I 
 have not space for any sort of vindication of those other writ- 
 ings which, on tlie mere ipse dixit of Tyler, the Vicar rejects, 
 nor is it necessary. He refers your readers to Tyler's " Wor- 
 ship of the Virgin " for a full list of the " palmed off " sermons 
 on the Blessed Virgin. 
 
 I would poorly perform the task I have set myself in this 
 Rejoinder did I allow the name of this wretchedly ignorant 
 author and his miserable book to pass, without giving your 
 readers an idea of the pabulum on which the Vicar 8uj)port8 
 his lean and hungry creed. Tyler's book has upwards of four 
 hundred octavo pages and sells for ten and sixpence. This is all I 
 can say in its favor. It displays an intense ignorance of some of 
 the commonest particulars in ecclesiastical history. The author 
 shows himself unacquainted with the first principles of histor- 
 ical or bibliographical criticism. And the violation of every 
 established law of ordinary reasoning which occurs at every 
 page would but further disgrace the Vicar were that possible. 
 
 Now it is very easy for persons like Tyler and the Vicar to 
 be sceptical in the extreme, when the Blessed Virgin is con- 
 cerned. But, if they know what they are talking about, would 
 they like to stand to their principles (so-called) when the doc- 
 trine of the Holy Trinity is at stake? Yet, I fearlessly main- 
 tain, in the face of all the Theological science ihe diocese of 
 Fredericton can muster, that the historical grounds upon which 
 the Vicar and his " pals " reject the veneration of the Blessed 
 Mary, as practised in the Catholic church, may logically be 
 turned against the adoration of our Divine Lord and Saviour. 
 The possibility of such a thing probably never crossed their 
 minds. I therefore would beg them, and all who agree with 
 
A Uejoindkk. 159 
 
 them, seriously to consider the matter, and see whetlier they 
 can well afford to use negative arguments against doctrines 
 which have once received the sanction of Christendom. 
 
 Let me, on so important a matter, exemplify my moaning, 
 and instruct the Vicar, by shortly running through the reason- 
 ings (?) of Tyler's first chapter of patristic testimony, which ia 
 a review of the evidence respecting the Blessed Mary, taken 
 from the ancient creeds and Apostolic Fathers. 
 
 Section 2. " The ancient creeds," says Tyler, " contain no 
 allusion to any worship paid to the Blessed Virgin, whereas 
 the creed of Pius IV. does. Therefore, the Church of Rome 
 has added to the primitive faith." 
 
 Mij Answer. The earlier creeds contain no allusion what- 
 ever to any worship paid to the Son or to the Holy Ghost. 
 Has the church then added to the primitive faith by saying of 
 the Holy Ghost — " who with the Father and the Son is adored 
 and glorified ?" I thought it had been fully settled, that *'to 
 add to the Confession of the Churcli, is not to add to the faith." 
 The wording here is mine, and presents Tyler's argument in a 
 more logical shape than his own book does. 
 
 Section 3. " St. Clement of Rome never invokes the 
 Blessed Virgin, neither does St. Barnabas ; nor does St. Her- 
 nias, St. Ignatius, or St. Polycarp," says Tyler. " Therefore, 
 the Romish doctrine was unknown in those days." 
 
 My Answer. Tyler being dead yet speaks by the Vicar. 
 "Will tlie Vicar be kind enough, notwithstanding my discourte- 
 ous use of the " Shillalah," to show me a single invocation of 
 Christ throughout the writings of St. Clement, St. Barnabas, 
 St. Hermas, or St. Polycarp ? Does he believe that their silence 
 on this point is conclusive or not ? And if it be not conclusive 
 in one case why is it in another ? 
 
 Your readers will see at once what sort of reasoners I have 
 to deal with in Tyler and his disciple and parasite. And tbe 
 fallacy, whicli is here so palpable, runs throughout the whole 
 book. The plain state of the case is this : The earlier Fathers 
 are silent, say, as to the doctrines A, B, C, and D, whereof 
 Anglicans admit A and B, but reject C and D, which Catho- 
 lics admit, and blind and prejudiced controversialists, like 
 
160 Ipse, Ipsa, Ipsum. 
 
 Tyler and the Vicar, press their negative authority against the 
 latter doctrines, either in utter ignorance that the same argu- 
 ment is fatal to their own cause in behalf of the docti'ines A 
 and r, or from gross want of comprehension of the matter. 
 The danger of arguing on Anglican principles may be proved 
 in the case of almost every important doctrine. For instance : 
 The Church of England invokes the Holy (xhost in the Litany, 
 and the Thirty-nine Articles assert the Consubstantiality of 
 the Holy Ghost with the Father and the Son. Now I would 
 like to know upon what grounds high church Anglicans — 
 Anglo-Ritualists — can assent to this when they reject the doc- 
 trine of Purgatory, or the invocation of Saints, upon the plea 
 of insufficient evidence. For every ancient authority they can 
 produce in favor of the Consubstantiality of the Holy Ghost, 
 I offer to produce as unequivocal an authority in behalf of Pur- 
 gatory. And for every prayer to the Holy Ghost, I offer to 
 produce as direct an invocation to a Saint. But I shall not 
 allow " Roman " doctrine to be rejected on grounds which 
 would be equally subversive of Trinitarian doctrine ; nor have 
 I the slightest hesitation in saying that should there be any 
 Anglo-Ritualist so wretchedly ignorant of the first princi])los, 
 I will not say of Christianity, but of natural religion, as to be 
 jprepared to give up his faith in the Holy Trinity, could it be 
 proved to \\\\\\ that the ecclesiastical writers of the first ten 
 centuries were perfectly silent on the subject — I have no hesi- 
 tation, I repeat, in saying that such a person might as profit- 
 ably, hie et nunc, do without such a faith as with it. Just 
 now the richest sight I can picture would be the Vicar in 
 theological conflict with some one of our able Methodist or 
 Presbyterian ministers. Where would he be if he could not 
 fall back on those Catholic principles which in his " Strictures " 
 he professes to reject ? Nowhere ! He would simply be 
 ground to powder. He may have to settle his position with 
 them yet since he has gravely charged against them that they 
 are wanting in respect for the Mother of God. However, that 
 is their affair. 
 
 One word more on Tyler as an authority on Paleooraphy. 
 To make out his miserable case he coolly sets aside as spurious 
 
A Rejoinder. IGl 
 
 not only works which one or two critics had rejected, but some 
 of the most niiiversally acknowledged works of the Fathers. 
 For instance : he tosses overboard a Homily of St. Gregory 
 Nazianzen, which has been received not only by such writers 
 as Bellarmine, Baronius, and Labbe, but by the Benedictines of 
 St. Maur, Natalis Alexander, Fabricius, Ceillier, T'Uemont, 
 Dupin, Baillet, Daille, Le Clerc, Montagu, Cave, Dr. Pusey, 
 Mr. Palmer, the Oxford editors of " The Library of the 
 Fathers," — in short by the learned in such matters whatever 
 their creed or conununion. The poor ignoranms did not know 
 evidently that St. Jerome, who studied theology at Constanti- 
 nople under St. Grefjory, had expressly mentioned it as one of 
 the works of his " Master." De Viris Ilhis., vol 2, p. 020. 
 He treats Homilies of St. Cyril of Alexandria and St. Basil of 
 Seleucia in the same way. Who but an Oxford " Bachelor of 
 Divinity " could be guilty of such disgusting folly and imper- 
 tinence ! This shows in a few words the character of the book 
 from which the Vicar gets his " thesaurus of information for 
 the public," and to which he refers your readers. 
 
 Here I leave Tyler and his book. Let me assure his chief 
 mourner, the Vicar, that it was not less ridiculous for him or 
 any other Anglican — high church, low church, broad church, 
 every church, no church — to write a volume on the " "Worship 
 of the Blessed Virgin " than it would be for an infidel, who 
 rejects the first principles of Christianity, to write a book 
 on Justification. As only a Christian can understand the 
 latter doctrine, so only a Catholic can understand the former. 
 
 LETTER XI. 
 
 IPSE, IPSA, IPSUM — A REJOINDER. 
 
 « 
 
 To the Editor of the Globe : 
 
 Sir, — I begin to-day my critique on the Vicar's sixth letter. 
 On the very threshold I am met with the shibboleth — 
 " Forgery," now so stale to your readers. This time he applies 
 
102 Ipse, Ipsa, Ipscm. 
 
 it to the doctrine of the " Assuinption of the Blessed Yirgin," 
 jS'ow, wliile nothing could give nie greater delight, yet, to 
 treat this subject at all worthily, and in all its bearings, critic- 
 ally, historically, and theologically, would make demands upon 
 your space and my time altogether incommensurate with its 
 relevancy to this discussion. Besides, more captious and ex- 
 tremely shallow, more contemptibly superficial observations 
 were never put forward on a grave topic than those copied by 
 the Vicar from one of his favorite dictionaries. I can see 
 nothing to save them from being insulting to the intelligence 
 of your readers but the character for irresponsibility already 
 established by the scribbler who transfers them to your col- 
 umns. But again : he absolves me from any elaborate argu- 
 ment by his own admissions. Speaking of the " Assmnption," 
 lie says : " All that can be said for it is, that it seems reason- 
 able that if Enoch and Elijah, forerunners of the Messiah, were 
 translated from e:.rth without seeing corruption of their bodies, 
 the mother of the Redeemer ought not to be less honored. It 
 seems fit, certainly, to mere human reason that the body which 
 bore the Son of God should, like His own body, see no corruj)- 
 tion." Very good indeed. But it is evident he does not 
 realize the full force of his own words. Common sense, how- 
 ever, like nuirder, will now and then out— even from the 
 Vicar. It is true that one of his distinguished religious pro- 
 genitors tells him that "in religious matters Reason is worth- 
 less," ''Reason is the enemy of all religion," and "in discuss- 
 ing such matters we should leave the jackass Reason at 
 home"; but the Vicar is a "true Catholic," you know, and 
 does not always agree with Martin perhaps. Be it so. I will 
 inform him, then, that Catholicity is not rationalistic, but it is 
 a rational religion, and at every step satisfies the demands of 
 the most rigid reason. The Catholic Church teaches that the 
 exercise of reason necessarily precedes the acceptance of the 
 truths of religion, and that it is an obligation laid upon reason 
 to inquire diligently, and to be certain that those truths which 
 are proposed to its belief, have God for their author, before it 
 gives its assent, in order that it may exercise, according to the 
 teaching of the Apostles, a "reasonable obedience." Sureiy 
 
A Rejoindek. 1G3 
 
 truth cannot be in contradiction with the very faculty to which 
 it is addressed — cannot be hostile to that faculty whose natural 
 function is to welcome, assent, and embrace it. Let the Yicar 
 not so dishonor God's noblest gift to man by supposing that 
 the idea of the Assumption, whose feast has been celebrated 
 throughout the Christian Church for over fourteen hundred 
 years, which has its roots so deep down in the analogies of 
 faith, and which is so logically and so profoundly connected 
 with truths which even in the sixth century were yet in an early 
 stage of development, sprang forth, like Minerva from the 
 head of Jupiter, full grown from the brain of ^onie obscure 
 forger. 
 
 Reason, he confesses, sanctions the belief of Mary's Assump- 
 tion. This is a good start. For the present, then, it will suf- 
 fice to instruct him that its truth rests : 
 
 1st, on a positive and direct tradition, which reaches back 
 until lost in the origin of the Liturgy ; 2d, on ?i positive and 
 indirect tradition, which can be traced as far as St. Epij)ha- 
 nius, who died in 403 ; 3d, on negative evidence of the highest 
 anticjuity, and of the most striking cogency ; 4rth, on rigorous 
 theological deduction from other revealed truths ; 5th, on the 
 Sensus iidcliuyn. the common voice of the faithful. Here he 
 will find room to work the "Vincentian Canon." Let him 
 give but " six weeks' " conscientious study to the question on 
 these lines and he will find that 
 
 Belief is but a higher faculty of Reason 
 
 As the snow-headed moimtain rises o'er 
 The hghtning, and appUes itself to Heaven. 
 
 Only a word more on this topic. The fact of the Corporal 
 Assumption of the Blessed Virgin is not yet a dogma of Cath- 
 olic faith. It is a " pious belief " recommended l)y its intrinsic 
 reasonableness, for surely it is natural to suppose that our 
 Divine Lord did not suffer that sacred body in which He him- 
 self had dwelt, and from which He had taken His own sacred 
 humanity, to become a prey to corruption. Such is the lan- 
 guage of the Fathers in the East and the West from the very 
 
164 Ipse, Ipsa, Ipsum. 
 
 beginning. The belief met not one opponent in its progress, 
 and but few sceptics ; was received from the first by all schools 
 of theology ; has been qualified as certain, not to be denied 
 without rashness, proximate to faith by theologians generally 
 — nay, as dejide by the first University of Christendom, that 
 of Paris, in 1497. Instead of spending his time looking at the 
 pictures in the " fine quarto edition of the Breviary," which 
 the Yicar says he has, let him read the Lessons of the Second 
 Noctarns of the Office of the Breviary for the 15th of August, 
 where he will find the Corporal Assumption categorically as- 
 serted and insisted upon by various arguments. Mary is the 
 "living ark of the living God, which has its resting place in 
 the temple of the Lord." She is the " living Paradise" taken 
 up into heaven ; in her the old " curse " of death " is broken." 
 " The lunnaculate Virgin, stained by no earthly affection, did 
 not return to earth," but, because she was herself a "living 
 heaven, has her place in the tents of heaven." " How could 
 she taste death, from whom flowed life to all ? She did, how- 
 ever, die, because she was a daughter of the old Adam, but she 
 was fitly taken up to the living God because she was His 
 Mother." " Animata Area Dei Viventis .... quae requies- 
 cit in teinplo Domini. — llodie Eden novi Adam paradisum 
 suscipit animatum, in quo soluta est condemnatio. — Virgo Im- 
 maculata, quae nullis terrenis inquinata est affectibus .... 
 non in terram reversa est, sed, cum esset animatum coelum, in 
 coelestibus tabernaculis collocatur. — Ex qua enim omnibus vera 
 vita manavit, quomodo ilia mortem gastaret ? Sod eedit legi 
 latae ab eo quem genuit, et ut f'ia veterls Adam, veterem sen- 
 tentiam subiit . . . . ut ante* i Dei viventis Mater, ad ilium 
 ipsum digne assumitur." To compress I quote from but two 
 Lessons of the Nocturns in my Breviary (Totum), p. 892, and 
 translate it as above. These are the thoughts of St. John 
 Damascene (of Damascus), the St. Thomas Aquinas of the 
 Greeks, taken from his second sermon, read on the feast. How 
 sweet its music to the Catholic heart as it rolls up through the 
 ages with ever swdlling chorus! A word about St. John. He 
 died about 780, before the schism of the East, and nearly eight 
 liundred years before the world heard of Anglicanism : 
 
A Rejoinder. 165 
 
 This miserable pageant of untruth, 
 Feeble with three poor centuries of age. 
 
 "We have the unexceptionable testimony of the Rev. Dr. Cave, 
 an Anglican critic, of Cambridge University, that no man can 
 have a sound judgment, who, reading his works, doth not 
 admire his extraordinary erudition, the justness and preci- 
 sion of his ideas and conceptions, and the strength of 
 his reasoning, especially in theological matters. Jlistoria 
 Liiterarla, 1(588. Recalling the language of this great Father 
 on the Assumption of the Blessed Virgin, can your readers 
 wonder tliat ministers of a church, " by law established," held 
 together by "legal fetters" and " state support " and yet very 
 fast disintegratin;^, do not think very highly of St. John Da- 
 mascene? And was it not fitting that a sermon should be 
 preached in the *' Mission Chapel " two weeks ago, which was 
 published in your columns, June 2Tth, in which the preacher 
 seems to go out of his way to insult the memory of a man so 
 great, spiritually and intellectually, that, I hope it is not dis- 
 courteous to say, the preacher would not be wortliy to tie the 
 latcliet of his shoo ? In this sermon St. John is described as a 
 " blind guide leading the blind multitude." Is not this, to 
 thinking men, the verj' acme of impertinence and dis- 
 gusting conceit? Would an Anglican so speak of Plato 
 or Aristotle, Marcus Aurelius or Epictetus? O no — ]>ut 
 one reason would be that they had written nothing in praise 
 I of the Mother of God. Would he so speak of Cardinal 
 Xewman, a living saint of the Catholic Churcli ? Were 
 the great old Greek saint walking amongst us what would pre- 
 vent his lashing such people across the face for their insolence? 
 Nothing but his profound humility or the insigniiicance of his 
 revilers. Another cause of the dislike felt l)y Anglicans for 
 St. John of Damascus is to be found in the f^ccond of his three 
 celebrated discourses against the Iconoclast heretics. The Em- 
 peror Leo, the Isaurian, trying on the Privy Council "dodge" 
 and the tactics of Henry YIIL, published his edict against holy 
 images in 726. St. Jolin entered the lists against the heresy, 
 and in this discourse he, like another Paul before Agi'ippa, 
 
166 Ipsk, Ipsa, Ipsum. 
 
 points out to the emperor that though he was entrusted with 
 the government of tlie state he had no autliority to make decis- 
 ions in j)oi?its of ecclesiastical doctrine. But after all, " blind " 
 as St. Jolm Damascene may have been, will he not compare 
 favorably witli the "fathers" of the English Reformation 
 whom Littledale calls " utterly unredeemed villains," " a set of 
 miscreants," and who says that " Robespierre, Danton, IMarat 
 .... merit quite as much respect as Cranraer, Ridley, 
 Latimer " ? 
 
 But enougli. " Enoch and Elijah were translated from earth 
 without seeing corruption of their bodies," says the Vicar. 
 Why not Mary ? Every Catholic believes it. It would, there- 
 fore, be a great glory to scientific theology, and a great joy to 
 its professors if this pious belief were to receive the final sanc- 
 tion of a dogmatic definition. And I do hope and pray that 
 before I utter my Nunc dimittis to this world, I may have 
 lived to see the edifice of JVIary's peerless glories crowned 
 by a solemn declaration, that the Catholic Church believes and 
 teaches the integral Assumption of the Mother of God as a 
 part of Divine Revelation. 
 
 The Vicar next takes np. under the heading "Forgery," my 
 quotation from the hymn of Prudentius. This I have already 
 disposed of in a previous letter, together with the stale slander 
 on Bishop Strossmayer which the Vicar, lately in your columns, 
 pathetically complains is a "fresh subject" because, no doubt, 
 of its terrible force as an argiimentum ad hominem. His cries 
 for help from his "friends in England" on Prudentius, will 
 bring him no relief. The cowardice displayed in thus sneaking 
 out of a difficulty, instead of manfully meeting it, forcefully 
 einphasiz'^s the character and controversial methods of the man 
 who could daio to write : " We cannot trust a quotation (the 
 Church of Rome) gives from ancient authors till we have 
 thoroughly sifted the evidence in their favor." Though such 
 a statement from his pen merits as little attention as that of a 
 lunatic who would assert that two and two make eight, I would 
 like to follow at length the refiections it suggests. If I did the 
 Vicar would be "after you" for allowing me to introduce a 
 " fresh subject " and have as much cause for wincing and whin- 
 
A Rejuindkk. 1G7 
 
 ing as the Strossmaycr exjjose gave liiin. But I cannot, in justice 
 to your readers, let it wholly pass. "Ancient authors " inc'oed ? 
 How many would we have but for the "Church of Konie"' ! 
 To whom are we indebted for those monuments of Christian 
 antiquity, the writings of the Fathers, hers not his nor of any 
 of his Theological kith or kin, over the very " copious indices " 
 of which he labored for "six weeks," with such stupid results, 
 to find arguments against her? To whom are we indebted for 
 the transmission to us intact of the Holy Scriptures themselves ? 
 
 iS^ow, I do not forget the claims of our modern Protestant 
 scholars, and I am proud of them. — Niebuhr, Mommsen, Boeh- 
 nier, lianke. Pertz, Duruy, Gibbon, Grote, Hallam, Milner, 
 Stubbs, Freeman ; but their names had been writ in water but 
 for the " Church of Pome." She put into their hands the 
 boundless treasures she had gathered up, preserved and accumu- 
 lated in her majestic march through the ages — else, their occu- 
 pation was gone. Blot out what the " Church of Rome" has 
 done for the study of history, — historical criticism, the materials 
 on which it is exercised and its results as we enjoy them to-day, 
 and the remainder you might put away in your waistcoat pocket. 
 Let me prove this, though I will give but a merely suggestive 
 sketch. My authorities will be entirely Protestant, of great 
 name and now living — Wattenbach, Gardthausen, writers in 
 the Enc]jclo_p(£d'ia Britannica, and the Rev. Prof. Stokes, an 
 Anglican Canon, in his article in the Conteinporary Ueview 
 for January, 1883, entitled — " TheBollandists," which I heartily 
 commend to your readers as a generous portrayal of the spirit 
 and the labors of many imperial sons of the " Church of 
 Rome." I propose to speak magisterially now, as I can well 
 afford to do, and I invite the Yicar if he has any learned " friends 
 in England " or out of it, of Oxford or Cambridge either, to seek 
 their assistance, should he desire to dispute my statements. 
 
 I need not here speak of the great qualities of the present 
 illustrious Pope, Leo XIII. His wisdom, his learning, his 
 single-miudedncss, his spotless character, his deep interest in all 
 the arts and sciences, his true and sincere solicitude for the wel- 
 fare of leligion and society, have been duly applauded by the 
 whole world. A few years ago when throwing open the Vati- 
 
168 Ipse, Ipsa, Ipsum. 
 
 can Archives to scliolars for the purpose of historical research, 
 he used these words — I need not give liis own sonorous Latin — : 
 " History, tlie guide of life and the light of truth, is one of 
 tliose arms most lit to defend the Church," and — " tlie first law 
 of history is to dread uttering falsehood ; the next, not to fear 
 stating the truth ; the last, that the historian's writing should 
 be open to no suspicion of partiality or of animosity." One is 
 reminded of the apostrophe of Lecky, the historian of Ration- 
 alism, to the grandeur of St. Peter's at Home : " There lie those 
 mediiKval Pontift's who had borne aloft the lamp of knowledge 
 in an evil and benighted age, who had guided and controlled 
 the march of nations." Is Pope Leo the first Pope that furthers 
 the study of history — of tlie " Ancient Authors " 'i Let me 
 inquire shortly what the " ('hurch of Rome " has done for both. 
 Protestant Germany is to- day the leader in this branch of 
 learning, but she began her work only yesterday. Fitful at- 
 tempts had previously been made, but it was only after tlie 
 great Napoleonic wars, when a new national spirit arose among 
 the Germans, that the efforts of Anidt and Grimm, and especially 
 of Von Stein, were crowned with success. Not till 1819 was 
 it possible to found the society for the study of Old German 
 History. Pertz was the leading spirit, and his great work, the 
 ^'■Jfonu/iienta " represents the high-water mark of even German 
 self-sacrifice, learning, judgment and vigor in the lOtli century 
 in this department. But the " Church of Rome " helped him 
 in his work. He visited Rome on his first journey of research 
 in 1820 and AVattenbach says "he received from the Papal 
 Regesta alone 1800 unprinted documents." Kennicott, the re- 
 nowned Oxford Hebrew Biblical scholar, had been treated in 
 the same way, as he so cordially acknowledges in his letters. 
 Now, up to the time of Pertz nothing had been done by Prot- 
 estants (I do not forget the good Leibnitz's work) that could be 
 at all compared with the great historical collections undertaken 
 and carried out by Catholics. The " Church of Rome " was 
 the leader in the cause of historical progress. Hear Canon 
 Stokes on the matter : " It was the existence and rich endow- 
 ments of the great monasteries," says he, " which explains the 
 publication of such immense works as those of the BoUandists, 
 
A Rejoinder. 109 
 
 Mabillon and Tillemont, quite surpassing any now issued, even 
 by the wealthiest pul)lishers among ourselves, and only ap- 
 proached, and that at a distance, by Pertz's ' Monunienta ' in 
 Germany." Surely this is glory enough, but it is not all. Let 
 me untwist for your readers this quotation from this Anglican 
 scholar. The Church of England has many such at home, but 
 she sends curious specimens to the Colonies now and tlien. 
 
 One of the most gigantic historical works ever undertaken 
 was the Acta Sanctorum of a company of Flemish Jesuits, 
 called Eollandists from their founder, John 13olland. " Their 
 majestic tomes," says Canon Stokes, " stand as everlasting pro- 
 tests on behalf of real and learned inquiry, of accurate, pains- 
 taking and most critical research into the sources whence his- 
 tory, if worth anything, must be drawn." During this cen- 
 tury, the Belgian Jesuits considered it a matter of honor to 
 continue and complete the vast work begun by their brethren 
 of old, and the whole work published to the present time num- 
 bers sixty-four folio volumes. They include a great part of 
 the history of the world since the establishment of Christianity. 
 " I regard the Acta Sanctorum,''^ says Prof. Stokes, "as especi- 
 ally valuable for Medioeval history, secular as well as ecclesias- 
 tical, simply because the authors, having had unrivalled o]jpor- 
 tunities of obtaining and copying documents, printed their 
 authorities as they found them, and thus preserved for us a 
 mine of historical material which otherwise would have perished 
 in the French revolution and its subsequent wars." He may 
 well express his surprise that " neither of our own great histo- 
 rians who have dealt with the middle ages, Gibbon and Hallam, 
 has, as far as we have been able to discover, ever consulted 
 them." To prove how valuable the mine is. Prof. Stokes cites 
 the titles of some of the critical treatises in the work. Of the 
 honesty of the Eollandists, which, according to Pope Leo, is 
 the essential condition, the first, second, and third law of all 
 history. Canon Stokes says : "■ This much any fair mind will 
 allow : The Society of Jesus, since the days of Pascal and the 
 Provincial Letters, has been regarded as a synonym of dishon- 
 esty and fraud. From any such charge the student of the Acta 
 Sanctortim must regard the Eollandists as free We find 
 
170 Ipse, Ipsa, Ipsum. 
 
 in them thorough loyalty to historical truth ; they deal in no 
 suppression of evidence ; they give every side of the question. 
 They write like men who feel, as Bollundus their founder did, 
 that under no circumstances is it riqht to lie. They never lies- 
 itate to avow their own convictions and i)redilections ; they draw 
 their own conclusions and put their own gloss upon fact and 
 document ; but they give the documents as they found them." 
 In my first quotation from Canon Stokes he mentioned the name 
 of Mabillon. What glorious memories it evokes ! Vet he was 
 but one of the fifteen thousand writers produced by the Order 
 of St. Benedict. It would require a whole letter to speak at 
 all adequately of the works of the French Benedictine monks 
 of St. Maur alone. On the same plane as the great Jesuit 
 work, Wattcnbach places their Acta Sanctorum Ordinis S. 
 Benedicti in nine large folios which he says " are of the utmost 
 importance to histoi-y." 
 
 Again he says : " After these industrious and learned monks 
 liad rendered the most extraordinary services to the Itistory of 
 their order and the church, and in various collections had made 
 accessible unlimited historical material, they began in 1*38 to 
 publish the Becueil des Illstoi'lens des Gaules et dc la France 
 by Dom Bouquet and his successors, a collection the publication 
 of which has been taken up quite recently, and now consists of 
 tioenty-one folio volumes.'''' I cannot stay to speak of Ughclli, 
 Baronius, Paperoch, Tillemont, d'Achery, Germain, Ruinart, 
 the brothers Fez, or Father Muraton. Of the last writer Wat- 
 tcnbach says : " Ilis Scriptores Iteruin Italicarum., in tiventy- 
 one folio volumes, ^VQ the first comprehensive systematic col- 
 lection of the documentary history of any country, and to this 
 day the only one which has reached completion." To publish 
 his vast collection, 48 volumes in all, several princes and nobles 
 of Italy subscribed $4-,000 each. Again Wattenbach says : 
 "The history of the Roman Church, written by Cardinal Bar- 
 onius, embraced the whole Christian world, and in it every 
 nation found the most important information regarding its own 
 past from the treasures of the Vatican Archives." 
 
 I cannot more fitly sum up this part of my reflections than 
 in the words of Matthew Arnold, our great critic, recently 
 
A ItEJOINDKK. 171 
 
 (leiul. Speaking of the great library of England, he says: 
 " In spite of all the shocks which the feeling of a good Catho- 
 lic has in this Protestant conntrv inevitably to underjro, in 
 spite of the contemptuous insensibility to the grandeiu* of 
 lionie which he finds so general and so hard to bear, how iiuich 
 has he to console him, how many acts of homage to the great- 
 ness of his religion may he see, if he has his eyes open. I will 
 tell hiiu one of them. Let him go, in London, to that delight- 
 ful spot .... the reading-room of the British Museum. Let 
 him visit its sacred quarter, the region where its theological 
 
 books are placed He will tind an immense Catholic 
 
 work .... lording it over that wliole region, reducing to in- 
 significance the feeble Protestant forces which hang upon its 
 skirts. Protestantism is duly represented, indeed ; Mr. Panizzi 
 knows his business too well to suffer it to be otherwise ; all 
 the varieties of Protestantism are there ; there is the library of 
 Anglo-Catholic Theology, learned, decorous, exemplary, but a 
 Huh' imlntcrcfttiiHj; there are the works of Calvin, rigid, mili- 
 tant, menacing; there arc the works of Ur. Chalmers, the 
 Scotch Thistle, valiantly doing duty as the Hose of Sharon, but 
 keeping something very Scotch about it all the time; there are 
 the works of Dr. Channing, the last word of religious philos- 
 ophy in a land where every one has some culture, and where 
 superiorities are discountenanced — the flower of moral and in- 
 telligent mediocrity. Bat how arc all these divided against 
 one another, and how, though they were all united, are theij 
 dwarfed hy the Catholic Leviathan, their neighbor ? Majestic 
 in its blue and gold unity, this fills shelf after shelf and com- 
 partment after compartment, its right mounting up into heaven 
 among the white folios of the Acta Sanctorum., its left plung- 
 ing down into hell among the yellow octavos of the Law 
 Digest. Everything is there, in that immense Patrologim 
 Carsus Completus, in that Encyclopedie Theologique, that 
 Nouvelle Encyclopedie Theologique, that Troisieine Encyclo- 
 pedie Theologique ; religion, philosophy, history, 1)iography, 
 arts, sciences, IJibliography, gossip. The work embraces the 
 whole range of human interests ; like one of the great ]\Iiddle 
 Age Cathedrals, it is m itself a study for a life. Like the net 
 
172 Il'8K, Il'SA, Il'8UM. 
 
 in Scripture, it dra<^ everytliing to land, bii'l and good, lay and 
 ecclesiastical, sacred and i)rofane, so that it he hut matter of 
 liunuin concern. Wide-enihracing as the ])o\ver whose i)roduct 
 it is! A power, for history, at any rate, eminently the 
 cuuKcii." How heautiful ! How true 1 
 
 LETTER XII. 
 
 IPSE, IPSA, IPSUM — A KEJOINDER. 
 
 To the Editor of the Globe : 
 
 SiK, — In my last letter I considered the world's debt to the 
 "Church of Rome" and her sons for their labors to promote 
 liistorical science. I wish shortly to contrast these with the 
 spirit of the Church of England and her sons — the Vicar's 
 theological progenitors. The closing words of his " Strictures " 
 are these: "May the God of Truth in His mercy hasten the 
 time" when "we shall behold a disastrous collapse for the 
 Roman Church of her extensive and expensive ])lant in the 
 (jood old Countnj.''^ Xow the unctions piety of this de- 
 sjiondent and despairing ejaculation does not redeem its blaa- 
 phoiny, as your readers will presently confess. History indeed 
 may repeat itself, for John Bull is a vagarious sort of fellow, 
 to say nothing of the theological huU-ies who now and then 
 escape from his shores. The "good old country" once had a 
 good deal of "expensive plant" belonging to the "Roman 
 Church." The "plant" ?«a.s "expensive " because it was the 
 coinage of the very life-blood of men who had pledged 
 their thought and power, and had consecrated their lives to the 
 promotion of the knowledge and love of the God of Truth, and 
 the happiness and well-being of their fellows. Let us inquire 
 what the Church of England and her sons of this "good old 
 country " did with this " plant." My authorities, remember, 
 all through, are Protestants, not "Si. Liguori" or "the Rac- 
 colta " — these will come by and by. 
 
 Before the brutal lust of Henry YIIL begat Anglicanism, 
 
A Hejoinuer. 173 
 
 many monasteries, those historic homes of great learning a'ul 
 greater virtue, existetl in England. They all had their 
 libraries. In those of the greater monasteries were deposited 
 the Acts of Parliament after the coming of the Normans ; 
 and under the English Saxons the ])rincipal decrees of the 
 Witenagemote and Gemote. In several monasteries Registers 
 of the Kings and public transactions were compiled and pre- 
 served, so)ne of which we f(jrtuimtely have, as the Saxon annals 
 or chronicles, published by Gibson at Oxford in 1('>92. From 
 such monastic chronicles Florence of Worcester and William 
 of Malniesbury, declare they compiled their histories. The 
 destruction of these momnuents are an irreparable loss to 
 English history. Tyrell, in his " History of England," p. 15*2, 
 says : " From the conversion of the Saxons most of the laws 
 made in the Witenagemote, or great Councils, were carefully 
 preserved, and would have been conveyed to us more entire, 
 liad it not been for the loss of so many curious monuments of 
 antiquity at the suppression of the monasteries, in the reign of 
 Henry VIII." But worse than that. Fanaticism and more 
 than vandal rage did not even spare the libraries of Oxford and 
 Cambridge, especially the two most noble public libraries at 
 Oxford, the one founded by Richard of Burg, or Richard 
 Aungerville, Lord -treasurer of England and Bishop of Durham, 
 in the reign of Edward III., who spared no pains or cost tr 
 make this collection complete ; the other, furnished with books 
 by Thomas Cobliam, Bishop of Worcester, in 1367, and exceed- 
 ingly augmented by King Henry lY., his sons, and by the 
 addition of the celebiated library of the Duke of Gloucester, 
 filled with curious manuscripts brought, at any price, from 
 foreign countries. Read the words of Chamberlain in his 
 work entitled " Present State of England" part 3, p. 450 : 
 " These men," says he, " under pretence of rooting out Popery, 
 superstition, and idolatry, utterly destroyed these two noble 
 libraries, and embezzled, sold, burnt, or tore in pieces all those 
 valuable books which these great patrons of learning had been 
 so diligent in procuring in every country of Europe. Nay, 
 their fury was so successful as to the Aungerville library, which 
 was the oldest, largest, and choicest, that we have not so much 
 
171 Ii'SK, Ipsa, Ii-sum. 
 
 as a catalogue of tlie books left. N^or did they rest hero. They 
 visited likewise the college-lil)raries, and one may guess at the 
 work they made with them, by a letter still kept in the Ar- 
 chives, where one of them boasts that New College qnadratigle 
 was all covered with the leaves of their torn books. The Uni- 
 versity thought fit to complain to the government of this bar- 
 I barity and covetousness of the visitors, but could not get any 
 more than one single book .... and to this day there is no 
 book in the Bodleian Library besides this and two more which 
 are certainly known to have belonged to either of the former 
 libraries. Nay, and the University itself, despairing ever to 
 enjoy any other public library, thought it advisable t.^ disj^ose 
 of the very desks and shelves the books stood on in the year 
 1555." ' The time was certainly not auspicious for Roman 
 " plant." Your readers had a glimpse at what the " Church of 
 Rome " did — " Look here on this picture and on that^ 
 
 Hitherto I have discussed the quantltive aspect of the his- 
 torical work of the "Church of Home" among the "Ancient 
 Authors." There remains now to consider the qnalH]) of that 
 work — the value of those materials, in amassing which her sons 
 led lives of ceaseless, unwearied toil, as tested by historical 
 criticism. Here they have pushed erudition to the very point 
 of genius. ^^' historical criticism I mean the probing of his- 
 torical tc^ .- aony ; its acceptance, if found to be true, no mat- 
 ter how contrary to the historian's sympathies; its rejection, if 
 false, no matter how strongly it favored his views and theories. 
 To probe historical testimony is to inijuire whether documents 
 are genuine or spurious, whether the witnesses are partial or 
 unprejudiced, whether the facts harmonize with or contradict 
 other ascertained facts. .N')W your readers will remend)er my 
 quotation from Whitaker, an Anglican minister and historian. 
 
 ' Read Mr. Gladstone's burnino^ words on tliis satanioally-inspirctt 
 vandalism. In liis article On Bookstand the Housing of ihem, in 
 the Nineteenth Century. Mardi, 1890, he says : "Oxford had .... 
 i-eceived noble {jifts for her University Lil)rary. And we have to 
 recollect with shanio and indiijnation tliat that institution was ])luu- 
 dered and destroyed by the Coninussioners of the boy king, Edward 
 the Sixth, acting in the name of the Reformation of Rehgion." 
 
A liEJOIXDKR. 175 
 
 wlio says: ''Forgery — I blnsli for the honor of Protestants 
 while I write it — seems to liave been peculiar to the Tieforni- 
 er.?." According to Littledale this nnist be true, but I think it 
 
 4.,,. „., ,,: T., i.1.:., a...i,, M .. •' ji i -,., i ii i' ^ 
 
 luu n\Vc;eJ»iiig. xii tiiir- \iiieui lUciis luc; iruu iliui iiiu iui^e 
 
 will ever move along together, as a body and its shadow. There 
 are always realities, there are always shams — tributes to the 
 real thiny-s. For^-eries arc committed to-dav — it was so in the 
 ])ast, and it will be so in the future while Imman nature re- 
 mains as it is, Tu historical work, which is based so largely on 
 the study of documents, public and private, state and ecclesias- 
 tical, much depends on the character of these documents, or 
 diplomas, as they were called. T/ie '•^Church of' Jiome^^ stands 
 to-daij u/iKjuaNed la the whole science of P((/eof/mj)h//, Greek 
 and Latin. The world lias nothing to compare with the 
 treatises written by her sons to establish the true principles for 
 distinguishing genuine from forged documents. My authority 
 is the Eneyeloj)a'xlia Brltannica, not by any means partial to 
 her. I i-efer your readers to A^ol. 7, Art. " Diplomatics," and Vul. 
 18, Art. " Pala30graphy." The immortal Pope, Innocent III. 
 (1195-1210), issued a decretal laying down rules for detecting 
 forged bulls. In 1075 Paperoch, the illustrious Eollandist 
 Jesuit, wrote his Propylaeum AnthiiuD'ium circa veri etc falsi 
 discrimen in vetustis wemhranis, freely translated — " The 
 Anti(p;ary's Introduction to the art of distinguishing the true 
 from the false in old manuscripts." Your r ^.ers will not 
 have forgotten Canon Stokes' testimony to ti:c "ha.acter of i'le 
 Bollandists. With a view to establish the credit of those docu- 
 ments preserved in the original, the Benedictine Monk, Ma- 
 billon, in the year lOSl, produced his masterly work, called 
 by Magliabe(!hi an '" immortal book," J)e lie Dijiloniatica — 
 on "Diplomatics." In 1750-1705 appeared the JVoiiveau 
 Traite de Diplomatique by Dom Toustain and Dom Tassin, 
 Benedictine Monks of St. Maur, vols., cpiarto, treating of the 
 whole subject of Diplomas, and accordingly entering at lengtli. 
 into a minute investigation of the j)eculiarities and character- 
 istics of writing proper to diiferent ages and countries. Hear 
 the Jiritaniiica : "The bibliography of Latin paleography in 
 its different branches is very extensive, but there are compara. 
 
176 Ipse, Ipsa, Ipsum. 
 
 lively few books which deal with it as a whole. The most com- 
 plete work is due to the Benedictines, who in 1750-1765 pro- 
 duced the Nouvcau Traite de Diplomatique, which ex- 
 amines the remains of Latin writing in the most exhaustive 
 
 manner As their title shows, they did not confine 
 
 themselves to the study of MS. volumes, but dealt also with 
 that other branch of paleography, the study of documents, in 
 whicli they liad been preceded by JMabillon in his De De Dip- 
 lomatlcaP In these monumental works the Benedictine 
 Monks, therefore, not only laid the foundation of the critical 
 study of Latin historical documents but almost brought it to 
 l)ei'fection. They classified the writings of different ])eriods 
 and countries, thus establishing external tests of the genuine- 
 ness of manuscripts, and founding the science of Latin Paleo- 
 graphy. By minute study and careful analysis they also estab- 
 lished and sot down many internal criteria, such as the wording 
 of titles, the value of geographical terms at different times, and 
 contemporary chronology, which are in some ways even more 
 certain and more serviceable than the external tests. These 
 latter are dealt with in the science of Diplomatics. 
 
 But the Jjenedictines were not satisfied with these achieve- 
 ments. AVhat ]\[al)illon, Toustain and Tassin did for Latin 
 documents and Paleography, that the great Montfaucou did 
 for Greek. " The first book," says the Britannica, " wdn'ch 
 dealt with the subject in a systematic manner was the Palae- 
 o(jraphla Gvaeca of the learned Benedictine Dom Bernard 
 Montfaucou, published in 1708. So thoroughly well was the 
 work done, that down to our time no other scholar attempted 
 to improve ujxm it, and Montfaucou remained the undisputed 
 authority on this branch of learning." To-day a distinguished 
 German Pn)testant, GardthauHen, is trying to improve upon 
 Montfaucou. He says: ''^The Palaeogycqdiia Gvaeca is and 
 will remain one of the most remarkable achievements by which 
 a new science was not only founded, but, as it seemed, also 
 perfected. It is the more remarkable, as Montfaucou had no 
 one to precede him, but created everything from notiiing." 
 
 Again : Dates suj)ply most useful -r. id reliable ways of 
 checking historical docunients. Hence tlie importance for pur- 
 
A Rejoin DEK. 177 
 
 poses of historical criticism of a sound, detailed and systematic 
 Chronology. The father of Chronology was Joseph Scaliger, 
 a Protestant, who in 1583 published his work, De Emenda- 
 tione Temporum, on the "Correction of Time." He soon 
 found not only critics but fellow-workers in the learned Jesuits 
 Sirmond, Labbe and Petavius, whose book on Chronology 
 appeared in 1627, and remained as authority for a long time. 
 But in 1750 was published "the first edition in one volume, 
 quarto, of L Art de Verifier les Dates — 'The Art of Verify- 
 ing Dates,' which in its third edition (1818-1831) appeared in 
 38 volumes, 8vo, a colossal monument of the learning and 
 labors of various members of the Benedictine Congregation of 
 St. Maur." Encyc. JBritannica, vol. 5, Art. " Chronology.'' 
 
 [Let me complete the above sketch of the labors of Catholic 
 scholars in the interests of truth, with the name of Cardinal 
 Mai. He was the most consummate critic, in our time, of 
 ancient texts and MSS., and his splendid labors attracted the 
 attention and admiration of all E ^ope. His sagacity and 
 genius in deciphering Palimpsest MSS. were supreme, and 
 liave never been equalled. His merits in tliis particular were 
 Iieartily recognized by the best scholarship of England; for, a 
 few years before his death (1854:), a gold medal was there 
 struck in his honor, bearing the following inscription : " An- 
 (jelo Malo, PaUmjysestprum Inventori atque Restauratori — 
 To Angelo Mai, the discoverer and restorer of Palimpsest 
 MSS."] 
 
 Now here I intend to say a word on two famous documents 
 of the Middle Ages, the Donatio Constantini — the " Donatian 
 of Constantine," and the " Forged Decretals " about which, 
 copying Littledale, the Vicar made some noise, and to which I 
 have already referred in this Rejoinder. We have just seen 
 how the Jesuits and Benedictines vied with each other in pro- 
 viding tools for the critical historians. But long before Pape- 
 roch and Mabillon, long before Tassin, Petavius, and Dom 
 Clement, the principal compiler of "The Art of verifying 
 Dates," Catholic scholars had given proof that they possessed 
 both the keenness, the learning and the impartial love of truth 
 M'hieh distinguishes the true critic. Perhaps I can give no 
 
178 Ipse, Ipsa, Ipsum. 
 
 better proof of this shortly, tlian the story of the two docu- 
 ments above. On the lirst, many mediaeval writers based the 
 temporal jiower of the Pope, while tlie second was used to 
 fortify many other papal rights. But scarcely had the llenais- 
 sance set in, scarcely had the study of history been reawakened, 
 when Catholic historians and scholars, churchmen, too, nay 
 Bishops and Cardinals, began to doubt the genuineness of 
 these two important documents, and fiiuxlly condemned them 
 as spurious. It is well known that Laurentius Yalla condenmed 
 the Donatio Constcuitini in unmeasured terms. " Doubts of 
 the genuineness of this Document " says Prof. L. Pastor, " had 
 been expressed years before Valla by the learned Nicholas of 
 Cusa in his Catholic Co7icor dance. Independently of Yalla 
 and Cusa, Reginald Pecock, Bishop of Chichester, showed after 
 careful examination of the historical testimony, the impossi- 
 bility of upholding this document so long looked upon as 
 genuine. In 1443 Silvio Piccolomini, afterwards Pope Pius 
 II., urged Frederick III. to bring the question of the Donation 
 of Constantino before a Council." As to the False Decretals, 
 the Popes have often been accused of having had them com- 
 piled and partly forged to back up some of their pretensions. 
 It is now estabhshed that this collection was made in the 
 Prankish Empire between the years 852-7. The then reigning 
 Pope, Nicholas I., did not so much as know of its existence 
 till 804. Subsequently for several centuries this forgery was 
 looked upon as genuine ; but even during the " dark '■ ages, 
 long before Luther, Petrus Comestor, in the twelfth century, 
 doubted its authenticity. In 1324 Marsilius of Padua pro- 
 nounced it a forgery, and in the fifteenth century its genuine- 
 ness was not admitted by Persona, Kalteisen, Cardinal Cusa, 
 and John of Turrecemata. [These are crucial facts. Two 
 documents, supposed to support strongly certain Papal claims, 
 one a forgery which imposed upon the Jesuit Turrianus even 
 in 1573, were rejected by the critics of the Middle Ages, most 
 of them ])riests and bishops, before the schism of Luther, and, 
 therefore, solely in the interest of truth.'] See Hergenrother, 
 " anti-Janus," and Prof. Ilerbermann, A. C. Q. Review, April, 
 1888. 
 
A Rejoixdeu. 179 
 
 I trust I have now eviscerated the Vicar's " thesaurus " on 
 *'foro;eries and falsifications" of the "Church of lionie" and 
 to the satisfaction of your readers. When next tliey meet him 
 with a yard stick in one hand and the " critical apparatus " 
 in tlie other, and hear him talk of "sifting the evidence" of 
 Iloman quotations from the " ancient authors " they can " hold 
 their sides." Your readers, however, may justly complain of 
 the length of this licjo'inihr^ but when they consider the 
 space I am obliged to occupy in refutation of so miserable a 
 statement as that with which I have just been dealing, I can 
 fairlj- claim their indulgence. I have felt obliged to track him, 
 step by step, through his irrelevant ravings, for the sake of the 
 " Clod of Truth " and His little ones. In my next we will get 
 nearer to the question which he did his little best to befog — if, 
 indeed, he is responsible at all. 
 
 LETTER XIII. 
 
 IPSE, IPSA, IPSUM — A REJOINDER. 
 
 To the Editor of the Globe : 
 
 Sir, — I continue my critique on the Vicar's sixth letter. He 
 says : " I now pass to the consideration of my opponent's re- 
 marks on the Papal Decree of the Immaculate Conception." 
 Your readers will remember that in my Rfsumt I was led 
 to consider the " Papal Decree " — the Bull Ineffai!Ilis — on the 
 Immacidate Conception by the Vicar's statement " that Pius 
 IX. when promulgating the dogma .... alluded for its de- 
 fence to this very text" (Genesis iii. 15), and by Bishop King- 
 don's assertion "that the mistake Ipsa for Ipse had acquired a 
 tremendous importance from being quoted in the promulgation 
 of the dogma of the Immaculate Conception by Pius IX. " I 
 have already so fully disposed of both of these silly and igno- 
 rant utterances that there is nothing to add in the nature of 
 argument ; but a little expansion here will the better enable 
 
180 Ipse, Ipjja, Ipsum. 
 
 the ordinary reader to take in the ineptnese and imbecility of 
 the Vicar when he lets go the hands of Pusey and Littledale 
 and attempts to step alone. The exhibition is indeed a sorry 
 one. 
 
 It was quite evident from the Vicar's statement and that of 
 the Bishop, anent the " Decree," that they had never read it ; 
 but the Vicar now comes into court and confesses it. " I have 
 not a copy of the Bull Inkffabilis," he says, " but I possess a 
 long extract in English by Dr. Pusey." This is pretty good, 
 but only characteristic of the " Priest " (save the mark !) who 
 with audacious " cheek " and insulting impudence puts himself 
 forward as (lualified to instruct the public on the " apostacy," 
 " infidelity " and " idolatry " of the Koman church ! Of course, 
 my opponents were not ohliged to read the " Decree," but then 
 they would not be expected to know much about the "tremen- 
 dous importance" of its alleged mistakes. By overlooking 
 this fact they have brought upon themselves the shame and 
 humiliation that covers them to-day. May the " peiiance " 
 chasten their love (!) for the Koman "branch" of their ideal 
 Church Universal 1 
 
 I give again for convenience and point Genesis iii. 15 : "I 
 will put enmities between thee and the woman, and thy seed 
 and her seed ; he {she or it) shall crush thy head, &c." This 
 celebrated text is divided into two parts : the first of which 
 declares that God will place a barrier of enmity between the 
 serpent and the woman, between his seed and her seed ; and the 
 second expresses the consequences that should result from this 
 enmity, namely, the crushing of the serpent's head. I put, in 
 the second clause, the three received readings that your readers 
 may see that ^'■Ipsa — she " has absolutely no weight or bearing 
 on the promulgation of the " Decree " on the Immaculate Con- 
 ception, or on the doctrine itself, and that its " tremendous im- 
 portance " is only a figment of a badly diseased anti-Roman 
 episcopal imagination. By all three renderings, as I have so 
 frequently proved. Catholics understand, admi't and assert that 
 the agent in crushing the serpent's head is the seed of the 
 woman, our Lord and Saviour, Jesus Christ. Hitherto, I have 
 considered the Vicar's imbecility as the offspring of nialevo- 
 
A Eejoinder. 181 
 
 lence, but I will now prove that it is congenital. He is as blind 
 as a bat and has actually put himself and the Bishop out of 
 court. Let your readers follow me sharply here. 
 
 In my Resume I said, that the Jirst clause of our text was quoted 
 t^oicem the "Decree" and verhatim, while t\\e second clause was 
 only " referred to indirectly, and the idea expressed paraphras- 
 tically " with the meaning already fully explained. I did not 
 say whether it was so referred to once or twice as the Vicar 
 impudently asserts, but to teach him a lesson in fearless honesty 
 in dealing with religious topics, I gave him (what he could not 
 get from Pusey) the original I^atin, with a translation, of the 
 strongest language in his favor in the " Decree." Yet he says : 
 " I hope he is not suppressing anything ! " Why did he not get 
 the " Decree " and read it before " rushing into print " \ Be- 
 sides, as " Xothing ^jood can come out of Nazareth," he surely 
 owed it to your readers to " verify " the quotations of one so 
 "thoroughly Jesuitical" as he charges me with being. I gave 
 the two quotations from the 12th and 17th sectioTis of the decree 
 as follows : " But (God) also raised in a wonderful manner the 
 hopes of our race when he said — ' I will put enmities between 
 thee and the woman, and thy seed and her seed.' They (the 
 Fathers) have taught that in this divine declaration was clearly 
 and plainly showed forth the merciful Redeemer of the human 
 race — namely, Jesus Christ;" again, the 17th section: "Then, 
 too, they (the Fathers) published their belief .... that her 
 (the Blessed Virgin's) coming was foretold by God himself on 
 the occasion when He said to the serpent — ' I will put enmities 
 between thee and the woman." On these quotations the Vicar 
 remarks : " My opponent's contention is that because the text 
 Genesis iii. 15 is not quo.ed in full in the two first instances 
 (12th and 17th sections of the Bull) that therefore the Patristic 
 and Papal comments thereon have no reference to the second 
 clause." Nonsense 1 I was guilty of no such stupid " conten- 
 tion." Whv, the Catholic sense of the second clause is in- 
 eluded in the comment — " that in this divine declaration was 
 clearly and plainly showed forth the merciful Redeemer of the 
 human race — namely, Jesus Christ." How ? Because He was 
 the se^d of the woman spoken of, who by His Divine and 
 
182 Ipse, Ipsa, Ip.sum. 
 
 Almiglity power was to effectuate the result of tlie de- 
 clared eniTiity, namely, the crushing of the serpent's head. 
 AVhat becomes of I].>8a then '\ It is not thought of at all in the 
 cahnnnious sense of the Bishop and his Yicar, and this they 
 could have known had they riad the closing words of the ]2tli 
 Section immediately after m^ quotation, as follows : " Where- 
 fore, as Christ, the Mediator between God and man, has, by 
 assuming human nature, blotted out the handwriting of the 
 decree of condemnation against us, and as Conqueror fastened 
 it to the cross, so, in like manner, the most holy Virgin, linked 
 to Him in the closest and most indissoluble bonds, in union 
 with Ilini and through Him .... has completely crushed 
 his head under her innnaculate heel." Did not St. Paul express 
 the same idea when he prayed on behalf of the Roman Chris- 
 tians — " May the God of peace crush Satan speedily under your 
 feet ? " But why should I dwell longer on this \ The Catholic 
 sense of the Second clause is common throughout the ages of 
 the church. Permit me one lightsome illustration. Two of 
 the most illustrious names connnemorated in the chuix'h to-day 
 are Saints Perpetua and Felioitas. They were martyred during 
 the violent persecution under the Emperor Severus, in 202. 
 Their " Acts " to the eve of martyrdom, were written by St. 
 Perpetua herself and we have them now. They are quoted by 
 Tertullian in his book — " De anima — on the soul," ch. 55, 
 Clarke's "Ante-Nicene Library," vol. xv. I refer the Vicar to 
 the Oxonian editor of these " Acts " as well as to Dodwell (Diss. 
 Cypr. A. n. 8, 15). While imprisoned, with her brother, in one 
 of those horrible ancient Ronum dungeons and doxd)tful about 
 her fate, St. Perpetua records that the following took place : 
 " One day my brother said to me : ' Sister, I am persuaded that 
 you are a peculiar favorite of Heaven ; pray to God to reveal 
 to you whether this imprisonment will end in Martyrdom or 
 not, and acquaint me of it.' I, knowing God gave me daily 
 tokens of His goodness, answered, full of confidence, I will 
 inform you to-morrow ! I, therefore, asked that favor of God 
 and had this vision : I siiw a golden ladder which reached from 
 earth to the heavens, but so narrow that only one could mount 
 at a time. To the two sides were fastened all kinds of iron in- 
 
A Tv !■:.[( iixDEU. 183 
 
 struiiieiits, as swords, lances, hooks and knives ; so tliat if any 
 one went np carelessly he was in groat danger of having his 
 flesh torn by these weajwns. At the foot of the ladder lay a 
 dragon of an eiiornions size, who kept guard to turn back and 
 terrify those that endeavored to mount it. The first that went 
 up was Saturus, who was not apprehended with us, but volun- 
 tarily surrendered himself afterwards on our account, When 
 he had got to the top of the ladder he turned towards me and 
 said : ' Perpc'ua, 1 wait for you ; l)nt take care lest the dragon 
 bite you ! ' I answered : ' In the name of our Lord Jesus Christ, 
 he shall not hurt me ! ' Then the dragon, as if afraid of me, 
 gently lifted his head from under tlie ladder, and I, having got 
 upon the first step, set my foot itpon h is head. Thus I mounted 
 
 to the top As soon as I had related t.' my brother this 
 
 vision, we both conclnded that we should suffer death." See 
 the Benedictine Rninart's — '■'■Acta primorxim martyrum sin- 
 cera et selecta'''' — '■^ recueil inspire dhin veritable e.y)rit cri- 
 tique ^^ says a learned French Protestant writer. Also Orsi's 
 " Vindication of the Acts of SS. Perpetua and Felicitas." St. 
 Augustine has a celebrated sermon on this episode from which 
 I will translate a thought or two. The Yicar can " verify " at 
 his leisure. He will find the sermon, too, by using one of his 
 " copious indices," or perhaps some of his '' learned friends " 
 may save him the trouble by giving him the reference off-hand. 
 Only let him remember it is not St. John of Damascus, l)ut St. 
 Augustine. The saint says : " The dragon, therefore, was 
 crushed by the chaste foot and the conquering tread when the 
 upraised ladder was pointed out by which the blessed Perpetua 
 was to go to God. Thus the head of the old serpent which 
 was a stumbling-block (praecipitiinu) to the falling woman (Eve) 
 was made a stepping-stone (gradus) to her (Perpetua) who was 
 ascending." This sermon of the great African Doctor is indeed 
 a monument more lasting than brass erected to commemorate 
 the crushing of the serpent's head by the pure and gentle Per- 
 petua. Now, if such an imagination were soul-stirring to so 
 great and tender a human heart and one so miraculously attuned 
 to divine harmonies as that of Augustine, need we wonder that 
 he said such " excellent things " of Mary and that he clung to 
 
184 Ipse, Ipsa, Ipsum. 
 
 the reading Ipsa of tlie old Yulgate (as I have pointed out), 
 which expresses the same idea, but in a manner altogether super- 
 eminent as is beeoniing to her who is the " Chief of Saints/' 
 Let me express tlie hope that when the Yicar next visits Rome, 
 and sees " a memorial column .... on the top of which stands 
 a figure of tlie Blessed Virgin (without the holy child, mark 
 you, in her arms) tramphng the serpent under foot " — let me 
 express the most sympathetic concern and fond hope that " this 
 representation of the bruising of the serpent's head hy the 
 ivoman" which was as "common among Roman Catholics " in 
 the days of St, Perpetua and as familiar to them as it is to-day, 
 will not so shock and paralyze his "true Catholic" feeli igs as 
 to prevent his going to the Propaganda to purchase a new 
 edition of " an English copy of the Raccolta," published in the 
 United States, to which he could apply his yard stick and the 
 " Vincentian Canon " and learn how it squared with " Little- 
 dale's quotations." 
 
 Commenting on my extract from the 17th clause of the 
 Decree as given above, the Vicar makes the following sapient 
 remark : " Is it not evident that the prophecy of the woman's 
 coming is in the second part of the text which contains that 
 very corrupted reading, Ipsa,^^ and he exclaims — "What a 
 very unsafe guide my opponent seems to be to the understand- 
 ing of the plainest texts and comments,'' Can your readers 
 diagnose the mental condition of a man who could so write ? 
 Who is the seed of the woman, j^a;^ excellence, divinely prophe- 
 sied in the ^r*^ part of the text? Undoubtedly Christ. Who 
 is the woman, predicted in the same part as the enemy of 
 Satan, whose Seed Christ was? Surely, just as undoubtedly 
 Mary. Even Pusey has to admit this. Now, what has Ipsa 
 to do with this prophecy? Please tell us, O Oxford exegete ! 
 
 Nothing remains of the Vicar's Sixth Letter but a quotation 
 from Pusey as follows : " Dr. Pusey distinctly says (Eirenicon, 
 L 108) that the error of Gen. iii. 15 became the support of the 
 doctrine of the Immaculate Conception and gives rise to the state- 
 ments in De Montfort (an influential Roman writer) that God has 
 never made or formed but one enmity ; but it is an irreconcilable 
 one, which shall endure and develop unto the end. It is be- 
 
A RWOINDER. 185 
 
 tween Mary, His worthy Motlier, and the devil ; between the 
 children and the servants of Mary and the children and in- 
 struments of Lxicifer." The tirst part of this quotation I have 
 long since disposed of. What shall I say of the seconds It 
 literally takes away one's breath. Pusey declares that this sup- 
 posed error gave rise to the statements, that God had made an 
 enmity between Mary and the devil, between her seed 
 or children, and his seed. Good Heaven ! Gave rise 
 to the statements! Why, the words are those of Almighty 
 God Himself! If the whole of the second clause — "//t', {i^he 
 or it), shall crush thy head^'' — had never been written, that 
 statement would have been as plain and undeniable as it is now. 
 It would have been equally impossible to doubt the fact that 
 God had established an enmity between Mary and the devil ; 
 unless one had preferred to reject the Bible itself, as explained 
 by reason and universal tradition, rather than accept it. For 
 the Jirst clause of the verse, at ail events, is unquestioned. 
 Here there are no variations or various readings. Protestants, 
 equally with Catholics, admit the words as they stand. The 
 authorized Anglican version renders the Hebrew: '' I will put 
 enmity between thee and the Woman." It retains, there- 
 fore, the force of the Hebrew article. It is the woman, be- 
 tween whom and the devil, God declares that He will i)ut 
 enmity — that woman, one, that is, who should be well known, 
 easily recognized, in the new order of grace. And there can 
 be no mistake as to who is meant. For it is that woman, 
 whose seed is to crush the serpent's head. It must be IMary, 
 the Mother of Jesus, and she alone, to whom these words al- 
 lude. And, so, as every student of Patristic Theology knows, 
 the Fathers generally understood them. St. Irenceus in the 
 second century leads the way ; though he gives the ma&culine 
 reading of the second clause. I^ot once oidy, but in several 
 places he explicitly interprets the woman, announced in the 
 Protevangel to mean our blessed Lady. Origen follows Ire- 
 naeus. The pseudo-Origen makes a third ; St. Epiphanius, a 
 fourth ; Severianus, Bishop of Gabala, a fifth ; the author of 
 the letter De Viro Perfecto, who is pronounced by Vallarsius, 
 St. Maximus of Turin, a sixth ; Fulbert of Chartrain, a seventh ; 
 
183 Ii'SE, Ipsa, Ipsdm. 
 
 and St. Bernard, the last of the Fatliers, an eighth. In consc- 
 (|uenee, the Fathers were accustomed to ascribe " to tlic Blessed 
 Virgin directly and personally" what Pusey tells ns was 
 " promised as to (sic) the Person of our Lo! 1." Cardinal New- 
 man has demonstrated this assertion from the writings of St. 
 Justin, Tertullian, St. Irenreus, St. ('yril of Jerusalem, St. 
 Ephraem, St. Epiphanius, St. Jerome, St. Peter Crysologus, 
 and St. Fulgentius. See Newman's ^''Letter to Pusey^^ — an 
 unexampled piece of work. How could a man of Pusey's 
 learning and ability, with any show of reason affirm that the 
 substitution of " She " for " He " or " It " gave rise to the 
 statement that God had never formed but one emnity ; and 
 that was between Mary and the devil — between Mary's children 
 or seed, and the seed of the devil i This is the doctrine which 
 Almighty God Himself has revealed as the foundation of 
 Christian hope. I have an explanation which I will give later 
 on. As for the Vicar, I would ])lead for mercy with your 
 readers. He simply swallowed whole Pusey's assertion without 
 having the knowledge necessary to correct it. He probably, 
 too, thought it " advantageous to our church " to send it 
 around. To the mind of a ritualistic "Priest" "the end justi- 
 fies the means" where Rome is concerned, all considerations 
 of trutli and self-respect to the contrary notwithstanding.' 
 
 LETTER XIV. 
 
 IPSE, IPSA, IP8UM— A REJOINDER, 
 
 To the Editor of the Globe : 
 
 Sir, — I begin to-day my examination of the Vicar's seventh 
 letter — and last. His " Strictures " are certainly not open to 
 the charge of permitting your readers the luxury of indulging 
 the " fond imagination " that — 
 
 This honest creature, doubtless 
 Sees and knows more, mucli more, than he unfolds. 
 
 See Father Harper, 1. c, p. 346. 
 
• A Rejoindke. 187 
 
 In his sixth letter he told us he was " becoming convinced " 
 of the " tremendous importance " of Ipna ; and now he comes 
 forward with the announcement of a veritable treasure-trove, and 
 he fairly staggers under the burden of the great thought he has 
 to deliver. " I have made a valuable find," he says, " which if 
 discovered earlier would have saved trouble and space. On 
 referring to tiie Jesuit Schouppe .... I find a summary 
 history of the Immaculate Conception followed by its proofs. 
 The first is from Scripture. In the forefront stands Gen. iii. 
 15, with its corrupt Ipsa in full, and dependent upoi. it are 
 three texts, Is. vii. 14, Gal. iv. 4, Lu. i. 26." He recalls with 
 sorrow the outlay of "trouble and space" — the '' six weeks' " 
 incubation, and the " yards " of " useful information " — 
 
 Tlie toil 
 Of dropping buckets into empty wells, 
 And growing old in drawing nothing up. 
 
 All this might have been " saved " had he sooner made the 
 " valuable find." What a pity his common sense did not sug- 
 gest to him, in the beginning, the propriety and prudence of 
 consulting Catholic authorities for Catholic doctrine, instead of 
 relying on Pusey, Littledale, and the anonymous scribblings of 
 "Janus" and "Quirinus." He might thereby have saved 
 what is more important than " trouble and space," namely, a 
 remnant, even though ragged, of credit for ordinary intelli- 
 gence. In the sphere of purely human science, conduct simi- 
 lar to the Vicar's in this respect would be regarded only as 
 evidence of imbecility, for in that region idiots do not give the 
 law to experts. But the less a man, especially a self-styled 
 "Priest," knows about the Catholic religion, theoretical or 
 practical, the bettor qualified he is to discuss it, and the more 
 ])eremptory are his judgments, I have said the Vicar might 
 have saved something by sooner consulting his Jesuit author- 
 ity. A delusion ! Even his " valuable find," now that he has 
 it, exhibits him in the last stages of mental decrepitude. It is 
 indeed a cruel Nemesis. It reminds me of a big dunce in a 
 class at the blackboard doing a sum in simple addition, lie 
 adds up the figures written ou the board, say, 3+4+2+0 
 
188 Ipse, Ipsa, Ipsum. 
 
 — and writing down as the result of the operation, 20, exclaims 
 with a flourish of triumph in his voice : Twenty ! while all 
 the rest of the class very plainly see that the result is 15, not 
 20. I ask your readers to be the class for the nonce, whilst the 
 Oxford theological acrobat and contortionist evolves his exege- 
 sis of his Jesuit friend. Here is the Vicar's translation in full 
 from Schouppe : 
 
 " The Lord God eiid unto the serpent, ' I will put enmities 
 between thee and the woman, and thy seed and her seed ; she 
 shall bruise thy head, and thou shalt lie in wait for her heel.' 
 Now that matchless (praeclara) woman is the same of whom 
 Isaiah prophesies, ' Behold, a Virgin shall conceive '; the same 
 of whom St. Paul writes in Gal. iv. 4, ' God sent forth His 
 Son made of a woman '; the same of whom St. Luke records, 
 ' The angel Gabriel was sent to a Virgin.' Furthermore the 
 enmities which God foretold He would place between this 
 woman united with her Son and the serpent, show not only 
 that in Mary would be nothing in common with the devil and 
 his works, that is sin, but everything which would be most 
 opposed and contrary to them, that is sin ; whence it follows 
 that she would be pure from every stain, and moreover very full 
 
 of sanctity and grace." The athlete bows for applause 
 
 Let the performance proceed. Now comes the Vicar's com- 
 ment on his "find," as follows: 
 
 " Here, then, we have an authorized exposition of the Script- 
 ure proof in which Ipsa is clearly the fulcrum of the whole 
 position. The comment on inimicitias would be utterly mean- 
 ingless were the second part of the text omitted or the Ipsa 
 changed to Ipse. It is because the woman appears (by the 
 corrupt reading) as the champion of the human race against 
 Satan that Romanists argue her freedom from every conse- 
 quence of his polluting touch. It is true, Schouppe adds, 
 ' united with her Son,' but that is only a make-weight, since 
 the position of Christ in the corrupted text is altogether insig- 
 nificant. He does not appear in it as the source of power for 
 th4 conflict^ nor even in personal form." 
 
 There is something so inexpressibly sad in this poor man's 
 stnpidity, that I almost feel towards lum a pity which masters 
 
A Rejoinder. 189 
 
 indignation, and puts severity to flight. But I would be want- 
 ing in courtesy did I fail to show my appreciation, at all events, 
 of his labors on behalf of the " poor Irish " of " this diocese." 
 Therefore I remark that the Vicar's above comment surely ex- 
 hibits him in the very apogee of imbecility. As your readers 
 are aware it has not been my object in this controversy, it is 
 not my intention now, to discuss and prove the doctrine of the 
 Immaculate Conception. My aim throughout has been, so fur 
 as it lay in my power, to correct the wretched and disgraceful 
 mistakes of Bishop Kingdon and his Vicar, and so assist minds 
 in their communion that are honestly and earnestly seeking after 
 truth amid its Babel of doctrines. Father Schouppe, on the 
 contrary, in the extract from him given by the Vicar, is dis- 
 cnss'mg the doctrine of the Immaculate Conception. As an 
 argument from Scripture he cites Gen. iii. 15 — and he quotes 
 both clauses of it. Now, I have repeatedly explained the 
 Catholic sense of the second clause as it stands in the Vulgate 
 and Douay Bibles, and pointed out that, as regards the doctri- 
 nal meaning, it makes no diflference whether we adopt Ipse^ 
 Ipsa, or Ipsum. I also proved from great Catholic theologians 
 that neither Marian doctrine generally, nor the doctrine of the 
 Immaculate Conception owes anything whatever to the last 
 clause of the Protevangel ; and much less did they owe to the 
 present reading of the Vulgate. Catholic devotion here was sim- 
 ply the response which was made by the heart of the faithful, 
 under the inspiration of God's grace, to the Church's teaching 
 concerning the excellence and prerogatives of Mary — "our 
 tainted nature's solitary boast," as even the Protestant poet 
 could call her. It is, in very truth, one of the marvellous 
 works of the Holy Ghost, Whose office it is " to lead the church 
 step by step into all truth." St. John xvi. 13. 
 
 But Catholic theologiiins do affirm, on the other hand, that 
 the doctrine of the Immaculate Conception was implicitly re- 
 vealed in that first danm of the Protevangel, ^'herein God says, 
 — ^ I will put enmities between thee and the Woman.'' For, in 
 the first place^ it is evident, as I have before remarked, that the 
 woman referred to can be no other than the mother of Jesus, 
 the second Eve, as the Fathcrd from the earliest times call her. 
 
190 IrjiE, Ipsa, Ipsdm. 
 
 She is plainly enough the Woinan of the ilestoration. Ami 
 our Jilessed Lord would seein to have had this in Ilia mind, 
 when He calls her by that name, especially on that solemn oc- 
 casion on which lie appointed her from His cross to be the 
 Mother of all His elect, AVhilst the redeeming I'lood of the 
 dying Saviour is trickling down from the Tree of Life in the 
 middle of the New Paradise, Calvary, and the serpent's head 
 is being cruslied beneath it, the Woman with whom the serpent 
 is at emnity, receives her otKce, — Wovian^ hehold thy Son ! 
 So7i, hehold thy Mother, and Mary then becomes the Mother of 
 all who had been purchased to the New Life. Therefore does 
 the dying Jesus call her Wonuui, the Woman, the enemy of the 
 serpent. Again : it is equally evident, that the Divine Mercy 
 is announcing in this first clause an enmity between Mary and 
 the serpent whicli should not be the result of her perseverance 
 under the comforting influence of grace, but rather the product 
 of Ilis own absolute will. For He says : ' I will put '; — the 
 work shall be Mine. I will ordain it from the beginning. 
 *' You," — we may suppose God to say, addressing the serpent, — 
 " have deceived the tirst woman, and made of her an instrument, 
 whereby to procure the ruin of man. That same creature, 
 which has been the cause of your triumph, shall, to your more 
 signal confusion, become the cause also of your ignominious 
 defeat. And to this end I will see to it that you shall never 
 have either part or lot in t/ie Woman of Promise. My sancti- 
 fying grace shall I)uild a wall round about her soul, which shall 
 separate her from you forever. Eve was the beginning of 
 death ; Mary shall be the beginning of the world's resurrection. 
 You shall never boast that she has for a moment been polluted 
 with the mark of your present victory. I will put an ever- 
 lasting enmity between you : for I purpose to bestow on her 
 an Immaculate Conception." Such is the contention of Cath- 
 olic Theologians.' 
 
 Now the Vicar's astounding " find " confirms all this. For, 
 what have I just been doing? Simply expanding somewhat 
 Father Schouppe's " exposition " of the first clause of our text — 
 
 ' '3ee Father Harper, 1. c. 
 
A RiCJOINDKK. 191 
 
 Ills coiniiiont on enmities as a i)r()of of tlie truth of the Im- 
 maculate Conception. He quotes the verse from Genesis in 
 full, hilt, hecause the second clause in its Catholic sense is alv 
 solutely irrelevant to his ar<:;mnent, he utterly igtiores it and 
 does not refer to it directly or indirectly. It is simply point- 
 less as regards the Immaculate ('onception, and Jesuit theolo- 
 gians are altogether too jeNultlcal to use that sort of jiroof. 
 And yet the Vicar says : '■'"Ipsa is clearly the fulcrum of the 
 whole position." Why should I he angry with him i Let me 
 hut say to him, with genuine pity, as Saint Augustine once said : 
 "May God teach yon the things which you think you know." 
 "It is true," he says, "that Schouppe adds 'united with her 
 Son,' hut that is otdy a make-weight, since the jwsitiou of Christ 
 in the corrupted text is altogether insignilicant. lie does not 
 appear in it as the source of power for the conflict, not even 
 in 2)ersonal form." Good God ! The words of the Eternal 
 Father Himself, at the most momentous crisis in the history of 
 the human race, characterized as a "make-weight " ! And this 
 hy a man who claims a part in the priesthood of the Bride of 
 Christ, the Incarnate God, whose coming is so clearly fore- 
 shadowed in these, words! What hlasphemy ! AVhy, Schouppe 
 '"'' adds"' nothing at all. The union of the woman with 
 her Son is the verv work of God in the ainiouncement 
 of man's redemption. His first promise of a Redeemer 
 was ind)edded (so to speak) in His promise of a Co- 
 Redemptress. Look at the text: 'I will put enmities he- 
 tween thee and the Woman, and thy seed and her seed.' AVhat 
 can be clearer and more simple of comprehension ? Two ])arties 
 are mentioned by God, between whom He will ))lace iri-econ- 
 cila})le "enmities"; these are the respective parties of evil and 
 good ; they wlio fight under the respective banners of Satan 
 and of God. The one party, receiving its name in the prophecy 
 from Satan, includes all evil angels and evil men. The other 
 party, receiving its name in the prophecy from Mary — the 
 woman, includes, firstly, the Incarnate God ; and secondly, all 
 good angels and good men. 
 
 I am not discussing the Immaculate Conception now, and 
 liave therefore drawn out but a small part of the full purport 
 
192 Ipse, Ipsa, Ipsum. 
 
 and extraordinary significance of this ji/rst cla'^ise ; but in view 
 of my remarks what can your readers say of the blasphemous 
 length to which the Vicar has carried his impertinence in his 
 " make-weight " quotation ? But worse. He actually dares to 
 sit in judgment upon, and to criticise, the man7ier in which 
 Almighty God, in this clause, has chosen to indicate " the 
 position of Christ " in the scheme of man's salvation I He 
 says that "position" is "insignificant," and complains that 
 Christ " does not appear .... as the source of power for the 
 conflict, nor even in personal form ! " I forbea: comment ; 
 but did I speak too strongly when I expressed my belief that 
 " he would deny the genuineness of the Holy Scriptures them- 
 selves to get himself out of the miserable scrape his pitiable 
 vanity led him into"? 
 
 In this connection and while I am dealing with the first 
 clause of our text I must give your readers another illustration 
 of the Vicar's cowardly and malicious dishonesty — it cannot be 
 stai-k ignorance. In his famous letter " for the benefit of Bil)- 
 lical students" he quoted from a pamphlet of Canon Oakeley's 
 the following words : " I now come to what we (Roman Cath- 
 olics) regard as the Scriptural germ of every doctrine and tlie 
 legitimate ground of every authorized devotion on the subject 
 of the Blessed Virgin. I mean the prediction of the office in 
 the Christian Dispensation uttered by Almighty God at the time 
 of the Fall " (viz., Gen. iii. 15). These words he tried to twist 
 into an argument against me. In the last installment of my 
 Resxims I very clearly pointed out that Oakeley's statement 
 referred entirely to the first clause ; and I proved that it was 
 Mary's office in the " Christian Dispensation " as Mother of our 
 Redeemer and Saviour, in His Sacred Humanity, that was pre- 
 dicted in the utterance of Almighty God. I showed that neither 
 Ipse^ Ipsa, nor Ipsum, as your readers now well know, had 
 anything whatever to do with this, and that Oakeley built 
 nothing on them. I also said : " I challeDge this Vicar, then, 
 to produce his proof to the contrary, if he has it, and from the 
 ])amphlet, or stand before this community hranded as the prince 
 of garblers and tergiversators." How does he meet me ? He 
 simply repeats, in his third " stricture," his cowardly slander. 
 
A Rejoinder. 193 
 
 and in a worse form. Here are his words : " We have already 
 seen it admitted by that extreme Ultramontane, Canon Oakeley 
 .... that Gen. iii. 15 (o/* course in itn corrupt form) — see 
 that, my readers — ' is the Scriptural (jeriii of every doctrine and 
 the legitimate yround of every anthorized devotion on the 
 Blessed Virgin.' " That is, he cannot accept my challenge, bnt 
 elects the alternative of the hrand instead. That is ])roper and 
 becoming. The same line of thought applies to my quotation 
 from Hurter's Dogmatic Theology and the Vicar's " stricture" 
 on it. Your readers can examine them. 
 
 I need not remind thoughtful students that it is only a pos- 
 teriori — from the fact that we live in the full blaze of the light 
 of the Incarnation with its concomitant mercies, and revel in 
 the glorious liberty of the children of God purchased for us 
 by the passion and death of the " Seed of the Woman," Jdary's 
 Son — that we can catch the full significance of that iirst gleam 
 of light which relieved the darkness of Man's Fall : "I will 
 put enmities between thee and the woman, and thy seed and 
 lier seed ; She (he or it) shall crush thy head." How clear its 
 meaning to the Catholic mind 1 Permit me a word more on 
 the second cla^ise. In its primary sense, it refers to Christ, 
 the Incarnate God, whom we met in the first clause, and with- 
 out whom we can do nothing. In its secondary sense, ancient 
 and modern witnesses to Catholic doctrine use it to illustrate 
 and to accentuate our victory over Satan by and through 
 Christ. Thus we have seen St. Augustine use it in his sermon 
 on Saints Perpetua and Felicitas, and he also applies it to the 
 Church. So St. Paul, as we have seen, uses it — Romans xvi. 
 20, and the Bishops and Catholic writers of to-day quoted from 
 Pusey. I trust the Vicar has now learned something about it 
 in both senses which he \v\\\ not soon forget. 
 
 In closing liisconmients on the quotation from Schouppe the 
 Vicar innocently says : " I may now, thereupon, fairly hand 
 over my opponent to his own Schouppe backed by Pius IX., 
 expressing the hope, however, that he will not speak of his 
 contention with them as a theological chore, or they miglit 
 deem him rude and perhaps the church he represents so 
 ably in this city might in that case have a word to say to 
 
194 Ii'SK, Ii'SA, Ipsum. 
 
 liim." I am sure I have cause to thank the Vicar very lieartily 
 for his solicitude that I should be in good company. As a 
 " priest," you know, he is not inUiiferent to its influence on a 
 man's mind au morals. But, if I may so speak, Pius IX., of 
 immortal memory, the PontitI of the Immaculate Conception, 
 and Father Schouppe are old friends of mine ; and I can assure 
 the Vicar that my "contention" in their company has been a 
 simple delight. I Avould not use the word " c/ior*' " now — its 
 bouquet is not sufficiently exquisite to be used in connection 
 with two such names. I feel it would be positively "rude." 
 The Vicar is right — he is such a veritable testhete in such mat- 
 ters ! But then he speaks of the church which he says I " rep- 
 resent 80 ably in this city." "Ay, there's the rub!" Who 
 could withstand that appeal? He knows, none better, how 
 near vanity is to being " the last infirmity of noble minds." 
 Let me then generously answer his appeal by commending him 
 in turn to Schouppe's theology. In a P.S. to his " Strictures " 
 he referred to an article in the Quarterhj lievieio, written, I 
 do not hesitate to say, by Littledale. It is characteristically 
 full of false and silly statements, l^ut there is one so ludi- 
 crously consonant with strict truth and so in line with my re- 
 marks that I give it as follows: 
 
 " The English student of theology, who happens to light for 
 the first time upon a Roman Catholic theological text-book, is 
 apt to be struck by its lucid arrangement, its incisive, unfalter- 
 ing statements, contrasting not a littU with some of the books 
 his own teachers recommend to him." 
 
 Just so. The Vicar will find Schouppe such a book. He 
 will not find it like the one he read to pass his examination for 
 " Orders" — a ridiculous admixture of everything almost excejA 
 theology and philosophy. Let him read Schouppe, not for 
 controversy with Rome, for which he is so utterly unfitted and 
 unprepared, not as water is poured upon sand, but as it is 
 poured upon the roots of a tree, to be absorbed and incorpo- 
 rated into real knowledge. Dr. Johnson says that "much may 
 be made of a Scotchman if he be caught young," perhaps be- 
 cause mv Celtic brethren are Irishmen by descent. It has 
 fallen to the luck of the Vicar to be " caught young," and in 
 
A ItKJOINDEK. 195 
 
 tlif first flusli of Ills zeal to keep tl»e oblij^iitions of liis "priestly 
 vow." If he but act upon my friendly advice now, he will 
 find his studies open a vista through the entangled contradic- 
 tions of Anglo-ritualist theology, furnish him with some theo- 
 logical perspective, and stretch Ins mind to such a degree that 
 the light of common sense at least will shine tliroutjh and save 
 him from repeating the exhibition your readers have witnessed 
 in the " Strictures." 
 
 I thought I was through with this subject, but he asks your 
 readers' "attention to an interpretation of //>««," which, he 
 says, is ''new" to him. Well, it ought not to be "new" to 
 him, for it is the pure creation of his own nmddled, opaque, 
 and bedismalled brain. O it is rich ! Let us look at it. He 
 quotes from a " Pictorial Church History " as follows : " She 
 (the seed of the woman) shall crush thy (the serpent's) head, 
 &c." And he remarks upon it thus : " Mary then is now to 
 be considered by the rising generation as the Promised Seed. 
 Eve the woman and Mary the seed alone aj)pear in the text. 
 .... It banishes all reference to the Messiah, and the text 
 .... ceases to be ... . the first announcement of the Gos- 
 pel." Ha! ha!! ha!!! O will not some of his friends even 
 now look after this man ! Fennm hahet in cornu. Verily we 
 have a new interpretation. It is a pity, a thousand pities, to 
 spoil it. But where does Mary appear as the "Promised 
 Seed " ? And where does " Eve the woman " appear at all ? 
 Of course — nowhere ! What is the difference between " She 
 (the seed of the woman) shall crush thy head," and " she (he or 
 it) shall crush thy head " ? Surely there is not a particle of 
 difference. The words in brackets in both citations are the 
 absolute equivalents of each other. IIow could such stuff get 
 into his head? What is his malady? The beaut}' and truth 
 of the illustration to which he also refers — " Judith encircled 
 by this text" — would only be sullied by another word. I 
 desist. 
 
 Just here he slips in a reference to the " edge-tool from De 
 Rossi." He " forgot to say " that he " searched for it in vain," 
 and he " wonders what it was." Long before this his wonder 
 has given place to very different emotions. I hope he enjoys 
 
196 Ii'SK, Ii'SA, Ipsum. 
 
 them. " I know of a capital mare's nest in Pusey's quotation 
 about /j)fiu}n" he says. What ! Why did he sujjpress it tiien, 
 in his letter hist December, written " for the benetit of Biblical 
 students," when he quoted from De Rossi's work on *' Tlie 
 Various Keachngs of tlie Old Testtiment'' i Worse than tliat. 
 Why did he say in the lOtii jiaragraph of his second "strict- 
 ure": "In all the connnentaries 1 have read on Gen. iii. 15, I 
 have never found Ipsuni mentioned as a various reading and 
 that therefore I doubt if one exists " ? He has probably suf- 
 fered enough for his sin in this particular. I therefore hand 
 him over to the tender mercies of your readers, only reminding 
 them in the words of the Talmud, that " There is a great dif- 
 ference between one who can feel ashamed before his own 
 soul, and one who is only ashamed before his fellow-men." 
 
 " I have now," he s{»ys, " concluded all the necessary argu- 
 ments I have still a fesv words to say outside the main 
 
 contention." To a consideration of these " few words " I will 
 invite the attention of your readers in my next. 
 
 LETTER XV. 
 
 IPSE, IPSA, IPSUM — A REJOINDER. 
 
 To the Editor of the Globe: 
 
 Sir, — I have now disposed of Ipse^ Ipsa, Ipsum in their 
 strict relation to this discussion, and my labors were at an end 
 had my opponent adhered to the points at issue when we began 
 it. Instead, however, he has swept the gamut of misrepre- 
 sentation and calumny on a topic selected by himself, namely, 
 the position of the Blessed Virgin in Catholic theology. The 
 one aspect in which, throughout his dreary " Strictures," he 
 represents his Saviour's dearest Mother, is as the object of an 
 anti-Christian worship, and as the most formidable antagonist 
 to her Son's due honor. This is their most repulsive character- 
 istic. He is one of the tribe, as flourishing now as in the days 
 
A Rejoinder. 197 
 
 of Aristoplianes, whose occupation it is " to make the worse 
 appear the lietter reason." In the "Strictures" lie appears at 
 his best — or worst. They are simply instinct with jjassion, 
 prejudice, and malevolence. Ueginning with his very first letter 
 and thence continuously to the end, he hurls at Catholics and 
 the Catholic Church such opprobrious terms as "Idolatry," 
 " Apostasy," " Impiety," and " Intidelity." Surely these are 
 the most frijrhtful charges that can be laid to the score of any 
 Christian ! For, throughout God's Word, the crime of idolatry 
 is fijx)ken of as the most heinous, the most odious and the most 
 detestable in His eyes, even in an individual. What must it be 
 then, when Hung as an accusation upon millions who have been 
 baptized in the name of Christ, who have tasted the sacred gift of 
 the Holy Eucharist, and received the Holy Ghost ; and of whom, 
 therefore, if guilty of this crime, St. Paul tells us (Heb. vi. 6), 
 tliat it is im|x>.ssible that they be renewed unto penance? 
 
 But what is idolatry i It is the giving to man, or to anything 
 created, that homage, that adoration, and that worship, which 
 God has reserved for Himself ; and to substantiate such i charge 
 against us, it must Ik; proved that such honor and worship is 
 taken by us from God and given to a creature. My opponent 
 has in the presence of the God of truth (if he was conscious of 
 such), and our fellow-citizens taken the awful responsibility of 
 imputnig this crime to us, and he appeals for proof to the lan- 
 guage we use in expressing our love for, and veneration of, the 
 holiest creature that ever came from the hands of the Creator, 
 creation's masterpiece, its crown and glory — Mary of Nazareth. 
 
 I have before me while I write a copy of Raphael's famous 
 painting, the " Madonna di San Sisto." ' There stands " the 
 transfigured woman," as Mrs. Jameson finely says, " at once 
 completely woman and something more; an abstraction of 
 power and purity and love, poised on the empurpled air, re- 
 quiring no other support, and looking out with lier melancholy, 
 loving mouth, her slightly-dilated, sibylline eyes, quite through 
 the universe to the end and consummation of all things." 
 
 There Ls a listening' feai* in her regard, 
 As if calamity had but begun ; 
 
198 Ipse, Ipsa, Ipsum. 
 
 As if the vanwaitl cL^uds of evil days 
 Had spent their iiialice, and tlie sullen rear 
 Was with its stored thunder laboring up. 
 
 In presence of this conception of sui-passing loveliness and 
 majesty, and in the gaze of the immortal eyes of the Divine 
 Child enthroned upon her heart, I pledge myself to encounter 
 squarely and fully the infamous calumny of the Vicar, to 
 steadily confront his so-called proof, and so far as reason can, 
 to tear ttway utterly and entirely the veil of prejudice that has 
 been hanging, alas ! too long, between the eyes of Protestants 
 and the claims upon their veneration of the Mother of their 
 Redeemer. I promise that of his argument I will " leave not 
 a rack behind " — and to a large extent I will use Pusey and 
 other Anglican authorities. I ask the thoughtful attention of 
 your dissenting Protestant readers. I blnsh at the thought of 
 my unworthiness to be the apologist of those claims, and I re- 
 gret that by the exigencies of the moment 
 
 The lyre so ] ong divine 
 Degenerates into hands like mine. 
 
 Truth, however, is objective and altogether iiidependeut of 
 my personal demerits. Besides, I claim a share hi that sonship 
 declared at the foot of the Cross — Woman, he/iold t/iy Son ! 
 Son, behold thy Mother — and I am summoned to a discharge 
 of its duties by the Yicar's challenge. If I regarded only the 
 influence his words may have on the Catholic mind nothing 
 further need be said in reply to them. It would be but break- 
 ing " a fly upon the wheel." Before that ineffably awful and 
 winning doctrine of the Real Presence of Christ with His 
 Church, the living, loving Incarnate God tabernacled with me!i, 
 the notion that any reverence to those in whose bodies He had 
 dwelt, any love to her whose milk He had deigned to drink, 
 could lessen by a hair's breadth the immeasurable distance be- 
 tween the Creator and the creature, is so unspeakably absurd 
 that it vanishes out of its presence as an impure fog generated 
 by human malice and weakness. My opponent's " supply of 
 useful information," then, from " Liguori " and " the Eaccolta '* 
 
A IIejoindeu. 199 
 
 in his first letter, and his " wider view of the Roman Cnltus of 
 Mary," from Pusey, in his last, are for the benefit of his fellow- 
 Protestants. Of course, he disowns and disclaims anv sucli fel- 
 lowship, for lie is a " true Catliolic," but as he can be " all 
 things to all men " to score a point against Home, I trust my 
 "dissenting" Protestant friends will not feel aggrieved v^r 
 insulted at mv associating him with them in this connection. 
 What though as a ritualistic " Priest '' he has " popish ten- 
 dencies " ? Does he not 
 
 Compound for sins he is inclined tq, 
 By damning those he has no mind to, 
 
 when he holds up for their execration the soul-destroying idol- 
 atry of the " Roman Cultus of Mary " ? This he has done for 
 Protestants, Jiud I propose to answer him for Protestants. 
 
 In Theology, as in Philosophy, in order to understand any 
 specific doctrine, it is necessary, first to have mastered, at least 
 in the way of clear apprehension, the great main idea wliich 
 constitutes its intellectual basis. Now, without going deeply 
 into questions of doctrine, for which this is not the place, what, 
 let me ask, is the dogmatic teaching of the Catholic Church 
 with regard to the Saints ? We find it embqtlied in the solenni 
 declarations of her highest tribunal. The Council of Trent 
 " Enjoins upon all Bishops and others having the charge of 
 teaching that, according to the usage of the Catholic and 
 Apostolic Church, received from the primitive times of the 
 Christian religion, and according to the consent of the holy 
 Fathers, and the decrees of sacred Councils " the faithful be 
 taught that " The Saints, reigning with Christ, offer up their 
 prayers to God. for men ; that it is good mid useful suppliantly 
 to invoke them, and to have recourse to their prayers, help 
 and assistance, in order to obta'oi favor from God through His 
 Son^ Jesus Chnst oxir Lord, loho is our only Redeemer and 
 SaviourP The Catholic doctrine regarding the Saints is, 
 therefore, two-fold. In the first place, that the Saints of God 
 make intercession l)efore Him for their brethren on earth ; and, 
 in the second place, that it is lawful to invoke their inter- 
 cession. 
 
200 Ipse, Ipsa, Ipscm. 
 
 The setting up of the Saints by the Church, as patterns for 
 religious and moral imitation, connected with the doctrine of 
 their intercession in our behalf with God, and of the corre- 
 sponding invocation of their aid on our part, constitutes the 
 'principle of the veneration of Saints, which is in the same 
 way related to the supreme worship of God, as the mutual 
 relation existing between creatures is to the state of dependence 
 of them all on their common Creator and Lord. Virtuous 
 creatures look with love and reverence on those of their body 
 who were eminently endowed by God, and, in virtue of the 
 love implanted within them, they wish each other all good, 
 and lift up tlieir hands in each other's behalf to God, who, 
 rejoicing in the love that emanates from Himself and binds 
 His creatures together, hears their mutual supplications, in 
 case they be worthy of His favor, and out of tlie fulness of 
 His power satisfies them — and this no creature is abie to accom- 
 plish. Besides, if we are to worship Christ, we are forced to 
 venerate His Saints. Their brightness is nothing Init an irra- 
 diation from the glory of Christ, and a proof of His infinite 
 power, because out of dust and sin He is able to raise up eternal 
 spirits of light. The Christian, therefore, who reveres God's 
 Saints glorifies Clynst from whose power and grace they have 
 sprung and whose true Divinity they attest. Hence the Cath- 
 ohc Church, while commemorating, in her Liturgies and Offices 
 during the year, the great events in the life of our Divint 
 Lord, encircles them with the feasts of the Saints who, through- 
 out the history of the Church, testify to the effects in this world 
 of the coming of our Redeemer, of His ministry and His suf- 
 ferings, His resurrection and the outpouring of the Holy Spirit. 
 So that in the lives of the Saints, the effects of the life of 
 Christ, and its fruits, are brought home at once to the contem- 
 plation and feelings of every Catholic. Here let me remind 
 your readers that the doctrine of the Church does not declare 
 that the Saints tnust^ but only that they can,, be invoked ; since 
 the Council of Trent, already quoted, says only that " it is (jood 
 and usefvl suppliantly to invoke their intercession." Of faith 
 in the Divinity of Christ, and in His mediatorial office, or in 
 His sanctifying grace, and the like, the Church by no means 
 
A Kejoindeb. 201 
 
 teaches that it is merely " good and useful," but that it is ab- 
 solutely necessary to salvation. 
 
 So far I think your Protestant readers will find no evidence 
 of idolatry. As I am not discussing doctrine here so umch as 
 explaining, T may be permitted to contrast our position with 
 theirs in this particular. They concede that the lives of the 
 ' Saints are worthy of imitation, and that they should be honored 
 by our imitation. They even admit (in their Symbols now be- 
 fore me) that the Saints pray for the Church at large, but they 
 assert that the saints must not be prayed to for their interces- 
 sion. The reason they adduce is that Christ is our only medi- 
 ator! Let me examine shortly the colierency of these ideas. 
 Is it not passing strange that the saints should pray to God for 
 us without apprehending that they encroach on the mediatorial 
 office of Christ ? And that God, the Father, and Christ should 
 even permit these, their functions, in our behalf, and accord- 
 ingly find them free from all presumption — and yet that we, 
 on our part, should not ask the exercise of these kindly offices, 
 because our prayer would involve an offence, whereas the thing 
 prayed for involves none? But the prayers of the saints must 
 surely be wrong, if our requests for such prayers be wrong. 
 But if their supplications in our behalf be laudable and pleas- 
 ing to God, why should not our prayers for such supplications 
 be so too? Tome it is clear that the consciousness of their 
 active intercession, admitted by Protestants, necessarily deter- 
 mines an affirmation of the same on our part, and excites a joy 
 which, when we analyze it, already includes the interior wish 
 and prayer for their intercession. For all communion is mutual, 
 and to the exertions of one side the counter-exertions of the 
 other must correspond, and vice versa. Surely an indifference 
 to the intercession of the Saints would annihilate it and com- 
 pletely destroy all communion existing between the two forms 
 of the one Church — triumphant and militant. But if it be im- 
 possible for us to be indifferent in this matter, then the doc- 
 trine of the Catholic Church remains the reasonable and true 
 doctrine. 
 
 Again: The intercession of the saints, as well as the corre- 
 sponding invocation of that intercession on our part, is so far 
 
202 Ipse, Ipsa, Ipsdm. 
 
 from impairing the merits of Christ, that it is merely an effect 
 of the game — a fruit of His all-atoning power that again united 
 heaven and earth. This our ecclesiastical prayers very beauti- 
 fully and strikingly express ; for they all without exception, 
 even when we petition the Saincs, are addressed in our Re- 
 deemer's name. Moreover, if the intercession of the Saints 
 interfere with the mediatorial office of Christ, then must all 
 intercession, and prayer for intercession, even among the living, 
 be absolutely rejected, which is absurd. Christ alone redeemed 
 us, and by communion with Him, all gloriiied through Him, 
 partake as well in His righteousness as in all things connected 
 therewith — hence the power of their intercession, and hence 
 also the right of asking for that intercession from the living, 
 as well as from the departed just. This is the doctrine familiar 
 to every Catholic child. (Moehler, Syvibolism.) 
 
 Let me explain still a little further the rationale of Catholic 
 veneration of the saints. We do not ask the saints to pray for 
 us because we cannot pray directly to God for ourselves, or 
 because we feel that they love us better than our dear Lord and 
 Redeemer. It is not because they have a greater, a more 
 tender, sympathy with us, or are more ready to help us, that 
 we pray to the saints, and ask them to intercede with our Di- 
 vine Mediator for us, or to bear for us our petitions to the 
 throne of grace, for our Lord is perfect man as well as perfect 
 God, and God himself is the fountain of all love, mercy, ten- 
 derness, and compassion to which we appeal in the saints. The 
 reason is the mediatorial character of the kingdom of God. 
 The principle of the order founded by the Incarnation of tlie 
 Word is the deification of the creature, to make the creature 
 one with the Creator, so that the creature may participate in 
 the divine life, which is love, and in the divine blessedness, the 
 eternal and infinite blessedness of the Holy and Ineffable 
 Trinity, the one ever-living God. I find this idea in that 
 glorious saying put forth by the greatest of the Eastern, as by 
 the greatest of the Western leathers, "that God became man in 
 order that man might become God — Factus est Deus homo ut 
 hmnofieret Deus'''': St. Athanasius and St. Augustine. Crea- 
 tion itself has no other purpose or end ; as the Incarnation 
 
A Rejoindek. 203 
 
 of the Word, and the whole Christian order, are designed by 
 the divine economy simply as the means to this end, which is 
 indeed realized or consummated in Christ the Lord, at once 
 perfect God and perfect man, united indissolubly in one divine 
 person. i 
 
 The design of the Christian order is, through regeneration 
 by the Holy Ghost, to unite every individual man to Christ, 
 and to make all believers one with one another, and one with 
 Him as He is one with the Father. All who are thus regener- 
 ated and united are united to God, made one with Him, live 
 in His life, and participate in His infinite, eternal, and ineffable 
 bliss. Creation is but a manifestation of the goodness of the 
 Creator ; and as the ])urpose of God in creating was to give to 
 creatures a share in His own infinite life and blessedness. He 
 must be infinitely more loving, tender, and compassionate than 
 any creature, however exalted or glorified. It is from Him 
 that the glorified saints and angels draw whatever of love, ten- 
 derness, or compassion we appeal to in them. 
 
 Again : God not only permits the glorified creature to par- 
 ticipate in His own life, love and beatitude, but He also per- 
 mits His creatures to be coworkers with Him in His work, and 
 to participate in the glory of its accomplishment. He makes, 
 in some sense, the creature a medium of effecting its ])erfec- 
 tion ; that is. He uses created agents and ministers in effecting 
 His purpose, and in gaining the end for which He creates them 
 and thus enables them to gain the signal honor of sharing in 
 the glory of the Creator's and the Redeemer's work, that is, in 
 the glory of the Kingdom of God. Hence it is that the true 
 followers of Christ enter into glory with Him, or participate 
 in the glory of His Kingdom — this they could not do if they 
 had done nothing toward founding and advancing it. It is not 
 that He needs them for Himself ; but because, in His super- 
 abounding goodness. He would bestow on them the honor and 
 blessedness of sharing in His work, and of being, so to speak, 
 employed in His service, and meriting His approbation and 
 reward. It is His love to His saints. His friends, that leads 
 Him to employ them in His service, that gives them the high 
 honor of being intercessors for us. They are filled with His 
 
204: Ipse, Ipsa, Ipsum. 
 
 love, and like Him, overflow with love and goodness to all 
 His creatures. Our veneration of, and devotion to, the saints 
 flows naturally, so to say, from the principle of the Incarnation 
 — the deification of man or the creature / and in it we not only 
 honor the saints, but manifest our faith in the superabounding 
 love and goodness of God, which permits them to work with 
 Him for tlie fulfillment of His design iu creation, and to share 
 in its glory. 
 
 The fact, that God does employ' the saints and angels as 
 agents and ministers in carrying on His mediatorial work, is 
 indisputable. If anything is clear and certain from the Holy 
 Scriptures, it is this. I do not intend to argue here. It is 
 implied in the very fact of the Incarnation, which makes the 
 creatiire one with the Creator. It is only the universal exten- 
 sion of the sacerdotal principle which underlies all religion, and 
 cannot be denied without denying the very principle of the 
 Christian order. Even Protestants, when they send a note to 
 their minister asking him to pray, and the congregation to pray, 
 for a sick or dying friend, or for a family, or an individual in 
 great aftliction, recognize, whether tbey know it or not, the 
 sacerdotal principle, — the very principle on which rests the 
 invocation of saints. We can, of course, ask God directly for 
 whatever we think we have need of ; but when we ask also the 
 saints to ask Him for us, we act in accordance with His love 
 for them, and unite with Him in honoring them, by engaging 
 them in working out His designs. We honor God in honoring 
 with our love and confidence those whom He delights to love 
 and honor ; and in invoking their prayers, we enlist, in aid of 
 our own prayers, the prayers of tliose whose sanctity renders 
 them dear to our Lord and God. The pretence of Protestants, 
 that, in honoring the Saints, we are ro])bing God of the honor 
 that is His due, and putting the creature in the place of the Crea- 
 tor, shows, if not absolute want of faith in Christ, an absolute 
 ignorance of the Christian system or the theological principles 
 revealed in the Holy Scriptures. It overlooks the mediatorial 
 character of the Gospel, and the fact that all in the Gospel 
 grows out of the Incarnation of the Word, who was with God 
 in the beginning, and is God. Their doubts or difficulties on 
 
A Rejok^dek. 205 
 
 this subject originate in their rejection or ignorance of the In- 
 cariiatiou, and their never having considered the Christian 
 system as a whole. The heathen retained tlie primitive revela- 
 tion, but only in a broken and piecemeal state. Protestants do 
 the same with the Christian revelation as preserved and taught 
 by the Catholic Church. They have lost the perception of the 
 relation of the several parts to the whole, and fail to recognize 
 their inter-dependence and strict logical consistency one with 
 another, and with the whole, of which they are integral parts. 
 
 Cardinal Newman both sums up our doctrine on this head, 
 and answers the, to me ever unintelligible, objection of Protest- 
 ants, in these words : " Only this I know full well now, and 
 did not know then (that is, before his reversion to the Church 
 of his forefathers), that the Catholic Church allows no image of 
 any sort, material or immaterial, no dogmatic symbol, no rite, 
 no sacrament, no saint, not even the Blessed Virgin herself, to 
 come between the soul and its Creator. It is face to face, 
 ^ solus cum solo,' "in all matters between man and his God. He 
 alone creates ; He alone has redeemed ; before His awful eyes 
 we go in death ; in the vision of Him is our eternal beatitude. 
 .... The command practically enforced (is), 'My son, give 
 Me thy heart.' The devotions then to angels and saints as 
 little interfere with the incommunicable glory of the Eternal, 
 as the love which we bear our friends and relations, our tender 
 human sympathies, are inconsistent with that supreme homage 
 of the heart to the Unseen which really does but sanctify and 
 exalt what is of earth." 
 
 So much for the Catholic view of our doctrine on the vener- 
 ation of the Saints. I do not think your candid readers will find 
 much " idolatry " in it. But as I like to agree with my adver- 
 sary in the way when it is possible, I will summon some Angli- 
 can witnesses in support of the orthodoxy of this view. 
 
 Bishop Latimer (apiid Foxe) writes as follows: 
 
 " Take Saints for inhabitants of heaven, and worshipping of 
 them for praying to them, I never denied but they might be 
 worshipped, and be our mediators, though not by way of re- 
 demption (for so Christ alone is a whole mediator, both for 
 them and for us), yet by way of intercession." 
 
20G Ii'.sK, Ipsa, Ipscm. 
 
 I ouglit to apologize to Littledale's disciple for calling this 
 witness, since Littledale says lie was one of those " miscreants " 
 and " utterly unredeemed villains" who "did not break and 
 eh.atter (the Church of England) so completely as to prevent 
 honest men from repairing it." Ilow delighted Anglicans in 
 "this diocese" must be to know they have one of thoee 
 " honest men " among them ! The Church was " going to the 
 dogs " before he came, but now, of course, its " dry bones will 
 live again." I ask your readers to note for the present the 
 word '•'"worshipped'''' in the above quotation. 
 
 Bishop Montague writes as follows : 
 
 " I see no absurdity in nature, no iiicongruity unto analogy of 
 faith, no repugnancy at all to sacr. J Scripture, much less impi- 
 ety, for any man to say, ''0 sande amjele mistos, wa pro me ' (O 
 holy angel gu.ardian, pray for me)." In like manner he defends 
 the Virgin Justina mentioned by St. Gregory Nazianzen, as im- 
 ploring the help of the Blessed Virgin, and says that "against 
 such a manner of itivoking saints, joined with faith in Christ, 
 he would not contend." — Forbes, " Consid. Modest.,''^ p. 327. 
 
 Thomdyke writes thus : " The second kind of invocations is 
 the ' oi'a pro nobis ' (pray for us) and the ' te rogamus audi 
 nos ' (we beseech thee, hear us) directly addressed to the Blessed 
 Virgin and the saints." Of this kind he pronounces that "«^ 
 is not idolatry'''' ; and that the greatest "lights of the Greek 
 and Latin Church, Basil, Nazianzen, Nyssen, Ambrose, Jerome, 
 Augustine, Chrysostom, both the Cyrils, Theodoret, Fulgen- 
 tius, Gregory the Great, and Leo, ifec, who lived from the time 
 of Constantine, have all of them sjwken to the saints departed 
 and desired their assistance." 
 
 Again : Forbes, Bishop of Edinburgh, has exhausted the 
 whole subject in his book entitled " Considerationes Modestae^'' 
 &c. The third chapter of his treatise is devoted to prove the 
 following proposition : 
 
 " The mere invocation or addressing of Angels and Saints, 
 asking them to join us in praying, and to intercede for us to 
 God, is neither to be condemned as unlawful, nor as useless," 
 p. 229. And before bringing an overwhelming mass of testi- 
 mony from Protestants themselves, he concludes thus : 
 
A Rejoinder. 207 
 
 " In fine, for very many aj^es now past, tlironghout the Uni- 
 versal Church, in the East no less than in the West, and in the 
 North also among the Muscovites, it is a received usage to sing 
 ' St. J\'ter, etc. ^ pray for ns '; but to despise or condemn the uni- 
 versal consent of the whole church is most dangerous presumjv 
 tion," p. 322. 
 
 The same Bishop, among other admissions of later times, 
 quotes with approbation the following from a book entitled 
 '"^Plaet Cathollca Christiani Iloininis Inst'dntio^'' in English 
 and Latin, put forth by the Bishops of the Church of England 
 in the year 1537, and afterwards again in the year 1543 (the 
 Latin in 15*14), and never hitherto retracted or condemned : 
 
 "To pray unto Saints to be intercessors with us and for us 
 to our Lord in our suits which we make unto Ilim, and for 
 Buch things as we can obtain of none but Him, so that we 
 esteem not, or worship not them as givers of those gifts, but as 
 intercessors for the same, is received and approved by the most 
 ancient and perpetual use of the Catholic Church ; but if we 
 honor them any other ways than as the friends of God, 
 dwelling with llim, and established now in His glory everlast- 
 ing, and as examples which were requisite for us to follow in 
 holy life and conversation, or if we yield unto Saints the 
 adoration and honor which is due unto God alone, we do, no 
 doubt, break the commandment." 
 
 This is the Catholic doctrine pure and simple — the doctrine 
 of the Council of Trent, and it will suflfice to say that Pnsey 
 endorses every word of it and accepts the teaching of the 
 Council. See " Eirenicon^'' vol. 1, pp. 100, 101 ; vol. 2, pp. 
 34-5, 41, &c. These witnesses, one and all, accept and pro- 
 claim as true the simple lessons of " the catechisms of Butler 
 and Milner adopted by the Bishop of St. John for this diocese," 
 on which the Vicar so magisterially, and withal so graciously 
 puts his Imprimatur. 
 
 Now let the unsophisticated Anglican " of these parts " turn to 
 Article XXH. of the famous Thirty-nine and read as follows: 
 
 "TheRomish doctrine concerning .... invocation of Saints 
 is a fond thing vainly invented, and grounded upon no warranty 
 of Scripture, but rather repugnant to the Word of God." 
 
208 Ipse, Ipsa, Ipsdm. 
 
 His old-fashioned associations and ideas must receive a nido 
 shock, and his feelings bo those of a veritable Rip Van Winkle 
 as he looks into the faces of his teachers who blandly assure 
 him, in the words quoted above : Nous avona chaiuje tout 
 cela ! However, he has some compensation in knowing that 
 he belongs to o. progressive church. The Lambeth Conference 
 now assures him that the Thirty-nine Articles of Religion are 
 no longer in their entirety to be binding as a condition of 
 " complete intercommunion " with the Church of England. I 
 hope the Vicar will look after his " Old Catholic " friends in 
 Wisconsin now, and see to it that they get the benefit of this 
 measure of grace from Lambeth. Perhaps, however, he still 
 adheres to the ritualistic view of the Episcopate expressed by 
 Froude. This ex- Anglican deacon puts it thus : 
 
 " The latest and most singular theory about them (the Angli- 
 can Bishops) is that of the modern English Neo-Catholic who 
 disregards his Bishop's advice and despises his censures, but 
 looks on him nevertheless as some high-bred worn-out animal, 
 useless in himself, but infinitely valuable for some mysterious 
 purpose of spiritual propagation." 
 
 Thus far 1 have confined myself to a simple statement of 
 the Catholic doctrine on the veneration of the saints, as I 
 learned it at my mother's knee, and the principles which un- 
 derlie it. In my next I will apply these principles to the 
 interpretation of those facts, touching the " Queen of Saints," 
 massed by the Vicar from "Liguori," the "Raccolta," and 
 Pusey. Yoiu* readers will then be able, once and forever I 
 hope, to give these facts their due value. 
 
 LETTER XVI. 
 
 IPSE, IPSA, IP8UM — A BEjrOINDEB. 
 
 To the Editor of the Globe : 
 
 Sir, — In my last letter I did but suggest the great positive 
 principles and moral ideas which are the vertebration, so to 
 
A Eejoindeb. 209 
 
 speak, of our doctrine on the veneration and invocation of the 
 saints. If I have made myself understood, I have shown why 
 it is that we honor tliem, and why it is that God Himself, in 
 fulfilling Ilis design in creation, esjjccially the " new creation " 
 or the order founded by the Incarnation, uses the ministry of 
 saints and angels, and chiefly, as their Queen, Ilis Blessed 
 Mother, 'from whose chaste body He took His human nature. I 
 so spread it out to make it intelligible as well to non-cultured 
 religious Protestant minds as to the elite, spiritually and intel- 
 lectually, among them. Relying on the simple aspirations of 
 the human heart informed with the Christian idea, however 
 fragmentary, I hoped to bring home to many of tliem a real- 
 ization of spiritual facts, which, however acknowledged as 
 truths, hang in visionary distance like a far cloud on the hori- 
 zon of their thought. Of course I am aware, from the miser- 
 able and wretched performances of the Vicar alone, which I 
 am now considering, how utterly incapable they are to appre- 
 ciate the full devotion of CathoKc hearts to their Divine Lord. 
 They cannot imagine or believe that there is au exquisite and 
 all-sufficing happiness in the communion with our Saviour 
 which compensates all sacrifices, lightens all burdens and tran- 
 scends all the enjoyment that this world can offer — and, because, 
 they know nothing of, or believe nothing in, that stupendous 
 miracle of His love, His real presence in the holy and adorable 
 Sacrament of the Altar. Bound, from their infancy, with the 
 triple cord of calumny, wherein Protestantism has involved 
 the Catholic Church, the gigantic framework of prejudice 
 erected thereon, and which rises up and permeates the mind 
 and heart of Protestants, ignorant and intelligent alike, and the 
 whole developing into the power of liahit, the mightiest 
 over fallen man, the very truth which is most dear to them in 
 the shape in which they have received it, ceases to be amiable 
 in the Catholic Church, where it is most pure and perfect. 
 Their writers and preachers and " Priests " (is it impious so to 
 speak ?) of " Mission Chapels " seem hardly to suspect that in 
 outcast " Romanism " the love of Christ is incomparably stronger, 
 the familiar consideration of His divine Sacrifice more frequent, 
 the sense of His satisfaction for our sins more vivid, the appro- 
 
210 Ipse, Ipsa, Ipsfm. 
 
 priation of His transcendent merits more intimate and babitual, 
 the reliance on Him only as the hei«;fht and depth of onr secu- 
 rity more exclusive and more entire than among their multi- 
 1 lied and contlicting sects. The truth of these remarks is aj)- 
 parent every day and not always eitlier in minds of dimensions 
 m near a geometrical line that they cannot hold the Ten Com- 
 mandments. 
 
 Now, iis I have once remarked, we liave no special doctrine 
 respecting tlic veneration due to Mary of Nazareth. She is to 
 he honored becatisc all saints are to be honored, and for no other 
 reason. She is to be lionored moi'e than other saints, because 
 certain facts are revealed to us regarding her, both in 
 Holy Scripture and by Tradition, from which we know 
 that God would have us especially to honor her whom He has 
 chosen to honor above all other Saints. In them there is a 
 colored, refracted ray from His sanctity and holiness ; in her 
 there is a full-orbed glory, a paler reflex from Him who is the 
 reflex of His Father. She is the very Queen of angels and saints, 
 and, as the Mother of God, is exalted above every other crea- 
 ture, and is only below the IneflFable Trinity. Whom, then, 
 should God more delight to honor, or more delight to have 
 honored by us i She is the spouse of the Holy Ghost, she is 
 the Mother of Christ, and nothing seems more in accordance 
 with His love and goodness, and the very design of His medi- 
 atorial kingdom, as revealed in the Gospel, than that He should 
 do her the honor of making her His chief agent in His work 
 of love and mercy, — the medium through which He dispenses 
 His favors to men. There is joy in heaven among the angels 
 of God, we are told, over one sinner that repents. The Saints 
 and Angels, filled with the Spirit of God, and in perfect con- 
 cord with the divine purpose in creation, and with the Word in 
 becoming Incarnate, are full of love to all the creatures of 
 God, and join with Him into whose glory they have entered, 
 in seeking the blessedness of those He has redeemed by His 
 own Precious Blood. They take an interest in the salvation of 
 souls, tlie repentance of sinners, and the growth and perfection 
 of the regenerated, and consequently love their mission, and 
 perform their task with their own good-will, and with joy and 
 
A Rkjoinder. 211 
 
 alacrity. Tbislove, this interest, this good-will, must be gryat- 
 est in their Queen, the ever-blessed Mary. As she is exalted 
 alx)ve every other creature, only God llluiself can surpass her 
 in His love for His creatures. 
 
 Why do Catholics claim so exalted a position for Mary? 
 What is its foundation, the principles or reasons on which it 
 rests? Let me consider them. This claim, I say, is author- 
 ized by her peculiar relation to the mystery of the Incarnation, 
 therefore to our salvation, and the peculiar, special honor we 
 render her is in honor of that mystery itself, that is in honor 
 of God in His human as well as in His divine nature. Those 
 who reject the Incarnation, such as pi'ofessed Pelagians, Nesto- 
 rians, Socinians, or Unitarians, can understand nothing of this 
 honor, and have no lot or pa :t in it ; for they can neither wor- 
 ship God in Ilis human nature, nor admit that He really as- 
 sumed flesh from the flesh of Mary. To them Mary is only 
 an ordinary woman, and holds no peculiar r.?lation to the mys- 
 tery of redemption. She has, in their view, nothing to do 
 with our salvation, and is related to Christianity no otherwise 
 than is any other woman. They assign lier no peculiar position 
 or oflSce in the economy of God's gracious providence. They 
 are offended when they hear us call her the Mother of God, 
 and wisely sneer at us when they hear us address her as our 
 own dear mother. I have nothing here to say to them and to 
 such as they. The veneration of Mary presupposes the real 
 Incarnation of our Lord in her chaste body, and her real and 
 subsisting maternal relations to God made man, and they who 
 shrink from it show by that fact that they do not really believe 
 in that mystery, and therefore do not really embrace the Christian 
 religion, and at best make only a hollow profession of it- Con- 
 cede the Incarnation, and the Catholic veneration follows as a 
 necessary consequence, because then Mary becomes truly the 
 Mother of God. If you coTJcede the Incarnation, you must 
 concede that Mary is the Mother of God ; if you deny that she 
 is the Mother of God, you must de^^ ^^ the Incarnation. There 
 is no middle course possible. If Mary is the Mother of her 
 *^>on, then the relations between mother and Son and all that 
 those relations imply subsist and must ever subsist between 
 
212 Ipse, Ipsa, Ipscm. 
 
 them, and she must be honored as the Mother of God, and 
 therefore of grace, the grace through which we are redeemed 
 and saved. 
 
 Proof — In the Incarnation God assumes human nature, be- 
 comes man without ceasing to be God, and so assumes human 
 nature that He becomes from the moment of the Incarnation 
 as truly human as He is divine, — perfect man as well as perfect 
 God. It is not that a perfect man is united to perfect God, 
 but that perfect God becomes Himself really perfect man, in 
 such sort that the human nature is as truly the nature of the 
 Divine Person or word, as is the Divine nature itself. The 
 two natures are united in one person, or the one person is the 
 hypostasis or the one suppof'tum (as logicians say) of two dis- 
 tinct natures, one Divine, the other human. The tendency of 
 Protestants, even of those who profess to hold the mystery of 
 the Incarnation, is to regard the union, not as the union of two 
 natures in one person, but as a simple moral union of two per- 
 sons, one human, the other God, or the luiion of human nature 
 in its own human personality with God, which is what the in- 
 famous Nestorius taught. Hence, Protestants have a tendency 
 to '■dissolve'' Christ, and to cherish the spirit of whf»t the 
 Apostle calls Antichrist. But the true doctrine of the Incar- 
 nation, which we must admit, if we admit any real Incarna- 
 tion at all, is, that the human and Divine natures are united, 
 without being confounded, in one Divine Person. Person is 
 distinguishable, but not separable, from nature, for no person 
 is conceivable as really existing without a nature ; and though 
 human as well as Divine nature is distinguishable from 
 person, yet neither is conceivable as really existing with- 
 out person or personality. The human nature of Christ is 
 not human nature divested of personality ; it is a person as 
 much as is the human nature of James or John, but its person is 
 Divine, not human, — the eternal person of the Divine nature 
 of Christ. Hence, Christ is tivo distinct natures in one person, 
 which Divine Person is God, or the second person of the ever- 
 adorable Trinity. 
 
 Now God in His human nature is literally and timly the 
 Son of Mfvry, and she is as much His mother as any woman is 
 
A Rejoinder. 213 
 
 the mother of her own son. She is not the mother of a son 
 nnited to God, of a human son received into union with God, 
 for tliat were the error of the Adoptionists and would imply 
 that the human nature of Christ has a human personality, 
 which it has not and never had. Human nature cannot exist 
 without a personality, and the human nature of Christ, there- 
 fore, was not and could not have been generated, without His 
 Divine personality. Then that which was conceived in the 
 womb of Mary and born of her was the Divine Person assum- 
 ing to Himself flesh, or the nature of man, therefore God. 
 Hence in the strictest sense of the word, Mary is the Mother 
 of God, and therefore God is as truly her son as any one is the 
 son of his own mother. Undoubtedly, Mary was not the 
 mother of God in His Divine nature, that is, the mother of the 
 Divinity, for in that sense God is eternal, necessary, and self- 
 existent Being, and the Creator of Mary, not her Son ; but 
 God Incarnate is still God, and God having assumed flesh is no 
 less God in His human nature than in His Divine nature. 
 Aiid therefore Mary is none the less the Mother of God be- 
 cause His mother only in His human nature, for the human 
 nature of which she is the mother is the human nature of God. 
 She is not the mother of the Divinity, but she is the mother of 
 God, for since the Incarnation, God the Son is the Lfiejjerson 
 of both Divine nature and human nature, and is as to nature 
 at once God and man. How God can descend to be the person 
 of human nature, or exalt human nature to be truly His own 
 , nature, is a mystery which transcends every created intelli- 
 gence and which none but He Himself can fully comprehend. 
 All we know or can pretend to know, is the fact that He has 
 done so, and thus, although our Creator has become our Brother, 
 flesh of our flesh, that we might be made partakers of His 
 Divine nature, and live forever in a true society with Him. 
 Such is our doctrine on the Incarnation as I have learned it 
 and taught it to Catholic boys in day and Sunday school. 
 
 "Now Mary, as the mother of God, is something more than 
 an ordinary woman, and holds a place in the economy of grace 
 different from that of any otlier woman, different from and 
 above that of any other creature. She has been honored by 
 
214 Ipse, Ipsa, Ipsum. 
 
 the Creator as no other creature has been, for she alone has 
 been selected by Him to be His mother. If God has distin- 
 guished her from all other women, if He has chosen her to be 
 His mother, shall not we distinguish her from all other women 
 and honor her as His mother? What higher honor could God 
 confer on a creature than He has conferred on Mary? Shall 
 we not honor whom God Himself delights to honor, and like 
 Him give her the highest honor that we can give to a creature ? 
 We are to love and honor the Son as we love and honor the 
 Father, and we are to love and honor Him in His sacred Hu- 
 manity no less than in His Divinity. We cannot dissolve 
 Christ; for "Every spirit that dissolveth Jesus," says the 
 blessed Apostle John, "is not of God; and this is that Anti- 
 christ of whom ye have heard that he cometh, and he is now 
 already in the world" (I John iv. 3). We cannot dissolve 
 Christ and worship Him in His Divine nature only, and refuse 
 to worship Him in His human nature. He is one Christ, not 
 two, — one human, the other Divine. He is two forever distinct 
 natures in one person, to be loved and honored alike in both 
 natures, and therefore in her from whom He took His human 
 nature. We cannot honor Him without honoring her, if we 
 try, nor honor her as His mother without honoring Him. Such 
 is the intimate relation between the Mother and the Son, that 
 whatever honor we render her as His mother redounds to Him, 
 and whatever honor we render to Him as her son — that is, to 
 Him as come in the flesh — will overflow and extend to her. 
 The two cannot be separated, for the flesh of the Son is ^»f the 
 flesh of the Mother, and both have one and the same natui-e, 
 and impossible is it to honor the nature in the one without 
 honoring it in the other, ^y this fact Mary becomes inti- 
 mately connected with the mystery of our Redemjition and final 
 salvation. We are redeemed only by God, not in His Divine 
 nature, but in that very nature which He took from Mary, — 
 God in human nature; for as the Divine nature can neither 
 suffer, nor obey, nor merit, it was only in human nature, in the 
 flesh, become really His nature, that God could perform the 
 work of Redemption, that He couM satisfy for sin, and merit 
 for us the grace of pardon and satisfaction. Mary is thus 
 
A He JOIN DEB. 215 
 
 called, and rightly called, " the Mother of Grace," for she is 
 that, inasmuch as she is the Mother of the Sacred Blesh through 
 which grace has been purchased and is communicated to us. 
 
 Again : Let your readers turn to St. Luke, i. 26-38. They 
 will lind that the Incarnation did not take place without Mary's 
 free and voluntary consent. It was asked and given, though 
 not given till an explanation had been demanded from God's 
 messenger to Mary and received. Not until she is assured by 
 Gabriel that *no word is impossible with God' does she give 
 her consent : " Beliold the handmaid of the Lord : le it done 
 to me according to thy Word." There was then a moment 
 when the salvation of the world depended on the consent of 
 Mary. Man could not be redeemed, satisfaction could not be 
 made for sin, and grace obtained, without the Incarnation, and 
 the Incarnation could not take place without the free, voluntary 
 consent of this humble Jewish maiden. While, then, we are 
 lost in admiration of the infinite condescension of God, that 
 would do such honor to human nature, as in some sort to place 
 IIin)self in dependence on the will of one of our race, to carry 
 into effect His own purpose of infinite love and mercy, we can- 
 not help feeling deep gratitude to Mary for the consent she 
 gave. We call her blessed for the great things He that is 
 mighty has done to her, and we bless her also for her own 
 consent to the work of redemption. She gave to that work all 
 she had ; she gave her will ; she gave her flesh ; she gave her 
 own and only Son to one long passion of thirty-three years, 
 to the agony in the garden, and to the death on the Cross. 
 It is true, God had selected her from all eternity to be His 
 Mother, and had filled her with grace ; but neither the election 
 nor the grace took away her free will, or diminished the merit 
 of her voluntaiy consent. She could have refused ; and de- 
 serves she no love and gratitude from us, who have hope only 
 through her flesh assumed by the Son of God, that she did not 
 refuse? Can we say, in vie v of this fact, that she has no 
 peculiar relation to our Redemption, no share in the work of 
 our Salvation ? To say so would be simply to deny that we 
 are redeemed and saved by God in the flesh, that the human 
 nature of our Lord performs any office in the work of redeiup- 
 
216 Ipse, Ipsa, Ipsum. 
 
 tion and salvation. Therefore to refuse to honor Mary as con- 
 nected with and sharing in that work is to deny that it is in 
 His human nature that God redeems and saves us, which is 
 either to deny redemption and salvation altogether, or to con- 
 tend that God redeems and saves us in His Divinity, that is, to 
 contend that the Divine nature suifered and died, which is 
 absurd. 
 
 " If we have faith," says Cardinal Newman, " to admit the 
 Incarnation itself, we must admit it in its fullness; why then 
 should we start at the gracious appointments which arise out 
 of it, are necessary to it, or are included in it ? " It established 
 between Mary and Jesus the real relation of mother and son. 
 This relation is a subsisting relation, and subsists as really in 
 Heaven as it did when both were on earth ; and therefore 
 Mary still preserves all her maternal rights in regard to her 
 Son, and He still owes her all filial love, reverence, and. obedi- 
 ence. For if He is God, He is also man, and in His humanity 
 lias all that pertains to pure and sinless humanity. The Son of 
 God in His humanity, not of course in His Divine nature, nor 
 in any matter which is proper to Him, only in that nature, 
 was subject to Mary here, and obeyed her — St. Luke ii. 51 ; 
 and as the two natures remain in Him forever distinct, two 
 natures in one person, I know no reason for supposing that the 
 relation, and what pertains essentially to it, between the mother 
 and the son in His hunir.n nature, are not precisely, save that 
 both are now in a glorified state, what they were when on the 
 earth. We are not to suppose the soul loses in the future life 
 the habits of this — (see Joseph Cook's " Final Permanence of 
 Moral Character ") — and therefore we must suppose that the 
 habit of obedience, love, and reverence of our Divine Lord to 
 His holy mother here, are still retained. Tlierefore, we con- 
 clude surely that her will, always one with God's will, because 
 moved by the Divine charity, is still regarded by Him as the 
 will of His mother, and has that weight with Him that the 
 right will of a mother must always have with a good, loving 
 Bon. 
 
 Once more. Mary is also our mother, the mother of all true 
 Christians. They who never reflect on the Mystery of the 
 
A Rejoinder. 217 
 
 Incarnation, and who have no faith in redemption through the 
 Cross, laugh at us when we call Mary our mother. Yet she is our 
 mother, and, to i-ay the least, as truly our mother as was Eve 
 herself. Eutychianism is a heresy. The human nature hypo- 
 statically united to the Divine, remains forever distinct from 
 the Divine nature, and, therefore, our Lord remains forever 
 God and man in one Divine person. By assuming our nature 
 the Son of God has made Himself our Brother. We become, 
 through the nature so assumed, of the same nature with God. 
 Hence, He is not ashamed to call us hrethren. Now of this 
 human nature in Christ, by which we become united to God 
 by nature, Mary is the mothe7\ and as there is but one human 
 nature as well as but one Divine nature, she is truly our 
 mother, in so far as we through that human nature be- 
 come united to Him. She is not our natural mother in the 
 sense of mother of our personality, but of our nature in God, 
 and in so far as we were raised to hrotherhood with Christ her 
 Son, and are made through Him 07ie with God. 
 
 She is our spiritual mother, for it is only through her flesh, 
 assumed by the Son of God, that we were redeemed and be- 
 gotten to the new spiritual life. I cannot too often repeat, 
 that it is the Word made flesh, or God in the flesh, that re- 
 deems and saves or beatifies us. It is always through the In- 
 carnate Son that we have access to the Father, or that even the 
 saints in heaven become one with God, and behold Him in the 
 Beatific Vision as He is. The life we, as Christians, live here 
 is the life that proceeds from God in Ilis Humanity, and the 
 life we hope to live hereafter proceeds from Him in the same 
 sense. To suppose the saint here or hereafter separated from 
 the flesh, which God assumed from Mary, would be to suppose 
 his annihilation as a saint, as much as to suppose our separa- 
 tion from God as Creator would be to suppose the annihila- 
 tion of our natural existence. Here is the mystery of godliness 
 which was manifest in the flesh. Then, unless we can make it 
 true that Mary is not the Mother of our Lord in His human 
 nature, we cannot make it untrue that she is our spiritual 
 mother. So long as spiritual life is dependent on God in His 
 human nature, so long is Mary truly the mother of spiritual life, 
 
218 Ipse, Ipsa, Ipsum. 
 
 and so long as she is the mother of that Hfe, so long is she our 
 spiritual mother, and to be honored as such, and honored even 
 more than our natural mother, for the spiritual life is infinitely 
 more than the natural life. 
 
 Lastly. We call Mary the Queen of Heaven — of heaven 
 and earth — Universal Queen, This is our explanation : Our 
 Divine Lord is King, for to llira has all dominion been given. 
 He is King, not merely as Son of God, in His Divine nature, 
 but He is King in His human nature, as Son of Mary. Her 
 Son is King; then, as mother of the King, we love to call her 
 Queen, the Queen His mother. As He loves and honors His 
 mother, and must as a good son wish all creatures also to love 
 and honor her, He must have crowned her Queen, and given 
 her a formal title to the love, honor, and obedience due to a 
 Queen. How suggestive of thought in this connection is that 
 beautiful picture of King Solomon and his mother : " Then 
 Bethsabee came to King Solomon, to speak to him for Ado- 
 nias : and the King arose to meet her, and bowed to her, and 
 sat down upon his throne : and a throne was set for the king's 
 mother, and she sat on his right hand " (3 Kings ii. 19). 
 
 LETTER XYIL 
 
 ipse, ipsa, ipsum — A REJOINDER. 
 
 To the Editor of the Globe : 
 
 Sir,— In my letter of Tuesday I submitted considerations 
 which will fully justify our warm devotion to Mary, and the 
 strongest expressions which the fervor of Catholic piety can 
 use. They explain, too, why Mary holds so distinguished a 
 place in Christian worship, and performs so important a mis- 
 sion in furtherance of the mediatorial work of Her Divine 
 Son. Her love is greater, for she is " full of grace," as the 
 Archangel declared, greater than that of any other creature. 
 She is more intimately connected with the Holy Trinity, and 
 holds a relation to God which is held and can be held by no 
 
A Rejoinder. 219 
 
 other creature. In some sense, as the Mother of the Incarnate 
 Word, she is the medium througli wliich is efifected the deifi- 
 cation of man, — the end of the supernatural order, She can- 
 not be separated from that end. We can easily understand, 
 then, why God should assign her a part assigned to no other 
 creature. Her love is only less than His, and her heart is 
 always in perfect unison with the Sacred Heart of her Son, 
 and mother and sori are strictly united and inseparable. 
 Equally easy is it now to understand why the Christian heart 
 overflows with love and gratitude to Mary ; why Christians recur 
 to her with so much couiidence in the efficacy of her prayers, 
 the success of her intercession ; and why Catholics offer her 
 the highest honor below the supreme worship offered in the 
 Holy Sacrifice, but never offered except to God alone. 
 
 Protestants call the veneration we pay to Our Lady, in which 
 "it is their sad and sorrowful lot" to have no share, Mariola- 
 try, and in order to justify their alienation from the family of 
 Christ, seek, under pretext of zeal for the honor of God, to 
 brand it as " idolatrous." I am not at all surprised by this. 
 They have lost the deep sense of the Christian religion, and 
 really retain no worship to God superior to that which we pay 
 to Him in His saints. In regard to external worship, it is not 
 we who worship Mary as God, but they who do not worship 
 God Himself as God. The peculiar distinctive external wor- 
 ship of God is the offering of sacrifice ; but Protestants have 
 no sacrifice, as they have no priesthood, and no altar — even 
 their churches are only meeting houses, or places of assembling 
 together. In rejecting the holy sacrifice of the Mass, they 
 have retained nothing more than we offer to Mary and the 
 saints. Consequently they are unable to perceive any distinc- 
 tion between what they regard as the external worship of God, 
 and that which we render to Him in His saints — that is, a wor- 
 ship of prayer and praise. But we have a sacrifice, and are 
 therefore able to distinguish between the highest honor we 
 render to His saints, and the supreme worship we render to 
 Him. Supreme religious worship is sacrifice, and sacrifice 
 we offer to God only, never to any creature. 
 
 The Protestant may speak of internal sacrifices, those of a 
 
220 Ipse, Ipsa, Ipsum. 
 
 broken heart, and of inward justice, but these are only sacri- 
 fices by way of analogy, and what should always accom- 
 pany the sacrifice proper. If the Protestant tells me he 
 has in the interior homage of contrition and real submission of 
 himself a distinct and peculiar worship of God, I must tell 
 him in return that then he must not call the veneration we ren- 
 der to Mary Mariolatry, because this homage and submission in 
 the sense he means, we never offer to .her. If he has some- 
 thing in this interior homage that pertains to supreme worship, 
 the worship of Latria, he must bear in mind that we do not 
 offer it to the saints, and therefore our veneration of them is 
 not " idolatry "; if he has not something of this sort, then he 
 does not himself offer any worship proper to God, external or 
 internal, and therefore has in no sense any worship to offer to 
 God of a higher order than that which we offer to Mary and 
 the Saints. Hence Catholics are not surprised when Protest- 
 ants accuse them of Mariolatry. Not one out of five thousand 
 knows what he is talking about. 
 
 The simple truth is, that the Protestant, including the " true 
 Catholic " Ritualist, rejects the veneration of Mary, because he 
 does not believe in the Incarnation, and his calling it Mariol- 
 atry is only a proof that he " dissolves Jesus," and does not be- 
 lieve that salvation comes from God in the fiesh, from God 
 whose nature is human nature as well as divine nature. The 
 honor we render to Mary is in the last analysis the honor we 
 pay to the sacred mystery of the Incarnation, and either it is 
 idolatry to worship the human nature of Christ, that is, God 
 in His human nature, or our devotion to Mary is not idolatry. 
 The first, none but a Unitarian dare assert, and therefore none 
 other dare deny the last. 
 
 Scientific Theology has its technical terms, as philosophic 
 and physical science have theirs. Hence the words — Latria., 
 Dulia, and Tlyperdulia — used in dogmatic treatises on the 
 subject. Our whole doctrine and practice, then, in this partic- 
 ular, as fully understood by every Catholic child, is expressed 
 in the three following propositions : 
 
 1st. We give to God alone, on account of His infinite per- 
 fections, the supreme homage of adoration, which is due 
 
A Rejoindee. 221 
 
 to Him alone, and which is called by CatlK Mo Tlieo- 
 logians — Latvia. Protestants, including small liitualists, 
 repeat in the Nineteenth century the slander of faustiis, 
 the old Manichean heretic. I commend to both St. Au- 
 gustine's answer to Faustus, as true now as when that old 
 " Romanist " gave it : " With that worship which in Greek is 
 called latreia (in Latin it cannot be expressed by one word), 
 as it is a kind of service properly due to the Divinity, we 
 neither worship, nor teach to worship, other than the one God." 
 Contra Fauatum, L. 20, C. 21. 
 
 2d. We honor angels and saints as God's servants and 
 friends, with an homage which they deserve as such, and which 
 is altogether different from that which we pay to God ; and 
 this veneration of the saints goes by the theological name of 
 Dulia. 
 
 3d. We honor in a special manner among the Saints the 
 Virgin Mother, Queen of all angels and saints, on account of 
 her eminent sanctity and her sublime and most intimate rela- 
 tionship with the adorable Trinity ; since the Word of God, 
 who is from all eternity begotten of the Father, and consub- 
 stantial with Him, was in the fullness of time begotten of her, 
 taking to Himself from her immaculate body our human 
 nature. This special honor which we pay to the Virgin 
 Mother of God is called — Ilyperdulia, the homage paid to the 
 most highly privileged creature, but as to a creature, and 
 therefore never to be compared with the worship which we 
 give to God. 
 
 Is there any " idolatry," " apostasy," " infidelity," or " im- 
 piety " in this ? I am defending the creed of my heart and of 
 my mind, the creed of the Catholic Church, against the wan- 
 ton insults and vindictive slanders of the Vicar, and I appeal 
 to even the smouldering spark of that tenderness implanted by 
 God in every man's breast and still more in every woman's. If 
 the Incarnation is the sole fountain of life, grace, and benedic- 
 tion to all God's intelligent creatures, and some receive more 
 and some less from that Divine Treasury, — is it " idolatry " to 
 hold that she in whom the stupendous mystery was actually 
 accomplished, with her own consent, received a fuller measure 
 
222 Ipse, Irsx, Ipsum. 
 
 tlian others, whose consent was never asked, wlio approach it 
 from afar, and only accept it by faith ? If to toucli even the 
 ''garment" of her Creator and Son was to feel tlie mij^lit of 
 His Divinity, so that " virtue went out of Ilim," and the weak 
 became strong, — is it " idolatry " to say that she, who bore Tlini 
 in her womb, who nourished Him at her breasts, who enfolded 
 I Him in her arms, and who caressed Him with her lips, was 
 transfigured by a union with the Living God which " The 
 Seven Spirits before the Throne " would not have been able 
 to endure, and received from the Almighty the filial embraces 
 which the Seraphim would not have dared to accept? If at the 
 sound of His voice the dead stood up, the winds were hushed, 
 and the demons fled away, — is it " idolatry " to believe that 
 she, who listened to that voice for vhirty years, speaking as it 
 never spoke to man or angel, and revealing unimaginable 
 abysses of light which no other creature could have seen and 
 lived, that she derived some special benefit from what she saw 
 and heard, and that her wisdom transcended all that human 
 thoughts can conceive, because she alone had for her teacher 
 the Uncreated "Wisdom of God ? If to look, for one brief 
 moment, on His adorable Face, which is the Light of Heaven, 
 would seem to us the most transporting joy which a creature 
 could ask or obtain; what is it to have watched that Face 
 with worshipful love day after day and year after year — to 
 have dwelt for weeks and months together in the same house, 
 and sat at the same table— to have touched at one time His 
 omnipotent Hand, at another His sacred Head — to have looked 
 into the eyes of the God-Man and seen the movement of His 
 divine lips — and to have done all this with an unceasing adora- 
 tion, by day and by night, more perfect than ever was ofi"ered 
 to their Almighty King by the greatest princes of the heavenly 
 court? Is it, too, "idolatry" to claim that these soul-dazzling 
 thoughts suggest motives for devotion to Mary, much more the 
 conviction that she is the Queen of angels and men, as well as 
 the Mother of God ? 
 
 Again : If the share which He assigned to this Incompara- 
 ble Creature in the work of our salvation was present to 
 His thoughts even in the supreme hour of His agony, 
 
A liiyoiNDEu. 223 
 
 eo that His last words from tlic Cross to each of Ilig 
 elect was tliis : " BehoU tliy Mother ! "—is it " idolatry " to 
 recognize an office so aet forth, to call lier our Mother hecause 
 she was His, and totrend)le lest we forfeit the protection which 
 lie wills her to extend to all His children and hersi If she 
 was the Mother of the Natural Body of Christ, which derived 
 from her its life, and the supply of all its needs, — is it '" idola- 
 try " to believe that He made her the Mother of Ilis Mystical 
 I'ody also, that the lower was included in the higher, or that 
 He willed her to do for His Cliurch what He made her worthy 
 to do for Himself? If the Divine Word, by whom all things 
 were made, " was auhjeot to " His own creature, as a child is 
 subject to his mother, and Mary ruled Him who rules the 
 universe, — is it " idolatry " to suppose that she has any intluence 
 over Him now, that He continues to treat her as a Mother, 
 or that He grants requests which she presents to Him in heaven, 
 because He obeyed so promptly those which she addressed to 
 Him on earth? If He wrought His tirst miracle to give 
 pleasure to her, and to relieve a transient pang which had 
 moved her gentle pity, and if He did this, as she evidently 
 knew He would, though " the hour was n 3t yet come," — is it 
 "idolatry" to suppose that she still continues to call His atten- 
 tion to the wants of her clients, or that He continues to supply 
 them at her word ? If His sacred Passion was the expiation 
 of our guilt, who were not consulted about it, and neither aj)- 
 proved nor dissuaded it, but are constantly renewing it by our 
 sins, — is it " idolatry " to praise and exalt her who generously 
 acquiesced, for the love of us, in the death of that dear Son to 
 whom she had given birth ? If the Precious Blood which was 
 shed on the Cross cancelled death, and satisfied the justice of 
 God, — is it "'idolatry" to assert, as one of her titles to our 
 reverence, that this life-giving Blood, by which we are saved, 
 first flowed in Mary's veins ? 
 
 Once more : If to have been only a servant of God shall 
 win, in spite of defects and shortcomings, such a recompense 
 as " it hath not entered the heart of man to conceive," — is it 
 " idolatry " to imagine that anything higher was reserved for 
 her whom He chose to be His mother, and whom He had 
 
224 Ii'8i:, Ipsa, Ii'slm. 
 
 already made so great by the majesty of His gifts, that nothing 
 could make her greater but the glory of her maternity 'i It" 
 Catholics have never ceased to adore the Divinity of her Son, 
 and to worship the sacred mysteries of the Trinity and the In- 
 carnation ; and if heretics, after professing to refuse devotion 
 to her only out of reverence for God, have come in every land, 
 to doubt or deny the highest truths of Revelation, — is it " idola- 
 try '' to hold that the former proves devotion to her to he the 
 safeijuard of faith ^ and to see, in the latter, evidence that men 
 who begin by declining to honor the mother are sure to end by 
 blaspheming the Son '{ Tiie Anglo-ritualist Union Review, 
 quoted in the second letter of this Rejoinder, proves this. It 
 says : ^^Westorianisin,^'' that is a denial of Christ's humanity, 
 ^''prevails to a very great extent among English Chii^'chmen, 
 and its withering ejfects are very difficult to shake off even hy 
 those who have long become wthodox in their theoretical 
 creed.''^ Terrible and affrighting confession ! "/;! is also trxie^"* 
 the Review adds, " and deserves c&nsideration, that there has 
 been hitherto no marked tendency to heresy on the subject of the 
 Incarnation among Roman Catholics, while where tJie dignity 
 of the Blessed Virgin has been underrated, heresies have speed- 
 ily crept in.''^ I refer your readers to the full quotation. 
 
 Lastly : If Anglicans and Ritualists are distinguished, first, 
 by indifference, and then by dislike, to the blessed Mary until 
 "they can no longer hear her named without feeling tormented 
 as were the demoniacs by the presence of our Lord, and their 
 liatred finds too often vent in blasphemies which belong not to 
 man, but to those evil spirits which then possess them," — is it 
 " idolatry " to find in this a verification of the words which 
 were spoken from the beginning : " I will put enmities between 
 thee and the woman, and thy seed and her seed," and to remind 
 the Yicar of the lessons for him in the peaceful stability of 
 Catholics who honor Mary, compared with the dismal apostasy 
 of the theological " bone of his bone," who contemn her, not- 
 withstanding the famous " sermon " forced from him by his 
 necessities in this discussion ? ' 
 
 ' See Marshall's My Clerical Friends. 
 
A Rejoinder. 225 
 
 LETTER XVIII. 
 
 IPSE, IPSA, IP8UM — A REJOINDER. 
 
 To the Editor of the Globe : 
 
 Sib, — lu my last two letters I was occupied in stating the 
 true doctrine of the Incarnation, and in drawing from it some 
 idea of Mary's greatness. I have made it clear that in the 
 hierarchy of creatures the highest place must needs Ijelong to 
 her through whom the Creator received a created nature. In 
 the Incarnation the spheres of the Infinite and the Finite 
 touched at a point. In the finite sphere that point was Mary, 
 In this truth Protestants ought to discover that there is a sig- 
 nificance. What was her greatness ? Was it that she was the 
 mother of a great Prophet ? No ! To be the mother of the 
 greatest child of earth that the Jew of old, or the later Nestorian, 
 could conceive — this was not Mary's greatness. She was not 
 the mother of the highest mere creature ; she was herself the 
 highest in the scale of mere creatures, because the Creator was, 
 in His humanity, her Son. That which we know of God's serv- 
 ants is their work. The work allotted to Mary was the Divine 
 Maternity. Those who admit that this immeasurable gift was 
 hers, yet see nothing in it. who speak as if it was hers by acci- 
 dent, and might have equally been another's — whereas it was 
 hers by an original predestination, with her solemn consent, 
 and in concurrence with the plenary grace which prepared her 
 for it, — those who believe that not a sparrow falls to the ground 
 without God's will, yet who find nothing noteworthy in the 
 highest elevation to which God has ever advanced the creature 
 formed in His own image — such persons " have eyes and see 
 not." It is not from any real force in the objections urged by 
 Protestants that their blindness in this matter arises. It comes 
 from the superficiality of the unspiritual intelligence, hardness 
 of heart, and consequent lack of spiritual insight. To believe 
 vitally in matters of religion, one must love : " With the heart 
 man helieveth unto salvation.''^ As Christianity built upon the 
 heart originally, so it must vanish out of the world — and the 
 
226 Ipse, Ipsa, Ipsum. 
 
 process may be so gradual as to be imperceptible — in propor- 
 tion as a decay of charity makes the heart superficial by mak- 
 ing it hard. The Pagan nature was hard, harder even in the 
 polished Greek than in the rough Roman, and for this reason 
 it was superficial and vain, Greek art loved the beautiful, and 
 could, on occasion, show forth the terrible ; but the pathos that 
 everywhere underlies human life it could not feel, or chose to 
 ignore. Pagan philosophy was like Pagan art. It was super- 
 ficial and hard, and for that reason it was vain. It was proud 
 of the body and proud of the mind ; and in a balanced con- 
 dition of both, it placed its ideal of perfection. But Christi- 
 anity exalted the soul, in which alone is to be found the charac- 
 teristic excellence of humanity. The intellect is a feverish 
 activity within a narrow sphere ; the human soul has a passive 
 power in the depth of which lies the boundless receptivity of 
 Faith. In what Paganism would have despised as the soft, the 
 feeble, the womanly in human nature, lay that which united 
 with weakness the strength conceded to weakness, and 
 the gift of spiritual fruitfulness. This is why the Prot- 
 estant intelligence so often fails to see the greatness of 
 Mary. It fancies itself shocked when she is called the " high- 
 est of creatures"; yet if some German dreamer or mystic un- 
 dertook to prove that St. Michael or St. Gabriel wei;e the high- 
 est of creatures, it would find nothing alarming in such ele- 
 vation. Nay, if it chanced to light on a text or two, wliich, in 
 its estimation, assigned that rank to the Blessed Virgin, with a 
 better theology, a whole world of false philosophy might, per- 
 haps, melt like mist ; and those who have persuaded themselves 
 that the veneration of the highest creature puts her in the place 
 of God might discover — what a true Theism teaches the child 
 and the unlearaed believer — that between the Infinite and the 
 Finite, whether in the highest or the lowest example of the 
 latter, the distance must ever remain infinite. 
 
 Again : In this attitude of the Protestant mind towards Mary, 
 ever blessed, I find a parallel to its treatment of our dear Lord 
 Himself. Not onl_> those who walked with Him in the days 
 of His humiliation did not know Him, but even now, after His 
 kingdom has been established for nearly nineteeix centuries 
 
A TIejoindeb. 227 
 
 upon earth, multitudes deny His Divinity, and vindicate that 
 denial out of the Gospel ; while other multitudes who think 
 that they helieve it, dishelieve it, unconsciously (I hope) assign- 
 ing to Him a double Personality as well as two Natures, and 
 denying, consequently, that His mother is the "Mother of 
 God." Holy Scripture is confessedly appealed to both by those 
 
 • who assail and those who confess the Divinity of Christ. It is 
 ajjpealed to no less by those who assail and those who 
 confess the greatness of Mary. As to the place as- 
 signed to others in the Scriptures — to Moses, to David, 
 to St. Paul, or St. John — there is no doubt. The Bible 
 is only challenged on both sides in the case of those two 
 whose position, though infinitely ■unequal,via.& alike exceptional 
 — the Creator Incarnate and the creature who was made the 
 instrument of the Incarnation. Dr. Jebb, Bishop of Limerick, 
 was a prelate of that defunct Irish Establishment so long an 
 incubus and a hlotch upon Catholic Ireland. He, who with 
 Alexander Knox, in some sort anticipated the High Church 
 movement in England, (see Contemporary Review, August, 
 1887,) makes a striking statement in one of his works. The 
 Eoman Catholic Church, he says, has been preserved by a 
 special Providence, because it alone was found to be the iiiex- 
 })ugnable citadel of the doctrine of the Trinity — the various 
 Protestant bodies having always betrayed a tendency to Arian- 
 ism or Unitarianism. No wonder that it should be thus with 
 them. Arguments strictly analogous to those urged against 
 
 , the greatness of Mary are used against the Divinity of her 
 Son ; and the same general objection is made, viz. : That so 
 great a mystery, if revealed at all, must needs have been re- 
 vealed plainly. We meet, too, identically the same misconcep- 
 tions. " What you give to Mary," urges one objector, " you 
 take from Christ." " What you give to Christ," the Unitarian 
 adds, " you take from God." One would imagine the Vicar sided 
 with the Unitarian from the exulting magnanimity with which 
 he surrenders to him the testimony of the " Three Heavenly 
 Witnesses" (1 John v. 7, 8), omitted in the Revised Version. 
 I had rather say that the world could better spare a whole bench 
 of Anglican Bishops — the whole Lambeth Conference — than 
 
228 Ipse, Ipsa, Ipsum. 
 
 one single verse of Holy Writ which bears wdtness to Christ's 
 Divinity and the mystery of the Blessed Trinity. 
 
 Mary's maternity, which was the crown of creation, and the 
 way by which its Creator became its Redeemer, conferred upon 
 her a greatness which cannot be augmented. Even the wokli> 
 goes on repeating that it was this idea that elevated woman- 
 hood, and led the way to a spiritual civilization ; yet what that 
 idea is, it can hardly answer in detail. The thought of her 
 trembles on the surface of its troubled intelligence like the 
 dawn upon a lake. In its knowledge, and even in its ignorance, 
 it is reverential. It reverences in her the image of her Son. 
 It recognizes also her own image in the Saints, and in those 
 most Uke the Saints upon earth. I could fill a column with 
 tributes from Byron, Wordswortli, Coleridge, Holmes, Long- 
 fellow, Willis, and Poe. The Ritualist controversialist of the 
 Littledale stripe alone is bitter when he treats of her. The 
 world, so far as it does not absolutely disown its Divine Lord, 
 pays a homage it scarcely intends to pay to the great maternal 
 sanctity. This is not wonderful. The world is protected even 
 by indifferentism itself from some aberrations — from that dis- 
 torted vision, for ir^soancc, which is produced by such polemical 
 fanaticism as I am now considering ; and the common sense on 
 which it prides itself teaches it that the Religion of the Incar- 
 nation must ever be, what it has ever been, the cause of "Jesus 
 and Mary^ The Catholic Church is the church of the Incarna- 
 tion, and therefore only in her are " Jesus and Mary " to be 
 found ever and inseparably united — only there are they truly 
 at home. Let me prove all this out of the mouths of Anglican 
 witnesses. 
 
 " The pious and affectionate Bishop Hall," as Pusey calls 
 him, writes: 
 
 *' But how gladly do we second the Angel in the praise of 
 her, which was more ours than His ! How justly do we bless 
 her, whom the Angel pronounces blessed ! How worthily is 
 she honored of men, whom the Angel proclaims blessed of 
 God 1 blessed Mary, he cannot bless thee, he cannot honor thee 
 too much, that deifies thee not! That which the angel said of 
 thee, thou hast prophesied of thyself ; we believe the Angel, 
 
A Ee-joindeb. 229 
 
 and thee : 'All generations shall call thee blessed,' by the Fruit 
 of whose womb all generations are blessed." 
 
 Bishop Pearson, styled by Pusey " exact and theological," 
 writes : 
 
 '' The necessity of believing our Saviour thus to be ' born of 
 the Virgin Mary,' will appear both in respect of her who was 
 the mother, and of Him Who was the Son. 
 
 " In respect of her it was therefore necessary that we might 
 perpetually preserve an esteem of her person, proportionable 
 to so high a dignity. It was her own prediction, ' From hence- 
 forth all generations shall call me blessed '; but the obligation 
 is ours to call her, to esteem her so. If Elizabeth cried out 
 with so loud a voice, ' Blessed art thou amongst women,' when 
 Christ was but newly conceived in her womb, what expressions 
 of honor and admiration can we think sufficient, now that 
 Christ is in heaven, and that mother with Him ? Far be it 
 from any Christian to derogate from that special privilege 
 granted her, which is incommunicable to any other. We can- 
 not bear too reverend a regard unto the ' Mother of our Lord,' 
 60 long as we give her not that worship which is due unto the 
 Lord Himself. Let us keep the language of the primitive 
 church : ' Let her be honored and esteemed ; let Him be wor- 
 shipped and adored.' " 
 
 The learned but controversial Bishop Hickes writes : 
 
 "God the Father^ who was to prepare a body for His 
 Eternal Son, as it is written, ' a Body hast Thou prepared Me,' 
 , would not form it of the substance of a sinful woman ; but His 
 own essential holiness, as well as the mysterious decency of the 
 dispensation, would prompt Him to form it of the substance of 
 one, that like the king's daugliter in the psalm, was ' all-glorious 
 wiBtlin,' and a pure and spotless Virgin, both in body and 
 mind. The fullness of the Godhead would not dwell bodily 
 in a wicked woman, nor would she be deceived and led away 
 by the serpent, whose heel was to bruise the serpent's head. 
 {Here is Ipsa from one of the Vicar'' s oivn Bishops !) To 
 be chosen for the Mother of God was the greatest honor and 
 favor that ever God conferred upon any human creature. 
 None of the special honors and favors that He did to any of 
 
230 Ipse, Ipsa, Ipsum. 
 
 the saints before or since are equivalent to the honor of being 
 the Mother of God, and, therefore, we may be sure that God 
 who said, ' Them that honor Me, I will honor,' would not have 
 done so great an honor to any daughter of Abraham, but to 
 one who best deserved it, who had no superior for holiness 
 upon earth. If we had no particular account of her graces, we 
 might naturally conclude all this from the history of our Lord's 
 Incarnation ; for nothing less than a superlative hohness could 
 receive such a testimony of Divine honor from the Holy 
 Trinity. She was, as it were, the spouse of God, Co-parent 
 with Him of the wonderful Imnianuel, who was God and 
 man, ' God of the substance of the Father, begotten before the 
 worlds ; and man of the substance of His Holy Mother, born 
 in the world,' 'Perfect God and perfect Man,' 'yet not two 
 but one Christ.' .... And therefore it is our duty, who have 
 the benefit of her example, to honor and celebrate her name 
 and commemoraij her virtues, and set forth her praises, in 
 whom there was a concurrence of so many Divine accomplish- 
 ments, etc. If the names of other saints are distinguished 
 with miniature, hers ought to shine with gold, especially, if we 
 consider that she, of all the virgin daughters of Israel, had tlie 
 honor to be chosen by the Holy Trinity for the mother of our 
 Lord. ' What shall be done to the woman whom the King of 
 Kings delighted to honor ? ' Certainly if we should hold our 
 peace and refuse to praise her among women, the stones of the 
 church would cry out, 'the stone shall cry out of the wall, and 
 the beam of the timber shall answer it.' Wheresoever tlie 
 Gospel is preached, that which she hath done and suffered for 
 our Lord ought to be spoken of for a memorial of her, from 
 whom He took that very Body which was crucified, and that 
 precious Blood which was shed for the remission of our sin." 
 
 Again, the Kev. Dr. Frank writes : 
 
 " I shall not need to tell you who this ' she ' or who this 
 ' Him.' The day rises with it on its wings. The day wrote 
 it with the first ray of the morning sun upon the posts of the 
 world. The angels sang it in their choirs, the morning stars 
 together in their course. The Virgin Mother, the Eternal 
 Son I The most blessed among women, the fairest of the sons^ 
 
A IIkjoinder. 231 
 
 of men. The woman clothed with the sun, the sun com- 
 passed with the woman / she the gate of heaven ; He the 
 King of Glory, that came forth. She the mother of the Ever- 
 lasting God : He God without a mother ; God blessed for ever- 
 more. Great persons as ever met upon a day." 
 
 For uttering thoughts not more beautiful than these, St. 
 John of Damascus, in the "Mission Chapel," so called, was 
 characterized as a " blind guide leading the blind multitude ! " 
 
 Again, George Herbert writes : 
 
 I would address 
 My vows to thee most gladly, blessed Maid, 
 And mother of my God, in my distress. 
 
 Thou art the holy mine, whence came the f^'Bi, 
 The great restoration for all decay 
 
 In young and old. 
 Thou art the cabinet where the jewel lay — 
 Chiefly to thee would I my soul unfold. 
 
 I can fitly close these quotations with Keble's beautiful little 
 poem on " The Annunciation," from " The Christian Year." 
 Your readers will remember thfit Keble, with Pusey and Car- 
 dinal Newman, started, in 1833, the " Tractarian Movement," 
 from which Ritualism " cropped up " a few years ago. Froude 
 says that Keble and Pusey were the ciphers — Newman the 
 indicating number. Keble lived and died a quiet country 
 parson of the English religion ; Pusey, years before his death, 
 practically quitted it without formally joining the Catholic 
 Church, although he preached and practiced nearly all her 
 doctrines, while Newman, drawing the logical conclusions 
 from their common premises, reverted to the old religion, be- 
 came a "benighted Romanist," and preserved, at least, his 
 intellectual self-respect. 
 
 I ask your readers' attention to the last stanza of the poem. 
 The Vicar has given us nothing more "extravagant" from 
 " Liguon and the Raccolta " than the utterances of Keble and 
 Bishop Hall, to say nothing of Hickes and Frank : 
 
232 Ipse, Ipsa, Ipsum. 
 
 Ave Maria ! Blessed Maid I 
 Lily of Eden's fragrant shade, 
 
 Who can express the love, 
 That nurtured thee, so pure and sweet, 
 Making thy heart a shelter meet 
 
 For Jesus' Holy Dove ? 
 
 Ave Maria! jn.' her blest. 
 
 To whom, caressing and caress'd, 
 
 Clings the Eternal Child : 
 Favour'd beyond archangels' dream. 
 When first on thee with tenderest gleam 
 
 Thy new-born Saviour smiled. 
 
 Ave Maria ! Thou whose name 
 All hut adoring love may claim. 
 
 Yet may we reach thy shrine; 
 For He, thy Son and Saviour, vows 
 To crown aU lowly lofty brows 
 
 With love and joy like thine. 
 
 These quotations well express the thoughts of a few choice 
 minds in Anglicanism, but alas! they are not Anglican 
 thoughts. The Vicar has long since confessed that " it is the 
 hard and sorrowful lot of the English Church " to be among 
 those who dishonor the mother of God. "Well he knows that 
 no sectaries have surpassed, few have equalled Anglicans, in 
 ingratitude and irreverence towards her in whom the Most 
 High became Incarnate. These thoughts came to Anglican 
 hearts from a higher spiritual zone than that whicli can only 
 ' believe in a motherless Saviour, as it believes only in a divided 
 church — they came from the Church of the Incarnation, the 
 home of " Jesus and Mary." 
 
 LETTER XIX. 
 
 IPSE, IPSA, IPSUM — A REJOINDER. 
 
 To the Ediim of the Globe : 
 
 Sib, — As an introduction to my examination of the quo- 
 tations from " Liguori and the Raccolta," T devote this letter 
 
A Rejoinder. 233 
 
 to Dr. Pusey, whom, by the Vicar's blundering perverseness, 
 your readers have doubtless set down as a witness most hostile 
 to us. Indeed I propose nothing less than to vindicate his 
 memory against the dishonor the Vicar seeks to put upon 
 it. He invokes the authority of Pusey's name to cloak his 
 own malice and ignorance, and uses it as a theological scare- 
 ' crow to divert the attention of logical and honest Protest- 
 ants from his own humiliating position. He makes him 
 sponsor for charges against the Catholic Church at which 
 Pusey would stand aghast. This is an injustice to Pusey 
 which I cannot permit. After Newman had become in Eng- 
 land the "Achilles of the City of God," Pusey, now the 
 " Hector of a doomed Troy," labored with unbounded zeal and 
 ability for fifty years to propagate some of the most funda- 
 mental Catholic dogmas. His essay on Baptismal Regener- 
 ation, scouted by bis own church in the Privy Council judg- 
 ment in the Gorham case, is the most thorough and exhaustive 
 one in English. It has had an incalculable influence over the 
 theological mind of the Episcopal Church in England and 
 America in laying the foundation of a right belief in sacra- 
 mental grace, and thus preparing the way for the reception 
 of the entire Catholic system. The same may be said, in part, 
 respecting the doctrine of the Real Presence, the authority 
 of Tradition, and other points. By dint of study, meditation, 
 and prayer he worked his way with difficulty through thickets 
 and morasses back to the very threshold of the Catholic Church. 
 Why should I stand by and hear his name dishonored by 
 one who to-day ungratefully enjoys the fruits of Pusey's toil 
 amid the wreckage of Christianity in the Anglican Establish- 
 ment? Why should I offer a stinted homage to his devout 
 and deeply religious spirit, the purity and goodness of his life, 
 and the profound learning, in certain departments, which he 
 brought to the service of the Catholic cause ? It is a great gain 
 that thousands to-day in the Anglican Church confess truths 
 revealed by God which they once blasphemed or ridiculed. 
 And, more than this, it is a gain still greater that by degrees 
 the prejudices which have so long veiled the minds of Angli- 
 cans of all classes in Egyptian darkness, and made it morally 
 
234 Ipsk, Ipsa, Ipsum. 
 
 impossible for them to see tlie brightness and glory of the 
 Catholic Church, have already been removed from the hearts 
 of thousands. An ordinary Anglican, fifty years ago, really 
 and tinily believed all the monstrous, almost unimaginable 
 horrors which have been handed down by a Protestant tradi- 
 tion to the dishonor of the church. Such a man was, humanly 
 speaking, as little likely ever even to think of becoming a 
 Catholic as to think of becoming a Mahometan or a Hindoo. 
 He never thought of looking into a Catholic church, or of 
 opening a CathoHc book. How utterly he was in darkness as 
 to what it all meant we may imagine, when such a man as 
 Cardinal Kewman records that as late as 1833, when he had, 
 been for some years '' in orders," and had already written his 
 learned work on the Arians, he " knew nothing of the presence 
 of the Blessed Sacrament " in the Catholic churches into which 
 he accidentally strayed while waiting at Palermo for a passage 
 to England. Instead of this totally ignorant generation sin- 
 cerely believing that all the points in which the "Koman 
 Church " differed from their own were " pagan superstitions " 
 and "abominations," the Ritualists are giving us a generation 
 thousands of which will have been trained from their child- 
 hood to believe that all the distinctive doctrines of the Catholic 
 Church against which Protestants have for centuries been blas- 
 pheming, are living and life-giving truths — the Real Presence, 
 the Sacrifice of the Mass, Confession and Absolution, the Re- 
 hgious Life and Yows and the Invocation of the Saints. All 
 these things, which the last generation beheved to be worse 
 than Paganism, they know to be truth and life. After New- 
 man's reversion Pusey continued the Tractarian Movement in 
 the Church of England with increased vigor, and he devoted to 
 it every power and faculty he possessed — position, wealth, learn- 
 ing, and intellect. The result was that multitudes of souls have 
 been brought by him from far-distant wanderings in regions of 
 darkness and cold, to a position, as yet, indeed, outside the 
 church, but yet sufficiently near to her to ensure their feeling 
 her attraction. Besides, how many of his disciples have now 
 the happiness to be Catholics? Outstripping their master, 
 seeking a clearer atmosphere than that in which he was con- 
 
A Rejoindek. 235 
 
 tent to dwell, a broader and firmer grasp of divine verities 
 than that which he possessed, they have found, one after an- 
 other, their way to the region of light, the fullness of truth. 
 Pius IX. used to liken him to a church bell, summoning others 
 to the household of faith, but remaining himself without. 
 The submission of so many of his valued and trusted associ- 
 ates to the Catholic Church was a great sorrow to Puscy. 
 Why did he not follow them? It might almost seem, to hu- ^ 
 man eyes, as if his excellences and virtues merited the grace 
 which was given to many others who, as far as human judg- 
 ment can deem, showed far less disposition to faith. A 
 mighty question, indeed, and one upon which all speculation 
 must be more or less unsatisfactory. For myself, I do not 
 hesitate to express my helief that he died in the bosom of the 
 Catholic Church, and that he met his Maker with the eternal 
 sunshine of the full-orbed glory of Catholic truth beaming in 
 his face. 
 
 How was Pusey treated by the Anglican Establishment 
 which he labored so long and so faithfully to Catholicize and 
 vivify ? Let the London Times answer : " By the concurrence 
 of an infinite number of witnesses Dr. Pusey is the nominal 
 
 founder of the existing phase of the Church of England 
 
 He has seen an incessant warfare of controversy, litigation, and 
 rival demonstrations. He has heard of more hostile charges 
 than man could remember or read. But he has seen all sides 
 agree in acknowledging Dr. Pusey to be the author of this 
 restoration or of this corruption. It is he that has scattered 
 blessings over the land or curses. Half the English theological 
 world has reverenced him as a saint, .... Tialf have found no 
 charge or insinuation too bad for him. It is Dr. Pusey who 
 has been the Reformer or the Heresiarch of the Century." I 
 beg to give your readers a sample of the " curses " attributed 
 to Pusey as reckoned by his Low Church brethren. Two 
 months before Pusey's death the Rev. Mr, Smelt, speaking 
 before a Bible society, concluded his speech with this perora- 
 tion : " If we ' take stock ' of the result of two generations of 
 Ritualistic teaching, we find that {a) our schools are schools of 
 free-thought ; (J) our churches are Mass-houses ; {c) our litera- 
 
236 Ipse, Ipsa, Ipscjm. 
 
 ture is steeped in slcepticism even when it shrinks from an 
 open rejection of revelation ; (d) license revels in our institu- 
 tions ; (e) vice riots in our streets ; (f) an ever increasing laxity 
 of morals pervades all grades of society ; ((/) venality, which 
 does but correspond to the absence of principle among public 
 men, is rampant throughout the constituencies ; (A) while anar- 
 chy, threatening to turn to rebellion, meets us on all sides and 
 in every form ! Such, when we sum them up, are the fruits — 
 call them rather the^A*«^fruits, for there are worse to come, of 
 the much-vaunted Catholic movement, which its abettors de- 
 clared, and its dupes believed, was destined to purify the 
 Church and revivify the State. Such is the price we have to 
 pay for converting the Protestant Minister into the Massing 
 Priest ! May God in His mercy forgive us and send us help 
 from His holy place ! " This I take from that amiable Low 
 Church organ, the Pock. Oxford University, which Canon 
 Liddon says may *' in a few years at most " cease to be a Chris- 
 tian university, suspended Pusey from its pulpit for two years 
 because of a sermon delivered there on the Real Presence. He 
 declared to his bishop, Wilberforce, his belief in Purgatory 
 and the Invocation of Saints, and the bishop scolded and tried 
 to " bully " him. The preface to his sermon on " The Entire 
 Absolution of the Penitent " is one long and fervid recom- 
 mendation of the practice of Confession, and he impresses upon 
 men that Confession is the only satisfactory way to ensure a 
 quiet conscience and that therefore it is '' generally necessary." 
 He acted as Confessor and Director to persons of all classes and of 
 both sexes all over England, and published a long letter in de- 
 fence of the principle that " the Church of England leaves her 
 children free to whom to open their griefs." Again Bishop Wil- 
 berforce, whose daughter and three of whose brothers became 
 Catholics, "charged" against him. "The fact remains," he 
 says, " you seem to me to be habitually assuming tiie place and 
 doing the work of a Koman Confessor, and not that of an 
 English clergyman." The Bishop then prohibiied him from 
 performing any ministerial act in his diocese. Pusey went 
 right on adapting Catholic books of devotion for Anglican use. 
 Again Wilberforce fulminated and addressed to Pusey these 
 
A Kejoindeu. 28Z 
 
 words : " Events have deepened my conviction that the effect 
 of your ministry has been in many cases to lead those who fol- 
 low your guidance to become dissatisfied with the pure Scrij> 
 tural teaching and services of our own church and to join the 
 .Roman schism." And again the Bishop tells him : " You 
 'nourish amongst those whom you guide religious principles 
 and practices for which the Church of England affords no war- 
 rant, but which belong, and so ultimately surely lead, to the 
 Church of Rome." Day after day the Bishop's prophecies 
 were fulfilled as one after another in rapid succession Pusey's 
 associates and adherents became Catholics. I cannot enlarge 
 on this now. Dean Hook was a celebrated moderate High 
 Churchman in these times. In a letter to The Guardian he calls 
 Pusey and hie friends " Romanizer8,"and sums up their work in 
 these words : "I now find them calumniators of the Church of 
 England, and vindicators of the Church of Rome ; palliating 
 the vices of the Romish system, and magnifying the deficien- 
 cies of the Church of England ; sneering at everything Angli- 
 can, and admiring everything Romish ; students of tlie Breviary 
 and Missal, disciples of the schoolmen, converts to mediceval- 
 ism, insinuating Romish sentiments, circulating and republish- 
 ing Romish works; introducing Romish practices in their 
 private, and infusing a Romish tone into their public devo- 
 tions ; introducing the Romish confessional, enjoining Romish 
 penances, adopting Romish prostrations, recommending Roinish 
 litanies, muttering the Romish shibboleth, and rejoicing in the 
 cant of Romish fanaticism, assuming sometimes the garh of 
 the Romish priesthood, and venerating without imitating their 
 celibacy, defending Romish miracles, and receiving as true the 
 lying legends of Rome; almost adoring Romish saints, and 
 complaining that we have had no saints in England since we 
 purified our church ; explaining away the idolatry, and pining 
 for the Mariolatry of the Church of Rome ; vituperating the 
 Enghsh Reformation, and receiving for the truth the false doc- 
 trines of the Council of Trent, etc., etc. It is sometimes asked 
 why we should be continually attacking the Church of Rome ? 
 When this question is put to us, I admire the subtlety, but not 
 the candor of the querist. It is not against EomanistSj but 
 
238 Ii'8K, Ipsa, Ii-sum. 
 
 against Romanizers tliat we write ; against those who are doing 
 the work of the Church of Rome while eating the breud of the 
 Churcli of Enghmd." For all the facts given above I refer 
 your readers to the " Life of Bisliop Wilherforce," London, 
 1881 ; and the "Life of Dean Hook," LonJon, 1878. 
 
 I now ask your readers' attention to some remarks on the 
 Eirenicon^ often referred to by the Vicar. Here, too, he has 
 done injustice to Pusey. This work is in three volumes. The 
 fimt is a letter to Keble, and the second and third, severally, 
 letters to Father Newman occasioned by his reply to i\\Q first. 
 For years before Pusey's death he worked earnestly to bring 
 about a union between the Catholic and Anglican churches. 
 He was dissatisfied with the individual secessions to Home and 
 desired to bring about a *' corporate reunion," by which he and 
 his party ^' through mutual explanations," might go over to 
 Rome in a body — " lolthout calling upon the Church of Home 
 to ahandon anything to which she had 'pronounced to he ' de 
 fide ' " — of faith. These are Pusey's very words {Eirenicon, 
 vol. 2, p. 7). That is to say, he was ready to accept all the 
 dogmatic teaching of the Catholic Church. " I have long been 
 convinced," he writes, " that there is nothing in the Council of 
 Trent which could not be explained satisfactorily to us, if it 
 were explained authoritatively — i. e., by the Roman Church 
 itself, not by individual theologians only." Pusey's Letter to 
 tlie London WeeHy Register, Nov. 22, 1865, written to 
 thank the editor " with all my (his) heart for your (his) kind- 
 hearted and appreciative review of my (his) Eirenicon?'' To 
 promote the aspirations of this Unionist Movement headed by 
 Pusey, an association was formed known as the " Order of 
 Corporate Reunion." For the same purpose Pusey says he 
 wrote the Eirenicon — a simple overture for peace, as the word 
 implies. It was occasioned by a letter addressed to him by 
 Dr. Manning, entitled : " The "Workings of the Holy Spirit in 
 the Church of England" — in which the Archbishop urged 
 upon his old friend that all who believe in the supernatural 
 order, in the revelation of Christianity, in the inspiration of 
 Holy Scripture, in the divine certainty of dogmatic Tradition, 
 in the divine obligation of holding no communion with heresy 
 
A Kejoindek. 239 
 
 and schism, are logically drivon in upon the lines of the only 
 etronglKild which God has constituted as " the pillar and <i;round 
 of the truth " — the Catl'-olic Church. I have this letter now 
 before me, and if your readers desire to get an idea of the 
 cogency of the argument by which the appeal to Pusey was 
 supported, let them read the article by Cardinal Manning in 
 the current number of the North American Rcvlev\ entitled : 
 "7y<<? Gladntone-IiujersoU Contraversy: The Church a Witness 
 to Herself:' 
 
 One of the stumbling-blocks in the way of the reconciliation 
 with Rome which Pusey sought, was the devotion of Catholics 
 to the Mother of God. He poured into the first volume of tlie 
 Eirenicon all his difficulties, prepossessious, and, to the Catholic 
 mind, bewildering misconceptions and apparently perverse mis- 
 understandings on the subject, but he said not a word about his 
 own belief on the greatness of Mary . From this volume the Vicar 
 lias taken, almost verlatim, that " wider view of the Roman 
 cultus of Mary" spread out in his last "Stricture," and with- 
 out a single reference to the second volume in which Pusey 
 explained, neutralized, and practically retracted the violent 
 criticisms of his first volume — as I will show. For so heinous 
 a crime against candor, honesty, and truth, and the memory of 
 an honest-minded man, I know of no parallel in all the annals 
 of misrepresentation. This is a grave misfortime for himself 
 as well as a crying injustice to Pusey. And now to the 
 proof. 
 
 Cardinal (then plain Father) Newman, in reply to the first 
 volume, the original Eirenicon, addressed to Pusey his famous 
 letter, than which there has never been written a more mas- 
 terly and faultless specimen of Patristic and Scriptural exege- 
 sis. Other writers, indeed, had catalogued and exposed what 
 the Eirenicon contained of misstatement, misquotation, unfair 
 insinuation and conclusion. But the appearance of Dr. Xew- 
 man on the scene was that " of the great Achilles moving to 
 the war," The gleam of well-worn armor flashes on the eye, 
 and the attention of both armies is riveted on him as he lifts 
 his spear. He cannot nmtter his favorite motto ; 
 
240 Ipse, Ipsa, Ii'sum. 
 
 And well shall they perceive that, till this hour, 
 I paiised from war (Iliad, B. xviii., L. 125) ; 
 
 for it is but lately that he struck down and kicked oflE the 
 field the swaggering bully Kingsley, hardly worthy of his 
 steel. It is different now. He will begin in true Homeric 
 fashion with a complimentary harangue to the champion on 
 the other side ; but then will come the time for blows — blows 
 of terrible force, dealt ont with that gentle affectionateness 
 which ever characterized the friendship of these two great 
 souls. Dr. Newman begins by a generous tribute to Dr. Pusey 
 himself, and to those whom he is supposed to influence. He 
 allows him to have every right to mention the conditions on 
 which he proposes to become a Catholic, as well as the rigiit to 
 state what it is that he objects to, as requiring explanation in 
 the Catholic system. But then the tone changes and business 
 begins. Dr. Newman tells his old friend in the plainest 
 way that " tliere is much both in the matter and manner of 
 his volume calculated to wound those who love him well, but 
 truth more"; and he points out the glaring inconsistency 
 of " professing to b*^ composing an Irenicon while treating 
 Catholics as foes"; and characterizes in his happy way, the 
 proceeding of Pusey as " discharging an Olive branch as from 
 a catapult." " The hundred pages which you have devoted to 
 the subject of the Blessed Virgin," he tells him, " give a one- 
 sided view of our teaching about her." Few have charac- 
 terized these pages in stronger terms than Dr. Newman. lie 
 asks Pusey : " What could an Exeter Hall orator, what could 
 a Scotch commentator on the Apocalypse, do more for his own 
 side of the controversy by the picture he drew of us i " Fur- 
 ther on he pointedly reminds him that he all (lie time hneio het- 
 ter. This brings me to the important point. After a proof 
 from the Fathers as to the Catholic doctrine about the Blessed 
 Virgin, he says to Pusey : " You know what the Fathers assert ; 
 but, if so, have you not, my dear friend, been unjust to your- 
 self in your recent volume, and made far too much of the dif- 
 ferences which exist between Anglicans and us on this particu- 
 lar point ? It is the office of an Irenicon to smooth difficulties. 
 
A Rejoinder. 241 
 
 .... Had you happened in your volume to introduce your 
 notice of our teaching about the Blessed Virgin, with a notice 
 of the teaching of the Fathers concerning lier, which you fol- 
 low, ordinary men would have considered that there was not 
 much to choose between you and us. Though you appealed 
 ever so much, in your defence, to the authority of the ' Un- 
 divided Church,' they would have said that you, who had such 
 high notions of the Blessed Mary, were one of the last men . 
 who had a right to accuse us of quasi-idolatry. When they 
 found you with the Fathers caUing her Mother of God, Second 
 Eve, and Mother of all Living, the Mother of Life, the Morn- 
 ing Star, the Mystical New Heaven, the Sceptre of Orthodoxy, 
 the AU-undefiled Mother of Holiness, and the like, they would 
 have deemed it a poor compensation for such language, that 
 you protested against ^er being called a Co-Redemptress or a 
 Priestess. And if they were violent Protestants, they would 
 not have read you with the relish and gratitude with which, as 
 it is, they have perhaps accepted your testimony against us. 
 .... They would have felt in this case that they had the same 
 right to be shocked at you as you have to be shocked at us ; 
 and further, which is the point to which I am coming, they 
 would have said, that, granting some of our modern writers go 
 beyond the Fathers in this matter, still the line cannot be logic- 
 ally drawn between the teaching of the Fathers concerning the 
 Blessed Virgin and our own. This view of the matter seems 
 to me true and important ; I do not think the line can be satis- 
 factorily drawn." And again he urges on Pusey : " As you 
 revere the Fathers, so you revere the Greek Church ; and here 
 again we have a witness on our behalf, of which you mvst he 
 aware as fully as we are, and of which you really must intend 
 to give us the benefit. In proportion as the Greek ritual is 
 known to the religious public, that knowledge will take off the 
 edge of the surprise of Anglicans at the sight of our devotions 
 to our Lady. It must weigh with them, when they discover 
 that we can enlist on our side in this controversy those ' Seventy 
 Millions ' of Orientals, who are separated from our commun- 
 ion. Is it not a very pregnant fact, that the Eastern churches, 
 so independent of us, so long separated from the "West, 
 
242 Ipse, Ipsa, Ipsum. 
 
 so jealous for Antiquity, should even surpass us in their 
 exaltation of the Blessed Virgin?" Once more he point- 
 edly puts it to Pusey : " The height of our offending 
 in our devotion to the Blessed Virgin would not look- 
 so great in your Volume as it does, had you not deUherately 
 placed yourself on lower ground than your own feelings to- 
 wards her would have spontaneously prompted you to take. I 
 have no doubt you had some good reason for adopting this 
 course, but I do not know it ; what I do know is, that, for the 
 Fathers' sake who so exalt her, you really do love and venerate 
 her, though you do not evidence it in your hook. I am glad 
 then in this place to insist on a fact which will lead those 
 among us, who know you not, to love you from their love of 
 her, in spite of what you refuse to give her ; and lead Angli- 
 cans, on the other hand, who do know you, to think better of 
 us, who refuse her nothing, when they reflect that, if you come 
 short of us, you do not actually go against us in your devotion 
 to her." This is surely inimitable ! The calm gentleness of 
 the language in the above extracts did certainly not conceal 
 from Pusey the gravity and severity of the rebuke adminis- 
 tered, and it " drew " him. 
 
 The second volume of the Eirenicon is the reply to Father 
 Newman on our topic. The third volume is also addressed to 
 him, but its subject is foreign to this discussion. I am to con- 
 sider the second. What an improvement on the original Eiren- 
 icon ! It scarcely appears to bo the work of the same author : for, 
 (1) it contains not one ward throughout calculated to give Cath- 
 olics unnecessary pain, and (2) it speaks strongly on the great- 
 ness of our Blessed Lady, and on the veneration with which 
 Christians should regard her. The very title-page mentions 
 "the reverential love due to the ever-blessed Theotokos" — 
 JMother of God. No wonder the Vicar did not refer to it in 
 his last " Sti'icture." It was probably a revelation to him, and 
 I have no doubt he took courage from it to deliver his " Ser- 
 mon " so-called, of which, else, his hearers had been deprived. 
 He catinot take Littledale and repeat the " Sermon." Not one 
 irhn listened, to it ever before heard its like in any Anglican 
 ch urch in this city. 
 
A Rejdinder. 243 
 
 Pusey begins his volume by admitting the truth of Fatlier 
 Newman's rebuke that he " deliberately " suppressed the ex- 
 pression of his own feelings towards Mary. These are his 
 words: "My omission of any positive statements, in regard to 
 the greatness of the Blessed Virgin, was partly owing, I sup- 
 pose, to my not even imagining that any one could doubt my 
 belief, since the doctrine expressed by that great title Theotokoa 
 (Mother of God), is a matter of faith, an essential part of 
 the doctrine of the Incarnation^ I will now let Pusey fur- 
 nish evidence of the truth of Dr. Newman's assertion that he 
 was the last man who had a right to accuse Catholics of extrav- 
 agant language towards Mary. He says : " (God), in all eter- 
 nity, we both believe, foreordained her who was to be Theotokos, 
 Genetrix Dei, the Mother of God. He, in time, created her ; 
 He endowed her with all those qualities, with which it was 
 fitting that she should be endowed, in whom, ' When Thou 
 tookest upon thee to deliver man. Thou didst not abhor the 
 Virgin's womb.' It was indeed, in my young days, a startling 
 thought, when it first flashed upon me that it must be true, that 
 one of our nature which is the last and lowest of God's rational 
 creation, was raised toanearnessto Almighty God above all the 
 choirs of Angels or Archangels, Dominions or Powers, above the 
 Cherubim, who seem so near to God, or the Seraphim with 
 their burning love, close to His throne. Yet it was self-evi- 
 dent, as soon as stated, that she, of whom He deigned to take 
 His Human Flesh, was brought to a nearness to Plimself, above 
 ' all created beings ; that she stood single and alone, in all crea- 
 tion or all possible creations, in that, in her womb. He Who, in 
 His Godhead, is CoTisubstantial with the Father, deigned, as to 
 His Human Body, to become Consubstantial with her." Let 
 your readers take in the sublimity of thought suggested by 
 this quotation while I remark upon it. When Pusey was twenty- 
 four years old he was elected a Fellow of Oriel College, Ox- 
 ford, along with Newman ; at twenty-eight he was Canon of 
 Christ Church and Royal Professor of Hebrew. How won- 
 derful are the ways of God ! Does the Vicar know the history 
 of the foundation of Oriel ? Perhaps he does, since he had the 
 misfortune to proclaim Oxford his Alma 2fatcr. Then he will 
 
244 Ipse, Ipsa, Ipsum. 
 
 recognize the truth of my statement that : but for the place 
 long held by the Blessed Virgin in the mind and heart of man, 
 Pusey could not have been a Fellow of Oriel, for Oriel would 
 never have existed; neither would he have been Canon of 
 Christ Church nor Professor of Hebrew — neither would we 
 have the Eirenicon, much less the Vicar's " Sermon," though 
 he doubtless considers this equivalent to the honor meant for 
 Mary by the men who founded Oriel College. Pusey confesses 
 it was " a startling thought " when the idea of Mary's greatness 
 "first flashed upon" him. The heart sickens at the thoughts 
 called up by these words. A Catholic child lisps in the Arch- 
 angelic salutation to Mary — " Hail, full of grace, the Lord is 
 with thee : blessed art thou among women," and the seal of 
 the Incarnation is pressed upon his lips with his mother's milk ; 
 and to-day when the cathedral bell strikes the hours, Catholic 
 hearts ring out in full diapason, in that same Angehis, their 
 gratitude to God for the benefits of the Incarnation. But here 
 we have a Fellow of Mary's College, a Canon of Christ Church, 
 a Royal Professor of Hebrew, proclaiming to the world that 
 before he entered his young manhood no Ave had ever been 
 uttered by his voice to salute the Queen of Heaven — no earthly 
 mother had ever taught his lisping lips to sing that song of the 
 Innocents, " O Mary, how sweet is thy name ! " It was not, 
 however, the fault of Pusey's pure heart, and in the maturity 
 of his great intellect, he tried to atone for his neglect. But 
 how could it be otherwise in the Anglican Church a few years 
 ago ? It was not from the impure crew who founded the sect, 
 with which he outwardly allied himself, that he could learn j, 
 anything of her whom he now places so high. Semirarais or 
 Cleopatra, Anne Boleyn or Queen Elizabeth filled a larger place 
 in their thoughts than the Blessed Mother of God. How is it 
 to-day among the rising generation in this city ? Is that Blessed 
 One anything more than a name ? 
 
A Eejoixdeb. 245 
 
 LETTER XX. 
 
 IPSE, IPSA, IPSUM — A EEJOINDEB. 
 
 To the Editor of tJie Ghhe : 
 
 , Sib, — I continue my observations on the Eirenicon — second 
 volume. 
 
 Pusey follows up the quotation on which I commented at the 
 close of my last letter with tliis extract from a sermon of St. 
 Proclus, Patriarch of Constantinople, A.D. 447 : 
 
 " Traverse in thought, O man, the creation, and see if there 
 is anything equal to or greater than the Holy Virgin, who bare 
 God. Compass the earth, survey the sea, search the air, track 
 the heavens in thought ; consider all the invisible powers, and 
 see whether there is any other such marvel in all creation. For 
 the heavens declare the glory of God ; the Angels serve with 
 fear ; the Archangels worship with trembling ; the Cherubim, 
 not sustaining, quiver ; the Seraphim, flying around, approach 
 not, and trembling, cry, 'Holy, Holy, Holy, Lord of hosts; 
 heaven and earth are full of His praise.' The clouds in awe be- 
 came the chariot of the Resurrection ; Hell in fear cast forth 
 the dead ; — count over the miracles, and admire the victory of 
 the Virgin ; for whom all creation hymned with fear and trem- 
 bling, she alone inexplicably housed. Blessed for her sake are 
 all women. For womankind is no longer v/nder a curse / for 
 
 , the race has received That wherefrom it shall surpass the Angels 
 in glory. Eve is healed," etc. 
 
 Those words remind one of the beautiful saying of the saintly 
 Father Faber, from whom Pusey gratefully confesses he learned 
 much : " There are cold, shallow controversies on earth, about 
 our Lady's greatness, while at this hour the great St. Michael 
 is gazing on her throne with a rapture of astonishment, a de- 
 lighted rapture which will grow to all eternity." But this is 
 simply another way of putting Pusey'sown words already 
 given, and which are, in their turn, those of St. Proclus. Now, 
 not only does Pusey heartily adopt and fully endorse the lan- 
 guage of St. Proclus, but he proceeds to quote, in order to con- 
 
246 Ipse, Ipsa, Ipsum. 
 
 cur in them, the glowing panegyrics of St. Cyril of Alexandria, 
 Hesycliius of Jerusalem, Tiieodotus and St. Basil. That is to 
 say, he accepts as tnie and fitting to Mary everij word in that 
 magnificent panorama from the Greek Fathers-, which I passed 
 before the eyes of your readers in the fifth and sixth Letters of 
 this Rejoinder. And, he makes tliis remark : " Doubtless, any 
 imayinations of ours must come short of the truth, if we 
 would picture to ourselves the superhmnan, engraced beauty of 
 the soul of her whom God vouchsafed to create, so alone in 
 His whole creation, whose being ever lay in His eternal coun- 
 sels, who must have been in His Divine Mind, when, in all 
 eternity. He contemplated the way in which He should unite 
 His rational creation to Himself, redeeming His fallen race ; 
 from whom He, who should be God and Man, was to derive 
 His Human Flesh, and in His Sacred Childhood be subject to 
 her." 
 
 Again : Pusey seemed to imply that Mary had no other part 
 or position in the Incarnation than as its mere physical instru- 
 ment — much the same part, as it were, that Judah or David 
 may have had. Father Newman points out to him that the 
 Fathers, on the contrary, from the very first, speak of her " as 
 an intelligent, responsible cause of our Lord's taking flesh ''; 
 " her faith and obedience being accessories to the Incarnation, 
 and gaining it as her reward." And Father Xewman con- 
 tinues : " They (the Fathers) declare that she co-operated in 
 our salvation, not merely by the descent of the Holy Ghost 
 upon her body, but by specific holy acts, the effect of the Holy 
 Ghost upon her soul ; that, as Eve forfeited privileges by sin, 
 so Mary earned privileges by the fruits of grace; that as Eve 
 was a cause of ruin to all, Mary was a cause of salvation to all ; 
 that, as Eve made room for Adam's fall, so Mary made room 
 for our Lord's reparation of it ; and thus, whereas the free gift 
 was not as the offence, but much greater, it follows that, as Eve 
 co-operated in effecting a great evil, Mary co-operated in effect- 
 ing a much greater good." Pusey transfers these words to his 
 own pages in the Eirenicon and accepts their truth absolutely. 
 " Your words,^'' he says to Father Newman, '' express my helief 
 alsoJ'^ Here, then, I will partially anticipate the subject set 
 
A Eejoindek. 247 
 
 off for my next letter. Pusey had objected, in the first vol- 
 nme of tlie Eirenicon, to the title " Co-Iiedcniptress" as applied 
 to Mary. He did so, honestly I assume, because he had no ade- 
 (juate sense of what it implies, and supposing it to mean more 
 than it does mean in the mouth of a Catholic. When his dif- 
 ficulty is removed by Father Newman's appeal to the Fathers, 
 and to their explanation of the ways by which Mary ^^co-oper- 
 ated in our salvation,^'' he says so like an honest man, and as- 
 sures Father Newman that his words express his belief also, 
 and, therefore, that Mary is justly styled — " Co-Redemptress." 
 Let me for the instruction of thoughtful Protestants, who do 
 not claim to be " true Catholics," enlarge on this. Their one 
 obvious objection to the Catholic phrase, " Co-Redemptress," 
 would be, that it denies the otiHce of our dear Lord as Sole 
 Redeemer. But this difiiculty arises from their forgetting that 
 there are two different kinds of co-operation ; and that where 
 the co-operation takes place by counsel, by instigation, by inter- 
 cession, or by a consent without which the work could not he 
 accomplished, the work still remains exclusively performed by 
 its immediate agent. Thus it was Adam's sin which exclu- 
 sively wrought man's fall ; and yet Eve actively co-operated in 
 that fall, because she incited Adam to do that which exclusively 
 caused it. Moreover Eve's co-operation was formal and not 
 merely material, because she knew she was exciting him to 
 what involved man's ruin. In a parallel manner, Christ, our 
 Redeemer, alone wrought man's whole Redemption ; and yet 
 Mary as truly and as formally co-operated in man's redemption, 
 as Eve in man's fall. She co-operated, of course, in one sense 
 by the circumstance of becoming His Mother. But, if this 
 were all, it could not be said that she is the Co-operatrix of Re- 
 demption or Co-Redemptress, except in a purely material sense. 
 At the solemn moment of the Annunciation, man's redemp- 
 tion depended on the alternative, whether she would or would 
 not give her consent. And the consent which she gave was 
 not merely to the being Mother of God — that would have been 
 simply an unparalleled exaltation and dignity — but she con- 
 sented to His work of redemption. She consented to undergo 
 all that unspeakable suffering and anguish, which were involved 
 
248 Ipse, Ipsa, Ipsum. 
 
 in lier Son dying for the sins of the world. As Eve then 
 formally co-operated in the fall, so Mary formally co-operated 
 in the Kedemptiou, and therefore, no one, whose faith on the 
 doctrine of the Incarnation — the basilar idea of Christianity — 
 is sound, can hesitate to call her, in the Catholic sense, " Co- 
 Redemptress." 
 
 When it is said, however, that man's Redemption depended 
 on Mary's consent, it must not be forgotten that this involved 
 no jeopardizing of God's work ; because by His infallible grace 
 He secured her consent without in any way violating her per- 
 fect liberty of will. Pusey says to Father Newman on this 
 point: ^\God\in all eternity, we both helieve, foreordained 
 her who was to he Theotokos, Genetrix Dei, the Mother of 
 GodP So, too, it must not be forgotten, that the Co-Redemp- 
 tress was herself redeemed ; and, I could illustrate the perfect 
 harmony of these two facts by a very striking parallel between 
 Eve's relation to Adam and Mary's to Jesus. Moreover, she 
 was redeemed with a higher redemption than any other crea- 
 ture — a redemption oi preservation, and not of deliverance^ for 
 she was redeemed by her Son's foreseen death. To this I will 
 refer later. So much have I felt obliged to say in justification 
 of Mary's title, " Co-Redemptress." I have little fear of any 
 reasoning on Christian principles, that would attempt to de- 
 prive her of it. 
 
 At present I am in an atmosphere of thought, which uxor ■ 
 tion of the Yicar's name cannot but cloud and sully, and I 
 protest against tlie necessity of using it, for I feel it little short 
 of a degradation. In the confused mass of citations which he 
 takes from Pusey 's^rs^ volume for his last " Stricture" he in- 
 cludes — " Co-Redemptress." So far he exhibits himself as a 
 mere parasite to Pusey. Why did he not read in Pusey's 
 second volume, Father Newman's explanation from the Fathers 
 of the title "Co-Redemptress," which Pusey himself so 
 heartily accepted? Well, I believe he did read it; but I will 
 give him the benefit of the milder alternative when I say that 
 not malice, but pure ignorance of the matters he has under- 
 taken to discuss, prevented his understanding it. That this is 
 his mental condition your readers are long since convinced. 
 
A Rejoinder. 219 
 
 Why should not a Catholic feel it degrading, even under the 
 pressure of duty and " priestly vows," to magnify such as he 
 by noticing him at all ? Why should so respectable a weapon 
 as the " shillalah " be put to such ignominious uses ? 
 
 Again. Pusey oxpressed his fears that there might be a 
 difficulty in his adopting the great titles given by the Fathers 
 
 ' to the Blessed Virgin because he had an "impression," he says, 
 that their meaning was changed. This makes a Catholic smile. 
 '• I am not accusing," he assures Father Newman, " I only say, 
 from what we wish to be exempt " — when he and his party 
 became Catholics. Father Newman refers him to one of our 
 prayer-books — "The Crown of Jesus," — from which Pusey 
 very fairly makes this extract, explaining our every-day use of 
 the " great titles" given by the Fathers to Mary : '•''Mother of 
 Divine Grace, because she is the parent of Him who is the 
 Source and Author of all grace ; Seat of Wisdom, as being re- 
 plenished with this heavenly virtue, because she is the Mother 
 of Him who is wisdom itself ; Cause of our Joxj, as being the 
 instrument of that great blessing, which is the source of all our 
 Christian consolations ; Tower of Ivm^y, as being remarkable 
 for the purity of innocence : ivory, by its whiteness, being the 
 emblem of delicacy, whence that saying in the canticles, ' Thy 
 neck is as a tower of ivory '; Arh of the Covenant, as being the 
 parent of Him who is the Mediator of the new Covenant ; 
 Gate of Heaven, as being, again, mother of Him who has opened 
 to us the gate of everlasting happiness; Morning Star, as 
 
 ' being the harbinger of that bright Day which has brought im- 
 mortality to light." To these beautiful titles let me add that 
 other, '■'■ Mater MisericordicB " — Mother of Meroy — because she 
 is the parent of Him who is IVfercy itself. By this will Mary 
 now be honored and saluted in this city as the Patroness of the 
 new hospital just erected by the zeal of our venerated Bishop. 
 These explanations perfectly satisfied Pusey, and he says to 
 Father Newman: "I am thankful to see in 'The Crown of 
 Jesus,' to which you referred me, expositions of the great titles 
 which are concentrated in the Litany of Loretto, sttch as every 
 Christian, must receive.''^ Here again the Yicar displays " the 
 hoof and tail." He copies Pusey's objection, says not a word 
 
250 Ipse, Ipsa, Ipsum. 
 
 about the Catholic explanatiou and Pusey's satisfaction with it 
 expressed in the foregoing words, and then cliarges " the Church 
 of Koine with bringing in such a confusion of terms as to 
 make it next to iin possible for true Catholics to use innocently 
 even the phraseology of the Catholic Fathers." My God! 
 What a confession ! And from apostates who dare lay claim 
 to a divine commission to proclaim Thy truth to the world ! 
 Surely they have their reward : "& then hecause thou art luke- 
 xoarm^ and neither cold nor hot, I will spue thee out of my 
 mouth.''''* The Vicar then adds: "In the same way (modern 
 Romanists) have wrested the meaning of the term Advocate 
 or Comforter in S. Irenaeus, although the context and the 
 general teaching of his writings give them tJie lie direct.''^ 
 Only the " father of lies " could have inspired an utterance so 
 transparently his offspring. Pusey would turn in his grave at 
 the very thought of being made responsible for such blas- 
 phemies against honesty and truth. 
 
 To return to the Eirenicon. Having quoted from the 
 Fathers, whose names I gave a moment ago, the most glowing 
 language in exaltation of the blessed Mother tliat the human 
 mind can conceive or hutnan tongue utter, Pusey says : " Now, 
 in all this, I suppose that there is nothing which any Anglican 
 who reflected on the term ' Theotdkos ' (Mother of God), would 
 hesitate about (except that we are unaccustomed to m^'stical 
 
 interpretations of Scripture) " Yes ; but how hard 
 
 pressed Pusey would be to find "any Anglican who reflected 
 on the term (Mother of God)'' and applied it to Mary no man 
 could be more painfully aware than himself. He knew but 
 too well how it was him before, as he confessed, the idea of 
 Mary's greatness " first flashed upon " his mind. " No man," 
 candidly confesses that learned Protestant divine. Dr. Nevin — 
 " No man whose tongue falters in pronouncing Mary Mother 
 of God can be orthodox at heart on the article of Christ's 
 person." Dr. Nevin was a Presbyterian, and the originator 
 and exponent of the celebrated " Mercersburg System of The- 
 ology." Of course be had no pretensions to being a " true 
 Catholic." Now, that Mary is " Theotokos," or Mother of God, 
 is an integral part of the Catholic Faith fixed by the Third 
 
A Rejoinder. 251 
 
 General Council of Epliesus, A.D. 431. The Anglican Bishop 
 Burnet, in his Exposition of the Thirty-nine Articles, speaking of 
 the time of the Council of Ephesus, sjiys: "The whole world 
 was then filled with very extravagant devotion to her (Mary)."' 
 Art. XXII. " Extravagant ! " Ever the old shibboleth in the 
 mouth of Bishop and Vicar. Nevertheless, the title '' Mother 
 of God," as Cardinal Newman beautifully writes, " carries with 
 it no admixture of rhetoric, no taint of extravagant affection, 
 — it has nothing else but a well-weighed, grave, dogmatic 
 sense, which corresponds and is adequate to its sound. It in- 
 tends to express that God is her son, as tmly as any one of us 
 is the son of his own mother. If this be so, what can be said 
 of any creature whatever which may not be said of her? What 
 can be said too much, so that it does not compromise the 
 attributes of the Creator? It is this awful title, which both 
 illustrates and connects together the two prerogatives of Mary, 
 .... her sanctity and her greatness. It is the issue of her 
 sanctity ; it is the origin of her greatness. What dignity can be 
 too great to attribute to her who is as closely bound up, as in- 
 timately one, with the Eternal Word, as a mother is with a 
 son ? What outfit of sanctity, what fullness and redundance 
 of grace, what exuberance of merits must have been hers, 
 when once we admit the supposition, which the Fathers justify, 
 that her Maker really did regard those merits, and take them 
 into account, when He condescended 'not to abhor the 
 Virgin's womb'? .... Men sometimes wondei' tliat we 
 call her Mother of Life, of Mer(nj, of Salvation', what are 
 all these titles compared to that one narne — Mother of God? " 
 The Anglican Book of Homilies declares that the Primitive 
 Church is to be followed, and that the first Four General 
 Councils are to be admitted as belonging to the Primitive 
 Church. Pusey, on the contrary, says {Eirenicon, vol. 1, p. 93): 
 "The Church of England receives the Six General Councils." 
 At all events the Thirty-nine Articles state that the Book of 
 Homilies contains " a godly and wholesome doctrine." Thus 
 in theory, at least, Anglicans are bound to admit that Mary is 
 Mother of God, because Ephesus, the TJilrd General Council, 
 defined it. But who ever heard an Anglican, lay or clerical, 
 
252 Ipse, Ipsa, Ipscm. 
 
 60 speak of her ? I never did ; and I can confidently affirm 
 that no AngUcan minister in this city ever before used it. We 
 hear it for the first time from the Vicar, taught by Pusey, 
 who says that " those other great teruis," of the Fathers, •' great 
 aa they were, were but weaker expressions of that one word 
 Theotokos (Mother of God). They were so many colors 
 evolved out of that central light." Here again he agrees with 
 Father Newman. 
 
 I cannot better illustrate the truth of what I have said on 
 this topic, than by transferring to your columns a correspond- 
 ence between the new Bishop of Nova Scotia, the Rev. 
 James Simpson, a llitualist, and one Mr. Hall, evidently a 
 genuine Anglican, in England. The comedy opens with a 
 letter from Mr. Simpson to Bishop Courtenay, as follows : 
 
 Halifax, April 27th, 1888. 
 To the Lord Bishop of Nova Scotia: 
 
 My Lord,— At the execution of William Millman, in the Char- 
 lottetown jail, on the 10th inst., I said the following committal : 
 
 "The Glorious Cross and Passion of our Lord Jesus Christ, and 
 the mighty intercessions of the Mother of God and all the 
 Saints, be between thee and thy ghostly enemies at this the hour of 
 thy departure, and the blessing of God, " etc. , etc. 
 
 In consequence of this I have been charged with invoking the 
 Virgin Mary, and making requests to her, thereby acting disloyally 
 to the Church of England. I beg therefore to lay the matter before 
 your Lordship, requesting that I may be allowed to publish this 
 letter and your reply. 
 
 Believe me, your Lordship's obedient servant, 
 
 (Signed), Jajies Simpson. 
 
 Your readers will notice that the " committal " used by 
 Mr. Simpson is, almost verbatim, the prayer used by Catholics 
 at the bedside of a departing soul, invoking in its behalf the 
 intercession of the Blessed Yirgin and the Saints. Bishop 
 Courtenay replied as follows : 
 
 Halifax, 30th April, 1888. 
 My Dear Sir, — The words which you quote in your note of the 
 27th inst. are not an invocation of the Blessed Virgin Mary, and 
 therefore in using them you have not laid yourself open to the 
 
A Kejoindur. 253 
 
 charge, which you say has been brotight against you, of acting dis- 
 loyally to the Church of England. The chuixih has not, so far as I 
 am aware, asserted or taught that the children of God in the invisible 
 world cease to pray for those on earth, or that such prayei-s are less 
 efficacious than those wliich we offer for one another, and, tlierefoi-e, 
 the pious desire and aspiration that the whole of such prayers might 
 be an aid to a criminal at the point of death for the defeating of his 
 spiritual foes is not other than right and fitting. The one thing 
 which, in my judgment, is liable to misconception, on the part of 
 hasty and ignorant persons, is the special me;ition of the "interces- 
 sions of the Mother of God," which, to such people, might seem to 
 imply an assumption of the mediatorship of our Blessed Lord, and 
 an infringement of His right ' ' who ever loveth to make interces- 
 sion for us." "While, therefore, I do not think you justly open 
 to blame for the use of such a phrase, I would, if I were you, 
 avoid it on any other occasion, as being likely to cause you to be 
 misunderstood and wrongfully accused. 
 
 (Sig.) F. Nova Scotia. 
 
 Is not this appalling ! Is it, or not, apostasy ? The Bishop 
 declares it to be " right and fitting " hy " pious desire and 
 aspiration " to ask the " prayers" of "the Mother of God and 
 all the saints," "at the point of death, for the defeating of 
 spiritual foes." Only " hasty and ignoi'ant persons " can ob- 
 ject to it, he assures Mr. Simpson. Again : it does not matter 
 so much about the other " saints," but " the special mention of 
 the intercession of the Mother of God" is peculiarly odious to 
 those "hasty and ignorant persons" and detested by them. 
 Since, then, to " such people " the asking for Mary's intercession 
 " might seem to imply an assumption of the mediatorship of 
 our Blessed Lord," what does the Bishop counsel Mr. Simp- 
 son ? Does he, like St. Paul, urge him to declare boldly God's 
 truth, " in season, out of season," to instruct those "hasty 
 and ignorant persons," " to exhort in sound doctrine and con- 
 vince the gainsayers," to " rebuke them sharply that they may 
 be sound in the faith " ? Not at all ; he advises him to surren- 
 der and thus make life more pleasant for himself. Mr. Simp- 
 son must not " on any other occasion " " mention the interces- 
 sion of the Mother of God " 1 
 
254: Ipse, Ipsa, Ipsum. 
 
 Again Bishop Courtenay says : " The church has not, so far 
 as I am aware, asserted or taught that the children of God in 
 the invisible world cease to pray for those on earth, or that 
 such prayers are less eflScacious than those which we oflfer for 
 one another." Has the bishop ever read the '* Homilies of the 
 Church of England," the authoritative exposition of Anglican 
 doctrine % In the " Second Part of the Sermon concej-ning 
 Prayer," the invocation of the saints is most distinctly pi'ohih- 
 ited^ on the express ground that the saints are " not able to help 
 Ufi,'" and the mere " desiring help at their hands" is represented 
 as a treason against the majesty of Heaven. "Yet thon wilt 
 object there that the saints in Heaven do pray for us, and that 
 their prayer proceedeth of an earnest charity that they have 
 towards their brethren on earth. "Whereto it may be well an- 
 swered, first, that no man knoweth whether they do pray for us 
 or no." Jlomilu's, \>\>. 290-301. Ed. Oaford University Press. 
 
 Last summer Bishop Courtenay went to England to attend 
 the Lambeth Conference. While there an Anglican layman, 
 Mr. Hall, brought him to task for his letter to Mr. Simpson 
 endorsing his "Committal " prayer. The correspondence is so 
 germane to my topic that I need not apologize for incorporat- 
 ing it here. The bishop replied to Mr. Hall as follows : 
 
 Lambeth Palace, 27th July, 1888. 
 
 My Dear Sir, — The whole coutrovei-sy turns upon tlie interpre- 
 tation of the words you complain of. You assert that they consti- 
 tute an invocation of " the Blessed Virgin." I as.sert that they do 
 not. I acquit Mr. Simpson on that ground alone. I am as well 
 aware as you can be that our Church of England has in her articles 
 condenmed "invocation of saints," and as one of her officers I am 
 ready to condemn such a thing too, but I cannot consent that you 
 or any other member of the church should deternune that certain 
 words are what I contend they are not, and call in question my 
 judgment as if the office of judge belonged to them and not to me. 
 As to the term "Mother of God," you are aware, I suppose, tliat it 
 is generally understood to be the equivalent of the Greek term ' ' TJieo- 
 tokos," which was approved by a general council as "Orthodox" 
 and to he used against heresy. This is the only sense in which it 
 is allowed by any Bishop of our church to he made use of hy the 
 clergy. I am quite willing to be " the wrong man in the wrong 
 
A Rejoi>'dkr. 255 
 
 place" according to your wisdom, but tlien you see it is not to you 
 that sucli judt^meut belongs, and I would advise you very earnestly 
 to obtain sufficient knowledge of " tlieological terms, "before you 
 undertake to decide what is or is not false teaching according to tlie 
 Church of England. 
 
 I remain yours truly, 
 
 (Sig.) F. Nova Scotia. 
 
 Twice in tlie Vicar's sermon lie speaks of Mary as tlie 
 " Holy Virgin Mother of God " and the " Blessed Mother of 
 God," and again he calls her " the holy Theotokos." Was he 
 only preaching against my " heresy " on the Incarnation ? It 
 was not any love for the Blessed Virgin, after all, that begat 
 that " Sermon," since Bishop Courtenay says that he would 
 not be allowed to speak of the " Mother of God " except 
 ''agaiiist heresy." How ca7i he forgive the Bishop for expos- 
 ing the false pretence, the " controversial trick," by which he 
 sought to impose on your readers ? 
 
 Mr. Hall's rejoinder to the Bishop's letter is as follows : 
 
 AiNTREE, July 30th, 1888. 
 My Lord, — Tlie whole controversy does not turn on whether the 
 Rev. J. Simpson's words to the dying criniinal, viz. — "the mighty 
 intercession of tlie Mother of God and all the Saints be between 
 thee and thy ghostly foes," are an invocation of Saints, but rather 
 whether our Church teaches any " Mother of God " or any such in- 
 tercession. You say, " I am not aware that our Church teaches 
 that the Saints in heaven do not intei-cede for those on earth." My 
 Lord, is not tliis mere trifling? You know that the question is not 
 what our Church does not teach, but what she does. If she does, 
 why denounce its invocation as " a vain invention "? Wliy did she 
 remove the " Mother of God " and every word about such interces- 
 sion from our Prayer Book ? My Lord, wliat can you know of an in- 
 tercession of wliich our Prayer Book is wliolly silent, and of which 
 God Himself in His whole revelation says not one word? Is it on 
 such grounds that you rush in and dare to dogmatize? Your Lord- 
 ship denies that Mr. Simpson's words arc an invocation of Saints. 
 Yet liis words being an undoubted prayer, they are cither an invo- 
 cation to the " Mother of God " or (the greater absurdity) of invok- 
 ing God to invoke the Saints' intercession. This distinction is so 
 fine that it reaches the dignity of a quibble. It needs no Episcopal 
 Judge, but only a little 'common sense, to see that the Rev. gentle- 
 
256 Ipse, Ipsa, Ipsum. 
 
 man appeals to this mighty intercession — was teaching the poor 
 soul to invoke it. My Lord, you tell us as any Komanist would 
 that the term " Mother of God " is orthodox because it is the English 
 equivalent of the Greek word "Theotokos," which word was sanc- 
 tioned by a General Council. What, I ask, has your Lordship to 
 do with General Councils, of which our Church says, Twenty-first 
 Article: "Wherefore things ordained of them (General Councils) 
 have neither strength nor authority unless they be taken out of 
 Scripture." Still less the packed Council of Ephesus which illegally 
 and violently banished the Bishop of Constantinople because he 
 would have none of this very woi-d "Theotokos." My Lord, can 
 you find any "Theotokos" in the Greek Testament? Did any 
 Apostle ever write it? Can you show its English equivalent any- 
 Avhere except in the Romish Breviary? My Lord, you tell me that 
 no Bishop permits the use of this term "Mother of God" except 
 against heresy. Did Mr. Simpson use it against heresy? Yet you 
 wrote to him — " that only the ignorant object to it," and you hold 
 him " blameless." Which am I to believe? Can both be true? Is 
 it even true that only the ignorant object? I may not be a master 
 of the theological terms to which you refer, but I do undei-stand 
 plain English and can generally distinguish the real from the sham. 
 On every side the laity see Bishops and clergy first foisting upon us 
 (on false pretences) the teaching of Rome, next shamelessly avow- 
 ing the fact. My Lord, depend upon it a day of reckoning must 
 come between this outraged laity and these dishonest and law-break- 
 ing Bishops and clergy. 
 
 I am, my Lord, 
 
 Yours respectfully, 
 (Signed), M. Hall. 
 
 Here ends the play. Who would not pity the Bishop ? " Two 
 chief reasons," the Vicar says, " have tended to keep Roman- 
 ism in England from displaying its true colors," and the prin- 
 cipal one he assigns is " the healthful influence of English 
 church atmosphere with its solid theokxjy and devotions^ 
 Ha ! Ila ! ! Ha I ! ! Your readers cannot get a better sample of 
 both than is to be found in the foregoing correspondence. Mr. 
 Simpson's "devotions," his "pious desires and aspirations" in 
 aid of the dying are "nipped in the bud" by the Bishop, 
 whose " solid tJicology " is, in turn, simply dispersed by a lay- 
 man of his own communion. Such an exhibition, one might 
 suppose, ought to prevent a man, who dares to think at all, 
 
A Rejoinder. 257 
 
 from remaining an Anglican for twenty-fonr hours. A private 
 in the Salvation Army ranks is far more respectable from a 
 logical standpoint. As for Ritualism — well, as Carlyle says, 
 " it is a matter to strike one dumb." 
 
 To return again to the Eirenicon. Your readers must won- 
 der by what blind fatuity the Vicar was led to cite Pusey as a 
 witness against us to support his own malicious, malignant, and 
 disgustingly ignorant caricature of our devotion to the Blessed 
 Mother of God. Pusey's first volume, indeed, contains the 
 strongest verbal expressions of that devotion in all their chill- 
 ing nakedness. On these the Vicar bases his indictment. 
 And yet does Pusey denounce the Catholic Church as " apos- 
 tate," "infidel," "impious," and "idolatrous"? ^Nothing of 
 the kind. On the contrary, in the second volume he says to 
 Father Newman : " I have often (though you will smile per- 
 haps at the advocacy) had to defend the Roman Church against 
 being idolatrous, and that, on the ground of this and the like 
 language." Father Newman had expostulated with Pusey, on 
 his first volume, in these words : " Have you not been toucli- 
 ing us on a very tender point in a very rude way ? . . . . 
 Have you even hinted that our love for her is anything else 
 than an abuse? Have you thrown her one kind word yourself 
 all through your book ? I trust so, but I have not lighted upon 
 
 one. And yet I know you love her well Is not the 
 
 effect of what you have said to expose her to scorn and oblo- 
 quy, who is dearer to us than any other creature ? " Pusey, at 
 the close of his letter, replies to this last question : " God for- 
 bid ! I have not spoken, I trust, anything which could be con- 
 strued into derogation of her, who is the Mother of Jesus, my 
 
 Lord and God They are not any expressions of love, 
 
 or reverence, or admiration, which I have stated to be our dif- 
 ficulties. I know not how any could be too great, if they had 
 not a dogmatic basis, beyond what we believe God to have re- 
 vealed. And here, too, if God had clearly revealed, what some 
 among you believe, there would be no further question, just as 
 we believe that God has given authority to the priest to pro- 
 nounce forgiveness in His Name, and that He Himself confirms 
 to the penitent what is so pronounced in His Name, do not think 
 
258 Ipse, Ipsa, Ipsum. 
 
 that the priest comes between us and God ; and we know that we 
 ourselves are wrongly accused of ' substituting the Sacraments 
 for Christ,' i.e., the modes of His operation, or, in the Holy 
 
 Eucharist, His Presence, for Himself Plainly, we could 
 
 not love too much her, from whom Jesus vouchsafed to receive a 
 mother's care, who loved Ilim, the All-Holy and her Redeemer 
 too, as no other mother could love her son ; whom He loved 
 with a Divine, but also with a Deified human love ; love with 
 which no other son could love his mother. The love of the 
 mother and Son were essentially different from all other love, 
 because He was her Son after the Flesh, but also Almighty 
 God. And that same love must continue on now, only that 
 her God-enabled power of love, in the beatific vision of His 
 Godhead, must be unspeakably intensified." Your readers 
 cannot wonder, after words like these, that I expressed my 
 belief that Dr. Pusey " died in the bosom of the Catholic 
 Church." He continijes : "■ They are cold words to say, that 
 it is not the amount of love for the Mother of our Redeemer 
 and our God (how could it be?), but the mode of its expression 
 to which any of us have objected." Your readers already 
 know how many of Pusey's own misconceptions on this very 
 point were removed by Father Newman. Indeed I believe 
 not one was left. I propose, after my own humble fashion, to 
 do the same office for those honest, fair-minded, and thought- 
 ful Protestants here, whose ordinary prejudices may have been 
 deepened by the ignorance, dishonesty, and malice of a pseudo- 
 " Father." 
 
 LETTER XXL 
 
 IPSE, IPSA, IPSUM — A KEJOINDER. 
 
 To the Editor of tJie Glohe : 
 
 SiR^ — If it were my sole desire to silenoe the Vicar by a 
 rt'dnctio ad ahsiirdum, it could not be necessary to add another 
 word to the testimony to Catholic truth adduced by his own 
 
A Rejoindek. 259 
 
 witnesses. But tliis is neither all nor any part of my desire ; I 
 wish simply to do whatever may lie in my power, under the 
 circumstances in which I write, to dissipate certain prejudices, 
 which exist, and have been excited, in the minds of sincere 
 Protestants, by the particular construction of the language in 
 which Catholic piety clothes those feelings of devotion towards 
 the Mother of God, which I have, theologically, so irrefragably 
 justified. Devotion is one thing, theology is another ; but they 
 nmst not be separated. It is true that they have an individu- 
 ality of their own, and claim separate apartments — one in the 
 head, the other in the heart. But they are twin sisters, and 
 dwell in one house. 
 
 I closed my last letter with the following quotation from 
 Pusey : " It is not the amount of love for the Mother of our 
 Pedeemer (how could it be ?) hut the mode of its exjpression to 
 which any of ns have objected." And the Vicar, speaking of 
 the language of his extracts from St. Liguori and the Raccolta, 
 says : " Herein we find expressions of worship and supplica- 
 tion such as Christians are wont to present only to God or the 
 Incarnate Son or the Holy Spirit." 
 
 Now, this is no longer finding fault with our doctrine and 
 practice, but simply with the ^vord by which it is expressed. 
 Yet, the real meaning of our devotion to the Blessed Virgin is 
 80 clearly defined among us, and so plainly explained for the 
 benefit of Protestants, that it is certainly no fault of ours if 
 somebody chooses to be so blind or so obstinate, so ignorant or 
 so malicious as to misunderstand or misinterpret our meaning. 
 I propose, then, to address myself just now to the argument 
 against us drawn by the Vicar from the similarity of language 
 used by Catholics when addressing God and when addressing 
 the Blessed Virgin. The objection is so utterly imbecile and 
 worthless that I confess to a feeling of disgust in facing it; but 
 for the sake of that multitude of "hasty and ignorant persons" 
 I will give an easy solution. 
 
 In order to show that we give God's glory to His Blessed 
 Mother because of words expressive of our hope and confidence 
 in her intercession, my opponent ought to prove, first of all, 
 that our language is fully adequate to our idea of God, and 
 
260 Ipse, Ipsa, Ipsum. 
 
 secondly, that that idea is fully adequate to its Divine Object. 
 For until he has proved these two propositions, which are evi- 
 dently /"rt^Aie, it may be true that whilst on earth we are forced 
 by the infirmity of our nature to give God only that glory 
 which is due to His saints, if even that. And that this is 
 nearer to the truth than the Protestant objection, will appear 
 on careful examination. It is impossible for us to think of God 
 or Heaven otherwise than under the subjective conditions of 
 human thought. Our conceptions of Him are, and cannot keep 
 from being, anthropomorphic; that is to say, they are con- 
 ditioned by the essential limits of our nature. It may, in a 
 sense, be said that we iticarnate God by a necessity of our in- 
 tellectual and spiritual existence. '■^Omnis cognitio est secun- 
 dutn modum cognosccntis,^'' observes the Angelic Aquinas. 
 We all start, as children, with most human views of divine 
 things, and the vast multitude of men remain all their lives 
 children in this respect : children in understanding, although 
 in virtue they may attain " unto a perfect man, unto the meas- 
 ure of the stature of the fullness of Christ." Even the inspired 
 writers, when speaking of God and His operations, could only 
 make themselves intelligible by using expressions which, if 
 taken to the letter, would sanction the Anthropomorphite 
 lieresy. Yet how unspeakably unjust it would be for a cold 
 rationalist or an ignorant and conceited Ritualist to accuse them 
 of entertaining a narrow or materialized conception of the 
 Divine Nature. If we are ever to speak of God, it must be 
 with the sorrowful consciousness how W'retchedly our concep- 
 tion of Him falls beneath the reality, and how miserably our 
 warmest language falls below even that poor conception. We 
 would speak more gloriously of Him. but we cannot. Human 
 language has an essentially physical, sensual, materialistic char- 
 acter, or as St. Thomas Aquinas puts it : " Yerla seqwitur non 
 modum essendl qtd est in rehus, sed modum essendi secundum 
 quod in nostra cogitatione sunt."" So too if wo would express 
 our worship externally. It has been the custom in most ages 
 and countries to express the respect due to superiors by pros- 
 trations to the earth. God has in Holy Scripture expressly 
 sanctioned this honor when paid to His servants. The Sunamite 
 
A Rkjoinder. 261 
 
 woman prostrated before Eliseus. Joshua " fell on his face 
 and did worship " before the Angel of the Lord's Host. Daniel 
 fell upon his face before God's Angel. Yet what more coxild 
 we do to express the worship due to God alone ? We are tied 
 down to earth — the Finite cannot grasp the Infinite. (See 
 Fortnightly Review, July, 1887: Art. "The Higher Theism," 
 by the learned Catholic writer, W. S. Lilly ; also, the Nine- 
 teenth Century, August, 1888: Art. "What is Left of Chris- 
 tianity ? " by the same.) All this, of course, is a mere truism. 
 Yet the Protestant objection, put by the Vicar in his ignorance, 
 involves its denial. Once for all then I maintain, that, as a 
 matter of fact, whenever we have to address God, whether by 
 way of petition, or of thanks, or of expressing our love, hope, 
 or confidence in Him, it is impossible for us, by reason of our 
 imperfection, to do this in a way which might not legitimately 
 be observed in addressing our fellow creatures. But what I 
 have said respecting our incapacity of attaining to an adequate 
 conception of God, or of worthily expressing our worship of 
 Him, applies equally to the Saints, and more especially to the 
 Queen of Saints. We never can form the remotest idea of her 
 glory and exaltation : " Eye hath not seen, nor ear heard, neither 
 hath it entered into the heart of man, what things God hath 
 prepared for them that love Him " (1 Cor. ii. 9). We need not, 
 therefore, be apprehensive of too highly exalting her. We 
 cannot possibly love her or honor her more than God, our 
 Saviour and great Exemplar, does ; we need not, therefore, be 
 afraid of loving or honoring her too much. We cannot realize 
 the full value of her intercession ; we need not, therefore, be 
 afraid of placing too much confidence in it. 
 
 I am, of course, aware that there are several of the ordinary, 
 ridiculous objections to what I have just said, but they vanish 
 if only looked at. It may, for instance, be said that a person 
 loves the Blessed Mary too much if he loves her more than he 
 loves God. Not at all. He sins indeed very grievously, but 
 not from his excess of love for her (he cannot possibly love her 
 enough), but from his want of love for God. Or it may be 
 said that a person who feels sure that the Mother of God will 
 obtain from her Son the pardon of his sins, however careless 
 
262 Ipse, Ipsa, Ipsum. 
 
 he may be of his own salvation, has too much confidence in 
 her intercession. By no means ; he is guilty of the sin of jjre- 
 Bumption, precisely in the same way as if he hoped that God 
 Himself would pardon him whether he repented or not. Ko 
 one would, in the latter case, say that he had too much confi- 
 dence in God's power — which would mean that God's power 
 was less than he estimated it. 
 
 Tliis will suffice, for the present, on this point ; but I proceed 
 to ask, who are to blame for the truly pitiable misunderstand- 
 ing, and strange perversion of the meaning of the language of 
 such of our devotional books as St. Liguori's " Glories of Mary " 
 and the " Raccolta " \ Protestants themselves. The chief reason 
 is because they examine them as Protestants, and not as Catholics. 
 Our devotional books are written for Catholics, and not for 
 Protestants ; and therefore to be understood aright, they must 
 be looked at from a Catholic and not from a Protestant point 
 of view. This is surely the dictate of common sense. Let me 
 apply it to the subject in hand. 
 
 A Protestant has learned from his childhood to believe that 
 the devotion which Catholics pay to the Mother of God, if not 
 absolutely idolatrous, has at least an idolatrous tendency. Hence 
 the term Mariolatory, which is so common among " hasty and 
 ignorant" Protestants, who may not have another religioua 
 idea beside. This early training is more and more confirmed 
 in proportion as he becomes familiar with Protestant literature 
 in which Catholic doctrine is almost invariably misrepresented. 
 Thus he naturally comes to look with suspicion and distrust on 
 the language in which the great dignity and the high preroga- 
 tives of the ever Blessed Mother of God, are set forth by 
 Catholic writers. By a lamentable and quasi-satanic perversion 
 of his natural instincts, he insensibly acquires such a habit of 
 mind, that, while he may love God, he can feel nothing but cold- 
 ness and indifference (to speak mildly) towards her whom Jesus 
 Christ loved and honored as the first of creatures. In theory 
 he will not, aJid cannot deny that Mary was adorned by God 
 with the plenitude of every virtue; and then, when she stood 
 before Him "full of grace," that He came down from Heaven, 
 and having dwelt for nine months in her sacred body, lived 
 
A Rejoindeb. 2Go 
 
 with her for thirty years in her home at Nazareth and " was 
 subject " to her. And yet, in practice, he seems to think tliat 
 every word of praise which is given to Mary is so much taken 
 from God. A Protestant, therefore, is little disposed to make 
 any allowance for the ardor of devotional feeling towards tlie 
 Blessed Virgin. \1q professes to be jealous, forsooth, for the 
 honor of God when he sees a Catholic rush eagerly to Mary, 
 as a child to the embraces of its mother, and when he hears 
 the fond endearments that pass between them, he measures 
 every word, and balances every phrase by the iincompromis- 
 ing rules of grammar and logic. In a word, the ordinary Prot- 
 estant is so matter-of-fact as not to make allowance for the 
 language of hyperbole ; and so untheological, as not to have 
 any clear intnition of the mystery of the Divine condescension 
 in the Incarnation, of the union of the Godhead and Manhood 
 in One Divine Person, of the relation of the great Mother of 
 God to the "Living God who has purchased us to Himself by 
 His own Blood," and of the mystery of hutnan exaltation, by 
 which the redeemed and she who is the first and best of the 
 redeemed, "are seated in Heavenly places with Christ" on that 
 throne which He shares with His Eternal Father. 
 
 Now, far different is the tone of mind in which a Catholic 
 takes up his book of devotions. To begin with, he has a 
 range of spiritual conceptions which are as remote from the 
 twinkling, phosphorescent philosophy of the Yicar as from the 
 mental vision of the rudest boor. From the time that his 
 infant lips have been able to lisp the name of Mary, he has 
 been taught that, though she is the peerless Queen of Angels 
 and Saints, she is yet but a creature, and therefore, in nature 
 and dignity, infinitely inferior to the Creator. It is conse- 
 quently to him a first principle that the honor which is due to 
 the Blessed Virgin is not only very different in degree^ but 
 also wholly different in kind, from the honor which is due to 
 God. All this has been engraved on his mind from earliest 
 infancy, as the fixed, unalterable teaching of the Catholic 
 Church. If then, amid the ardent effusions of saintly, devo- 
 tional writers, he meets with phrases and expressions which to 
 Protestants might seem ambiguous or exaggerated, he is not 
 
-64 Ipse, Ipsa, Ipsum. 
 
 disturbed. He, instinctively, understands these accordinj; to 
 the accurate theology and whole living tradition of Catholic 
 faith in which he has been taught from his inother's knee. He 
 holds the key to the true interpretation. Such language, when 
 considered in itself, scrutinized through the medium of Protest- 
 ant prejudice and ignorance, and measured by the inexorable 
 rules of grammar and logic, is ambiguous to Protestants ; but 
 it is not ambiguous to Catholics for whom it is written. It is 
 sometimes exaggerated, if you will ; but the language of senti- 
 ment and feeling is often exaggerated, and yet is not, on that 
 account, false : it must be always understood according to the 
 known opinions of the writer, and of those for whom he writes. 
 Again, a Catholic knows that the warm feelings of saintly men, 
 when contemplating the sublime holiness of Mary, must some- 
 times outrun their powers of speech ; that they will not always 
 stop to pick and choose their language with the calm indiffer- 
 ence of a mathematician ; and that very often their only 
 thought is to give the fullest expression to the depth and ten- 
 derness of their devotion. In a word, the Catholic; heart is so 
 attuned to praise and venerate liis Redeemer's dearest mother, 
 that it is little inclined to measure her glories with the line 
 and plummet of verbal precision, or to express them through 
 the chilling medium of chemical or algebraic formulas. Never- 
 theless, "Fools rush in where angels fear to tread," and a 
 ritualistic vicar, with the aid of a "yard stick,'' will undertake 
 to determine anything from the altitude and angles of an Arch- 
 angel's wing down to the cut of a vestment. The great St. 
 Bernard is called the " Last of the Fathers." Bishop Kingdon 
 said he was " a very devout soul." He had a great devotion to 
 the Blessed Virgin. The Vicar '^npies from Saint Liguori 
 language attributed to St. Bernard, and straightaway character- 
 izes it as "abominable"! Think of it! The "Priest of the 
 Mission Chapel " sitting in judgment on St. Bernard ! Truly : 
 " The sensual man perceivetli not these things that are of the 
 Spirit of God : for it is foolishness to him, and he cannot un- 
 derstand " (1. Cor. ii. 14). 
 
 Let me sum up my reflections on this head in the words of 
 the greatest religious intellect that to-day uses the English 
 
A Rkjoindkr. 2G5 
 
 tongue, and one of the purest hearts in Christendom. Father 
 ^'ewman wrote: 
 
 "Religion acts on the affections Their object engrosses 
 
 them, and they see nothing else. And of all passions love is the 
 most unmanageable; nay more, I would not give nmcli for that 
 love which is never exti-avagant, which always observes the 
 proprieties, and can move about in perfect good taste under all 
 emergencies. What mother, what husband or wife, what youth or 
 maiden in love, but says a thousand foolish thitigs, in the way of 
 endearment, which the speaker would be sorry for strangers to 
 hear; yet they are not on that account unwelcome to the parties 
 to whom they are addressed. Sometimes by bad luck they are 
 Avritten down, sometimes they get into the uewspapei-s ; and what 
 might be even graceful when it was fresh from the heart and in- 
 tei-pi-eted by the voice and the countenance, presents but a melan- 
 clioly exhibition when served up cold for the public eye. So it 
 is ivith devotional feelings. Burning thoughts and u'ords are 
 as open to criticism as they are beyond it. What is abstractedly ex- 
 travagant may in particular pei-sons be becoming and beautiful, 
 and only fall under blame when it is found in others who imitate 
 them. When it is formalized into meditations or exercises, it is as 
 repulsive as love-letters in a police report. Moreover, even holy 
 minds readily adopt and become familiar with language which 
 they would never have originated themselves, when it proceeds from 
 a writer who has the same objects of devotion as they have ; and, if 
 they find a stranger ridicule or reprobate supplication or praise 
 which has come to them so recommended, they feel it as keenly as 
 if a direct insult were offered to those to whom that homage is ad- 
 dressed. In the next place, what has power to stir holy and refined 
 
 souls is potent also with the multitude I say, then, when once 
 
 we have mastered the idea, that Mary bore, suckled, and handled 
 the Eternal in the form of a child, what limit is conceivable to the 
 rush and flood of thoughts which such a doctrine involves? What 
 awe and surprise must attend upon the knowledge, that a creature 
 has been brought so close to the Divine Essence? 
 
 "It was the creation of a new idea, and of a new sympathy, of a 
 new faith and worship when the holy Apostles announced that God 
 had become Incarnate • then a supreme love and devotion to Him 
 became possible, which seemed hopeless before that revelation. This 
 was the first consequence of their preaching. But, besides this, a 
 second range of thoughts was opened on mankind, unknown before, 
 and unlike any other, as soon as it was understood that that Incar- 
 nate God had a mother. The second idea is perfectly distinct from 
 
2G0 Ipse, Ipsa, Ii'sum. 
 
 the former, and does not interfere with it. He is God made low, 
 
 she is a woman made higli He who charges ua with making 
 
 Mary a divinity ia thereby denyiny the divinity of Jesus. Such 
 a man does not know what divinity is. Our Lord cannot pray 
 for us as a creature prays, as Mary prays ; He cannot inspire tliose 
 feelings which a creature inspires. To her belongs, as being a crea- 
 ture, a natural claim on our sympathy and familiarity, in that she 
 is nothing else than our fellow. She is our pride -in the iM)et's words, 
 ' Our tainted nature's solitary boast.' We look to her without any 
 fear, any remorse, any consciousness that she is able to read us, 
 judge us, punish us. Our heart yearns towards that pure Virgin, 
 that gentle Mother, and our congratulations follow her as she ri.se3 
 from Nazareth and Ephesus, through the choii-s of angels, to her 
 throne on high, so weak, yet so strong ; so delicate, yet so glorious ; 
 so modest, and yet so mighty. She has sketched for us her own 
 portrait in the Magnificat. He hath regarded the low estate of His 
 handmaid; for, behold, from henceforth all generations shall call 
 me blessed. ' He hath put down the mighty from their seat, and 
 hath exalted the humble. He hath filled the hungry with good 
 things, and the rich He hath sent empty away.' I recollect the 
 strange emotion which took by surprise men and women, young 
 and old, when, at the coronation of our present Queen, they gazed 
 on the figure of one so like a child, so small, so tender, so shrink- 
 ing, who had been exalted to so great an inheritance and so vast a 
 rule, who was such a contrast in her own person to the solemn 
 pageant which centred in her. Could it be otherwise with the 
 spectators, if they had human affections? And did not the All-wise 
 know the human heart when He took to Himself a MotLei' ? Did 
 He not anticipate our emotion at the sight of such an exaltation in 
 one so simple and so lowly? If He had not meant her to exert that 
 wonderful influence in His church, which she has in the event ex- 
 erted, I will use a bold word. He it is who has perverted us. If she 
 is not to attract our homage, why did He make her solitary in her 
 greatness amid His vast creation? If it be idolatry in us to let our 
 affections respond to our faith, He would not have made her what 
 she is, or He would not have told us that He had so made her ; hut, 
 far from this. He has sent His prophet to announce to us, 'A 
 virgin shall conceive and bear a Son, and they shall call His name 
 Emmanuel,' and we have the same warrant for hailing her as 
 God's Mother, as we have for adoring Him as God.''^ 
 
 So much in explanation of the ordinary language used by 
 devotional writers. 
 
A EUOLNDEB. 267 
 
 LETTEK XXII. 
 
 IPSE, IPSA, IP8UM — A REJOINDER. 
 
 To the Editor of the Globe : 
 
 Sir, — I come now to anotlier Guy Fawkes dressed up by the 
 Vicar with the old clothes he borrows from Piisey. His mind 
 (or what he may be plesised to call his mind) seems to be utter 
 chaos. There is some sort of order in Pusey's manner of put- 
 ting his objections, but his parasite simply "rfwm/w" them into 
 your columns in bewildering confusion. I propose now to 
 consider the objection based on the application to Mary of 
 Scriptural language. Pusey complained, in the Jirst volume 
 of the Eirenicon, that there was a studied identiiication of the 
 Blessed Virgin with her Divine Son, because the church has 
 applied to her passages from the Book of Proverbs and of Wis- 
 dom, which have been interpreted and understood to refer to 
 Christ. In the second volume, however, Pusey confesses that 
 Anglicans " are not accustomed to mystical interpretations of 
 Scripture." The Vicar simply varies Pusey's language and 
 falsely says, " There is not a title of Jesus Christ but has been 
 adopted for Mary." But let this malicious charge stand with 
 Pusey's more honest complaint. It will make the supposed 
 difficulty more telling and complete. Again he says that we 
 "substitute Mary's name for 'Jesus' or 'God' in quotations 
 from Scripture." 
 
 Now this objection is deserving of all attention, and I am 
 happy to answer, as well as to instruct, this Oxford sciolist. 
 Such application of language, I claim, is perfectly legitimate, 
 according to sound hermeneutical principles. I begin, then, 
 by laying down a general principle of Bible hermeneutics, 
 which has received the sanction of the greatest names among 
 the Fathers and Doctors of the church. And I give it in the 
 concise and simple words of St. Jerome : " Each sentence, 
 syllable, dot, in the Divine Scriptures is full of meanings." Or 
 as St. Gregory the Great tells us : " The sacred writings are 
 rightly compared to the Sea ; for in them there are huge bil- 
 
268 Ipse, Ipsa, Ipsdm. 
 
 lows of meanings, wave upon wave of senses." The Bible is 
 not like other books, nor can we treat, use, or interpret it, as 
 we do other books. When we read a classical author, Greek 
 or Latin, we know that there is one sense ; and our undivided 
 effort is to find out what that sense is. But the Sacred Script- 
 ures are an unfathomable ocean of truth, because they are 
 God's word. The whole theological genius of the church will 
 never to the end of time exhaust their fullness. One meaning 
 lies hidden in another — the implicit in the explicit, the spiritual 
 in the historical, the anagogical in the moral. And these 
 several meanings — distinct, but not opposed — extending the 
 representative power of the Divine Idea to many objects, yet 
 welling out from the depths of the Uncreated Unity, and re- 
 turning to it again — beautifully multiform, but perfectly har- 
 monious — ever developing into new mysteries, yet ever living 
 pure and innnutable in the Eternity of their Source and 
 Light, are (if they have the due sanction of the illuminating 
 and directing Spirit, Whose it is to bring all things to remem- 
 brance in the Church), of equal weight, equal authority, equal 
 truth and certainty. And thus, one text may be adduced to 
 illustrate, or even prove, two or more distinct truths without 
 impairing the force of the proof in the one case or the other. 
 Thus, for instance, St. Paul quotes the words of the Psalmist — 
 Ps. ii. 7 — '• Thou art my Son ; this day have I begotten 
 Thee," in proof of three distinct mysteries. For, in one place 
 — Acts xiii. 33 — he interprets them of our Lord's Resurrec- 
 tion ; in another — Ileb. i. 5 — ajjparently of His Divine gener- 
 ation as the Son of God ; and in a third — Heb. v. 5 — of His 
 human generation in the womb of the Blessed Virgin. 
 
 The learned Piazza has explained this law of Scriptural ex- 
 egesis with so much clearness that I beg to quote his words at 
 length. He says: 
 
 "We must tlistinguish between two other literal senses of Holy 
 Scriptures — one which is explicit and express, tiie other whicli is 
 implicit and virtual. For the genuine and literal sense of Scripture 
 not only includes wlip.tever is clearly and expressly stated in the i)re- 
 cise words of Scripture whether undei-stood in their proper or in their 
 metaphorical meaning, but also whatever is implicitly and virtually 
 
A Rejoinder. 209 
 
 contained in them, as well as all the legitimate consequences we can 
 draw from them. For the Holy Ghost, Who knows most fully all 
 that these woi-ds mean and imply, wished to convey these senses to 
 
 us Our Lonl certainly adduced Scripture evidence of this 
 
 sort to convince the Sadducees of the Resurrection of the dead. For 
 as they did not admit the books in which this dogma is expressly 
 taught, but only the Pentateuch, our Lord quoted Exodus iii. 6, 
 where this truth is only virtually and implicitly contained. ' Have 
 you not read about the Resurrection of the dead,' He asked, ' what 
 was said by God when He said, I atn the Jrod of Abraham, the God 
 of Lsaac, and the God of Jacob? ' He then added this brief explana- 
 tion : ' He is not the God of the dead, but of the living.' The force 
 of the argument lies in this, that God did not say, ' I have been or 
 I was, but I am the God, ' &c. As God then is not the God of the 
 dead, but of the living, it follows that Abi-aham, I«iac, and Jacob 
 are still living as far as their noblest pai't is concerned, namely, 
 tiieir souls. And so the Resurrection of the dead is proved against 
 the Sadducees, who denied it, because they denied that the soul was 
 immortal. And yet our Lord mair ^ains that these words were said 
 by God of the Resurrection of the dead, for He tells the Sadducees : 
 ' Have you not read about the Resurrection of the dead what was 
 said by God, when He said,' &c. 
 
 " The Church, taught by her great Master, used the Scriptures ui 
 the same way." 
 
 So speaks Piazza about the virtual or implicit meaning, 
 Now coine nearer home. lie also speaks of the mystical 
 meaning (to which Anglicans are so unaccustomed, God help 
 them !), i; 'lese words : 
 
 " As the literal sense )i Holy Scriptui'e is that which is immedi- 
 ately expressed by the woi-ds, so, the mystical sense is that which is 
 denoted by the things signified in the words of Scrii)ture. More- 
 over, it is certain that this mystical sense (if it is truly the mystical 
 sense, and not a mere acconnnodation) is a true, i)roper. and genu- 
 ine meanhig of Holy Scripture no less than the literal ; and is 
 equally intended by Its ])rincipal Author, the Holy Ghost, and 
 therefore, considered in itself, it has the same authority and weight. 
 .... And wo may be perfectly sure of the truth of this mystical 
 sense, if it is either so exphiined in some other part of Scripture, or 
 handed down by the consent of the Church or concluded evidently 
 fi*om reason." 
 
 Let me liere make one observation, lost tins principle should 
 
270 Ipse, Ipsa, Ipsum. 
 
 be misunderstood. It must not for one moment he supposed, 
 tliat we are at perfect liberty to invent meanings for ourselves, 
 and tlien to use texts, accommodated to this meaning, in con- 
 firmation of a particular doctrine, according to our private 
 judgment. But wbat Catholics maintain is this. If a second 
 meaning, or even a secondary meaning, has been attached to 
 the words by the traditional teaching of the church, or in the 
 writings of her Fathers and Doctors generally, in such case it 
 would be hardly possible to deny that the passage, so under- 
 stood, might be produced in confirnntion of a question of doc- 
 trine. Here Piazza again says: "If there should be au evi- 
 dent agreement about the mystical as about the literal sense, 
 the one and the other would be equally efficacious as an argu- 
 ment; since the Holy Spirit is the Author alike of both." 
 And more germanely to our present topic he says : " There is 
 nothing to liinder our understanding the same passages to have 
 been spoken of Mary in a literal sense, which are also under- 
 stood of Christ and the Church in a literal sense ; since She is 
 the most noble moml^er of the Church, and is united to Christ 
 by that close near less which exists between a Mother and her 
 Son. Moreover, it has been the custom of the Church to 
 apply to Mary mnny things wliich are predicted in the Script- 
 ures of Christ and the Church." In support of his assertion 
 Piazza quotes celebrated theologians.' 
 
 Now, applying these principles to the objections under con- 
 sideration, let me ask your candid and thoughtful readers : Is 
 there any danger of a gradual identification of yLxry with her 
 Divine Son to be apprehended, from a use of the Holy Script- 
 ures consecrated by grave authority, and the long-established 
 practice of the Church herself? Will devout and humble 
 contemplation ever run the ri.slv of confounding the Wisdom 
 of the Son of God with the communicated gift of wisdom, 
 which Mary received of God's pure goodness, and for the 
 merits of Jesus — her Son and Saviour 'i Has any one Priest 
 in the Catholic Church for these centuries during which her 
 Offices have been in constant use, ever equalled Mary with 
 
 See Father Hai-per, 1. c. 
 
A Rejoinder. 271 
 
 God, because, in the appointed Lessons, Holy Cluircli lias 
 taught him to see, in the \vor.ds of Inspired Wisdom, a picture 
 of the Mother as well as of the Son ? Why shouhl not my 
 Protestant objectors have the same misgivings, when St. Paul 
 calls the church or congregation of the faithful by the very 
 name of Christ Himself '{ (1 Cor. xii. 12). If there is no peril 
 in one case why should there be in the other? I must then 
 urge upon honest, thoughtful Protestants, and repeat for their 
 beiieiit, what has been said a hundred times before, that such 
 a notion could only arise in the minds of men who are total 
 strangers to the inner life of the Catholic Church, It is a 
 dream, a nightmare, a phantom evoked perhaps by prejudice 
 and the ignorant ravings of a Vicar, but which a month's 
 experience in the bosom of the Church would suffice to dissi- 
 pate. 
 
 Once more. The difference between the Catholic Church 
 and the modern schools of heresy is remarkably api)arent in 
 their respective treatment of the Sacred Scriptures. Protest- 
 .iitisin, professing to regard the inspired volume with the 
 deepest reverence, is continually by its acts giving the lie to 
 its professions. For, not contented with rejecting a large por- 
 tion of the Holy Scriptures as being in its opinion unworthy 
 of Divine inspiration ; not satisfied with setting aside the 
 acknowledged standard and rules of interpretation, and with 
 rejecting, whenever it suits its convenience, the literal sense of 
 the Sacred Words, the true Protestant spirit treats the Bible, 
 as it does everything else that is holy, with a cold, hard, and 
 scornful scepticism. Where there is mystery the literal mean- 
 ing is denied and explained away. Where certain exi)ressions 
 of Scripture appear to fall in with and to favor its own 
 peculiar conventionalities, those expressions are explained with 
 a rigid severity totally inconsistent with the laws of true inter- 
 pretation. The Bible, in such hands, is either an armory of 
 Protestant Polemics, or a t ollection of dry, barren, pharisaical 
 rules of conduct, imposing burdens upon men's consciences 
 which God Ahnighty never w^illed to impose, and inculcating 
 a rigid and constrained code of morals, as unlike the sweet, 
 cheerful, and holy law of Christ as the light of the sun is un- 
 
272 Ipse, Ipsa, Ipsum. 
 
 like the darkness of night. There are, of course, eases of ex- 
 ception to this statement, since individuals, the Vicar assures 
 us, are very often much better than the system which has 
 formed and trained them ; but the statement itself is true. 
 Protestantism, even when decked out by ritualistic " Fathers " 
 in the lion's skin of stolen Catholic ritual, lacks love, generos- 
 ity, and depth of feeling ; and these deficiencies are remark- 
 ably manifested in its use and interpretation of the Scriptures. 
 The Catholic religion, on the other hand, brings to the study 
 of the Sacred Volume all that warmth and all that devotional 
 feeling which is the marked characteristic of its inner life. It 
 is not afraid of the Inspired Volume, of which it is both the 
 witness and the keeper, therefore it admits, defends, and pro- 
 tects the literal sense of the Bible. It believes the Sacred 
 Scriptures to be the Words of Him whose Wisdom is infinite, 
 and whose actions, and whose dealings with men are them- 
 selves full of mystery, hence its threefold use of Scripture — 
 according to the letter (literal), according to \\\q figure (mys- 
 tical), and by Accommodation. I have already spoken of the 
 first two. I ask your readers' attention to some remarks on 
 the third, in its application to the Blessed Mary. 
 
 At all times the Church has applied the words of Scripture 
 to other objects besides those which are intended by the in- 
 spired writers themselves; not, indeed, meaning by this to 
 supersede the literal and mystical senses, or to convey the im- 
 l)rcssi()n that such ecclesiastical applications are really enter- 
 tained in Scrij)ture, or rest upon its authority; but simply 
 intending to point out some quality some virtne or some 
 prerogative, in the object of this new application, which, 
 in its own judgment, is suitably and aj)tly expressed by certain 
 words of the sacred vohniie. This is what is called accommo- 
 dation. No practice is more common in every department of 
 literature and speech — none more innocent in itself. Thus 
 when the illustrious Cardinal Baronius, to declare he had no 
 " learned friends,^'' said of \\\^ unaided labor in compiling his 
 Ecclesiastical Annals, "I have trodden the wine-press alone,'' 
 he Tised the words of Isaias, in reference to Christ, in an 
 accommodated sense. We have the example of our Divine 
 
A Rejoindeb. 273 
 
 Lord Himself — Matt. iv. 4; also of St. Paul, Acts xxviii. 
 25-28. For other examples of accommodation of words of 
 the Old Testament in the New I refer to Matt. xiii. 35 ; Psa. 
 xxviii. 2 ; 1 Pet. ii. 24 ; Matt. viii. 17 ; Isa. iii. 4. The piety 
 of the church has made the Scripture its daily food of medita- 
 tion. When it seeks to express itself in a suitable manner 
 about the glory of God, or the gifts of His Saints, it naturally 
 employs the very words of the Holy Scripture itself. It is 
 upon this principle that all its sacred offices have been con- 
 structed. The Introit, the Offertory, and the Conunnnion in 
 the Mass, are almost always passages of Scripture accommo- 
 dated by the church to the particular festivals of the day. So 
 also are the Antiphons and Yersicles, and other portions of the 
 offices contained in the Breviary. In a word, the natural lan- 
 guage of the church is the language of Scripture, and it 
 employs this language, either (1) to state a truth, or doctrhie. 
 or fact, as the holy volume literally contains or states it ; or (2) 
 to teach some truth, fact, or doctrine, of which the type and 
 emblem is to be found in the Old Testament Scriptures, and is 
 there designed by the Holy Ghost ; or finally (3) to illustrate 
 some fact or truth in the kingdom of grace, by woi-ds which 
 most appropriately apply to the fact or truth, although the in- 
 spired Author did not intend to make sucli application of 
 them, when he first committed them to writing. Such, then, 
 is the natiire of accommodation — the pious application of 
 sacred words to other objects than those designed by the 
 sacred writers. 
 
 Pusey says: "Any imnginations of ours must come short of 
 the truth, if we would picture to ourselves the superhuman, 
 engraced beauty of the soul of (Mary)." Precisely. Fully 
 realizing this truth the Fathers and Christian writers of the 
 Church delighted to apply to the Blessed Virgin texts and 
 parts of the Sacred Scriptures in which they seemed to find 
 epithets and images that expressed in the fittest terms their 
 own idea of her supernatural prerogatives. They applied to 
 her in an especial way the Song of Solommi, which according 
 to Theologians has only a mystical, and no literal sense ; and 
 in this mystical sense, it relates either to the union of the 
 
27-i Ipse, Ipsa, Ipsum. 
 
 soul with God, or to the union of tlie Churcli with Christ. 
 But as Mary is the most excellent ineniher of the (Jhurch, on 
 whom is conferred in its fullness the grace that is pa 'tially be- 
 stowed uj)on others, it is not unnatural to infer that all which 
 is expressed in this Canticle with respect to the magnificence, 
 tlie beauty, the order and sanctity of the Church, applies in 
 the highest degree to her own supereminent perfection. It 
 M'ould take too much space to show by quotations how exten- 
 sively accommodations of this Canticle to Mary occur in the 
 Patristic and Ecclesiastical writings of antiquity. They are to 
 be found in the Mozarabic and Coptic Missals, the Hymns of 
 the Greek Church, the Missals and Breviaries of the Latin 
 Church, in various other ecclesiastical monuments, and in the 
 writings of St. John Damascene, Tarasius, Methodius, Modes- 
 tus jf Jerusalem, St. Ephrem, Psellus, Anastasius of Antioch, 
 St. Germanus, St. Anselm, St. Bernard and most medlaival 
 writers. In these we find the most beautiful passages of this 
 mystic song directly applied to the most holy Virgin. She is 
 the " Flower of the Field," and " the Lily of the Valley." She 
 it is, of whom it is said, " Behold thou art fair, O my love, 
 behold thou art fair." It is Mary whom the beloved calls to 
 " Arise, make haste, my love, my dove, my beautiful one, and 
 come." It is Mary whose magnificence and whose sanctity dif- 
 fuses, as it were, a fragrance of the sweetest savor over the 
 whole world. " Who is she that goeth up by the desert as a 
 pillar of smoke, of aromatic spices, of myrrh, and frankincense, 
 and of all the powder of the perfumer i" It is her beauty 
 which enraptures the beloved, and constrains him to exclaim. 
 " How beautiful art thou, my love, how beautiful art thou ! " 
 " Thou art all fair, O my love ; and there is no stain in thee." 
 "Who is she that cometh forth as the morning rising, fair as 
 the moon, bright as the sun, terrible as an army in battle 
 array 5 
 
 In addition to the Song of Solomon, the Church has accom- 
 modated to the Blessed Mother other portions of the sacred 
 volume, and in particulai" different passages from the Books of 
 Proverbs, Wisdom, an<l Ecclesiasticus, besides several of the 
 Psalms of David. These passages are familiar to all who are 
 
A KicjoixDER. 275 
 
 acquainted with the offices of tlie Blessed Virgin in the Rouuiii 
 Breviary, and witli the Lessons appointed to be read in them 
 upon tlie principal Festivals. They are to be found chietl^' in 
 tl'.e 8th chapter of Proverbs, the 24th chapter of Ecclesiasticus, 
 and the 1st and 4th chapters of Wisdom. 
 
 I have space but for that very beautiful application to Mary 
 of the 24th chapter of Ecclesiasticus. Wisdom there says of 
 
 herself: " I came out of the mouth of the Most High 
 
 Then the Creator of all things commanded, and said to me, 
 and lie that made me rested in my tabernacle. And He said 
 to me, let Thy dwelling be in Jacob, and thy inheritance in 
 Israel, and take root in my elect And so was I estab- 
 lished in Sion, and in the holy city likewise I rested, and my 
 poM-er was in Jerusalem. And I took root in an honorable 
 people, and in the portion of my God His inheritance, and my 
 abode is in the full assembly of the Saints. I was exalted like 
 a cedar in Libanus, and as a cypress tree on Mount Sion. I 
 was exalted like a palm tree in Cades, and as a rose plant in 
 Jericho. As a fair olive tree in the plains, and as a plane tree 
 
 by the water in the streets, was I exalted As the vine I 
 
 have brought forth a pleasant odor, and my flowers are the 
 
 fruit of honor and riches In me is all grace of the way 
 
 and of the truth ; in me is all hope of life and of virtue. Come 
 over to me all ye that desire me, and be filled with my fruits. 
 For my spirit is sweet above honey, and my inheritance aljove 
 honey and the honeycomb." This sublime description of 
 Wisdom is accommodated to the Blessed Virgin in all the 
 Offices used on her Festivals throughout the Latin church. It 
 is besides applied to her by many Fathers and commentators of 
 antiquity, and among them by St. Germanus, St. Ej)hrem, St. 
 Proclus, St. John of Damascene, Tarasius of Constantinople, 
 Modestus of Jerusalem, St. Ansehn, St. Ildephousus, St. Peter 
 Damian, and a host of others. These writers either directly 
 apply the very words of Ecclesiasticus to Mary, or else they 
 select different types and emblems from this chapter, and use 
 them to express their conception of her greatness. And it is 
 evident that the fitness of these most remarkable accommoda- 
 tions depends altogether upon the existence of a certain analogy 
 
276 Ipse, Ipsa, Ipsum. 
 
 between \visdom itself and the prerogatives of the Mother of 
 God. But Pusey confesses that the Holy Virgin is one who 
 approaches as near as a created being can posblbly approach to 
 the Scriptural portrait of Wisdom given above. Hence we 
 are bound to admit that in the judgment of the Church and 
 of her ancient writers accommodating these portions of Script- 
 ure to Mary, there is no creature, whether angel or man, whom 
 she does not wholly surpass in dignity, in grace, in imiocency, 
 and in glory. For she it is who is the Queen of Sion and 
 Jerusalem, that is of the Church militant and the Church tri- 
 umphant. She it is in whose sacred tabernacle her Creator 
 designated to rest. She it is whom the unanimous voice of 
 the Church commemorates as alone holy amidst the daughters 
 of men, alone worthy that God should rest within her sacred 
 body, the Lily among the thorns, the Olive ever verdant, and 
 the Morning Star, shining with a brilliant light upon the 
 world, and by the very splendor of its brilliancy manifesting 
 itself as most innnacuhite and most innocent. Moreover, it is 
 Mary into whose bosom the Divine bounty has poured all the 
 treasures of Heaven. It is she who stands forth amid angels 
 and men, exalted far above all, "• like a cedar in Libanus, and 
 as the cypress trees on Mount Sion." She, as the instrument 
 of the Incarnation, is the instrument of Salvation, so that 
 through her and in her all things are renewed, life repaired, 
 the power of death destroyed, the graces of Heaven con- 
 veyed to man. Heaven itself opened, and man united witli 
 Christ his God and Saviour. She v.'as united with Jesus in 
 nature, because she was consubstantial with Him, and in 
 innocency of life because she was ever pleasing to God. In 
 all this Pusey would agree ; for it is the great lesson in re- 
 gard to Mary, which the Christian Fathers, Doctors, and Saints 
 are ever urging in their hymns, panegyrics, and discourses. It 
 is the idea of the Blessed Mother of Jesus brought jut and cast 
 into shape by such teaching as this, which they attempted to 
 illustrate by the accommodation of this wonderful chapter of 
 Ecclesiasticus. And it is impossible to ignore the judgment 
 of the church and of her Doctors, that there really does exist a 
 true analogy between the wisdom of God and his lovely 
 
A Rejoindek. 2T7 
 
 mother, an analogy which cannot be supposed for a moment 
 unless Mary bo acknowledged to be the most pure, the most 
 holy, the most beautiful, and the most perfect among the crea- 
 tures of God. 
 
 Who, I ask, can see in this any attempt to bridge (. jv that 
 impassable distance which separates the measure of Mary's 
 glory from that of Jesus ? Any attempt to hide out of sight 
 tliat unparalleled eminence of the God-Man, which it is her hfe 
 in Heaven to adore, to love and to praise 'i Surely oidy one of 
 a sect that "preserves her balance .... and observes four 
 feasts yearly in honor of the Holy Mother," but in not one of 
 tchich is her hlessed name even so tnuch as Tne^itioned ! Is 
 spiritual stupidity and imbecility so withering as to dry up and 
 scorch all the natural instincts of the human heart in presence 
 of all th.at is pure, and good, and lovely, and tender, and holy i 
 
 I liave now considered in a way, I trust, satisfactory to all 
 candid readers, all those general propositions, so to speak, 
 against which, on the score of language alone, the Vicar has 
 most severely though only parasitically inveighed. In my 
 next I will face severally every one of tliose individual passages 
 textually quoted by him from " Liguori's Glories of Mary," 
 the "Raccolta" and Pusey. I invite the earnest attention of 
 Protestant religious teachers to my explanations. 
 
 LETTER XXIII. 
 
 IPSE, IPSA, IPSUM — A EEJOINDEE. 
 
 To iJw Editor of the Globe: 
 
 Sir, — To thoughtful minds and honest hearts it will appear 
 a truism to say, that there must be an enormous difference 
 between any comprehension of the Catholic Church and her 
 life which can be obtained by outsiders, and the results of ex- 
 perience on those who have lived in church membership. This 
 difference has been aptly compared, by the great Cardinal 
 Wiseman, to looking at a beautiful stained-glass window from 
 
278 Ipse, Ipsa, Ipsum. 
 
 loithorit and froyn within tlie building it adorns. This strik- 
 ing illustration is especially to the point in the matter now in 
 hand. Mj opponent has never experienced, or come near to 
 exi)eriencing-, the state of mind engendered by a constant and 
 loving devotion to the Blessed Mother of Jesus; and 
 yet he confidently, with characteristic impudence and inso- 
 lence, pits his a priori augury of what that state of mind mu^^t 
 be, against the unanimous testimony of those who hnow that 
 phenomenon on which he descants in ignorance, at once debas- 
 ing and soul-dishonoring. When, for instance, he and others 
 like him tell a Catholic, on purely a priori grounds, that his 
 daily, yea hourly, Avet to Mary lessen his simple trust in Jesus, 
 such a statement can o dy elicit from liim amazement and pity ; 
 because the Catholic hioivs, as a matter most strictly within 
 his own immediate experience, that devotion to her is in no 
 respect inconsistent with the most jealously exclusive devotion 
 of heart to God and to Christ ; but, on the contrary, that the 
 love of the Mother is among his most efficacious helps for 
 growing in the knowledge and the love of the Son, that it in- 
 definitely intensifies that love, and gives to it an otherwise 
 untasted quality of tenderness and passionate affection. All 
 the Vicar's absurd and groundless olgeetions and difficulties 
 are solved by the difference of being without and wit/ii?). 
 The wild and absolutely imaginary picture he draws of us 
 vanishes into thin air, together with the sophisms which he so 
 ]ierversely constructs, or rather borrows from Pusey's Jirst 
 volume. 
 
 I ask your readers to bear in mind that Pusey admits the 
 Catholic doctrine on the Intercession and Invocation of the 
 Saints. For, he says: (The Blessed Virgin,) " with all the in- 
 habitants of heaven, and she more eminently than all, does 
 pray for us. The intercession of the saints, departed and at 
 rest, for iifi, who are still militant, is part of the doctrine of the 
 Communion of Saints, and would be a necessary consequence 
 of God-given love, even if it did not appear from Holy Script- 
 Tire. The contrary is inconceivable." He also heartily ac- 
 cepts the teaching of the illustrious Bishop Milner on the 
 permissibility of invoking Mary in particular, because he says 
 
A Hejoindek. 279 
 
 " tliiit she is far more exulted and acceptable to God." Hero 
 is tlie fullest admissiuii, by my opponent's own witness of all 
 the Catholic principles retpiired by your readers in this con- 
 nection. Their application will appear as I proceed. 
 
 In treating of the subject in hand, in the Jirst volume of 
 the Etrcnicun, Fusey has chosen among C!atholic writers those 
 wlio are most enthusiastic about the lilessed Virgin, and from 
 these writers he picks out the strongest passages he can Hu'l. 
 Ilavinj; thus collected his materials he then so combines them 
 that his readers will be led to think they have before them a 
 complete representation, as if in a ]ianorania, of what Catholics 
 think and say about the Mother of God. The result is a cari- 
 cature. No one can honestly believe that a mnnber of expres- 
 sions selected after this fashion separated from the context, and 
 skilfully dovetailed together, will fairly represent the general 
 tone and character of Catholic sentiment and Catholic devotion. 
 Nay, more, this is not a fair representation of the sentiment 
 and devotion even of those writers from whom the passages are 
 quoted. Surely the sense of a writer upon any subject, 
 and more particularly on a subject in which his affec- 
 tions are deeply engaged, is not to be judged by a few 
 phrases, often highly rhetorical, often highly figurative, 
 picked out from the context, and served up cold iuid dry 
 for the reader. On this matter Father Newman renuu-ks 
 to Fusey : " I think you have not always made your (piota- 
 tions with that consideration and kindness which is your rule." 
 He thus calndy complains of the unfairness — of which Fusey 
 is habitually guilty in Xmjird volume — of taking a strong and 
 apparently objectionable passage from an author who, either 
 in the immediate context or elsewhere, has qualified it by 
 other statements, which any one but a partisan writer would 
 feel bound to take into consideration and place by its side, 
 without giving the reader any intimation that such qualifica- 
 tions exist. He asks Fusey very pointedly whether he thinks 
 '* this a fair and becoming method of reasoning . ... or the 
 procedure of a theologian " ? The Vicar is beyond tlie reach of 
 such an appeal. He simply out-Herod's IngersoU in coarse 
 malignity and dishonesty. The greatest author he quotes from 
 
2S0 Ii'sE, Ipsa, Ipsum. 
 
 is St. Lijjjuori in the " Glories of Mary." Speaking of this 
 book Father Newman says : " It never surprises nie to read 
 anything extraordinary in the devotions of a sjiint Such men 
 are on a level very different from our own, and we cannot un- 
 derstand them. I hold this to be an important canon in the 
 Lives of the Saints, according to the words of the Apostle, 
 ' The spiritual man judges all things, and he himself is judged 
 of no one.' But we may refrain from judging, without pro- 
 ceeding to imitate." The Vicar, however, armed with his 
 " yard stick," is ready to pronounce judgment even on " the 
 spiritual man," and the less he knows of the subject the more 
 peremptory he becomes. No words, for instance, seem suffi- 
 ciently strong to express his estimate of the " Glories of Mary " 
 — that inexhaustible mine of the most tender and beautiful 
 sentiments in regard to the Mother of Jesus. He says that 
 the " whole book .... raises not a dispute as to what sort of 
 worship (Latreia, donleia, hyperdonloia, &c.) ought to be ren- 
 dered to the Virgin, but the all-important question, ' What 
 must I do to be saved ? ' The practical answer to Romanists 
 from Ligiiori and his followers is ' Go to Mary and you will be 
 saved.' From our Blessed Lord and Master it is ' come unto 
 me.'" Wliat unclean spirit could suggest a more audacious 
 libel than this both on St. Liguori and on the Church of God ? 
 Now, though St. Liguori's book is written for Catholics who 
 cannot misunderstand him, yet he lays down their principles in 
 the clearest way as if he had in his mind the Vicar and his 
 " ilk." Thus, in his address " To the Reader " of the " Glories 
 of Mary " he siiys : " In order that my present work may not 
 be condemned by the over-critical, I think it well to explain 
 certain propositions that will be found in it, and which may 
 seem hazaixlous, or perhaps obscure. I have noticed some, and 
 should others attract your attention, charitable reader, / heij 
 that yoxi xoUl xmderstand them, according to the rules of sound 
 theoloijy and the doctrine of the Holy Iloman Catholic Church 
 
 of which I declare myself a most obedient son And 
 
 now to say an in a few words: God, to glorify the mother of 
 the Redeemer, has so determined and disposed that of her 
 great charity she should intercede in behalf of all those for 
 
A Rejoindeu. 281 
 
 whom His Divine Son paid and oflfered the superabundant 
 price of 11 is precious Blood in which alone is our salvation^ 
 life, and resurrection. On this doctrine, and on all that is in 
 accordance with it, I ground my projH)sitions — propositions 
 which the saints have not feared to assert in their tender col- 
 loquies with Mary and fervent discourses in her honor." 
 ' Pnsey accepts every word of the " doctrine " here laid down 
 hy St. Li^nori. The saint then refers his " reader " to chapters 
 the sixth, seventh, eighth, and ninth of his book for the appli- 
 cation of his " doctrine." From one of these chapters (the 
 eighth), the Vicar has taken what he calls the " l)ald concentra- 
 tion of the teaching of the whole book," and then, in the very 
 face of the author's statement, just quoted, utters the base, 
 ssitanic libel already mentioned. And he desires to ])ose as a 
 "true Catholic" and a "priest" ! Then again, the simplicity 
 is almost affecting with which St. Liguori elsewhere expresses 
 himself on figurative and rhetorical language in devotion to 
 Mary. " Without doubt," he says, " hyperbole, under which 
 name tropes (figures) are included, cannot be taxed with untruth 
 when it is evident from the context that it goes beyond the 
 truth — as is the case when St. Peter Damian savs that " Marv 
 does not pray, but commands." The same applies to St. 
 Anselm, when he says that " She weeps in Heaven for those 
 who offend God." In such cases as these, in which there can 
 be no ntistake, tropes (figures) are lawful. But such is not the 
 case in propositions in which the hyperbole is not evident, and 
 there would be a real deception." The "Glories of Mary" 
 is full of devout contemplations and pious amplifications and 
 figurative expressions. Wliat canon for the interpretation of 
 these could be more clear, and simpler, than that su])plied by 
 the author? What more could St. Liguori do than he has 
 done in these extracts to guard against such perverse and 
 malicious misrepresentations as I am now considering i I leave 
 it to candid Protestants to answer. 
 
 One more preliminary reflection. The same line of thought 
 which vindicates agjiinst Unitarians and Deists the worship of 
 Jesus, vindicates no less triumphantly against Anglicans and 
 Ritualists the Catholic veneration of M>>ry. Let us sujipose 
 
282 Ipse, Ipsa, Ii-slm. 
 
 the Vicar in controversey with a reh'giously-rainded Unitarian, 
 who labors under a blind and ignorant prejudice against the 
 doctrine of the Incarnation, similar to that which possesses the 
 Vicar against our doctrine and practice. The Unitarian (I have 
 often heard him) would express his objections to the Incarniv- 
 tion in some such terms as these : 
 
 " Men were created for one end — the knowledge and love of 
 God. They better fuldll that end, therefore, — they are more 
 perfect of their kind, — in proportion as they more constantl" 
 keep the thought of God before them ; contemplate His ex- 
 cellences ; labor to fulfill Ilis conunands. Kow this sad doc- 
 trine of the Incarnation presents one constant 'mpediment in 
 the way of man's great work. When we Unitarians are op- 
 pressed with trial, temptation, suffering, we stinmlate our con- 
 fidence in the Almighty Creator by steadily fixing our thoughts 
 on His Infinite Mercy and Ilis Infinite Power. But you Trini- 
 tarians, I have often observed, shrink from this ; it is not once 
 in a thousand times that your pious affections take any such turn. 
 JS^o ; you fix your thoughts not on the Infinite Love which is en- 
 tertained for you by God ; but on the finite love which (as you 
 think) is entertained for you by that created soul, which you 
 believe God to have assumed, in the form of Christ ; and you pon- 
 der according!}' on the various most touching circumstances of 
 Cljrist's Life and Passion. Yet even if I were to grant your 
 full doctrine, it would still remain true that the love felt for 
 you by the soul which so suffei-ed is but a finite love. And 
 further, since no one finite object is nearer than any other to 
 the Infinite, it is true, in the strictest and most literal sense, 
 that the love felt for you by the Divine Nature as far exceeds 
 the love felt for you by the soul of Christ, as it exceeds the 
 love you feel for each other. 
 
 " Then, again, we Unitarians preserve untouched that most 
 sacred truth, which your own Scriptures so prominently testify 
 — that God alone can read the heart ; whereas you Trinitarians 
 .idmit the soul of Christ iato a participation of that incommu- 
 nicable privilege, and thereby invest a finite object with the 
 very attributes of Infinity. Or, again, suppose I would rouse 
 myself to repentance for sin : I reflect on God's Infinite Sane- 
 
A Rbioindick. 283 
 
 tity — on the disloyal insult which I have offered to that Sanc- 
 tity, and on the foul contrast between God, the great Exem- 
 plai*, and myself. Now I will not say that you Trinitarians 
 never do this ; but I will confidently say that you far of tener 
 do something else. You dwell on the anguish which you con- 
 sider your sin to have inflicted on the loving Heart of your 
 Redeemer ; or on the contrast between your sin and Christ's 
 spotless sjuictity on earth, that is, the spotless sanctity of a 
 created soul ; or on your ingratitude for the torments endured 
 by that soul on your behalf; and then you gaze with com- 
 punction on the pierced hands and feet. In fact, you carry 
 this idolatrous principle into every detail of the interior life. 
 You do not come face to face with God ; what you cjII the 
 Sacred llunumity (of Christ) stands up as a constant b;\rrler 
 between Ilim and your soul. Indeed, I must say that your 
 Trinitarian doctrine of the Atonement has fearfully encouraged 
 sin, by representing pardon for the most frightful offences as 
 so certain and so easily obtained. 
 
 " I do not here speak, ' the Unitarian may continue to say, 
 in closer parody of Pusey's assault on our devotion, " I do not 
 here speak of saintly men, but of the great mass as we find 
 them ; of those who fulfill their religious duties in a quiet and 
 ordinary way. These men give a certain fixed portion of each 
 day to prayer; and it is arithmetically evident that if some of 
 that portion goes to the created soul of Christ, so much less 
 will be left for the Infinite God. But this is far from the 
 M'orst. It is qn\te indefinitely easier and more pleasant to man 
 as he is, that he shall contemplate a created object — especially 
 one invested with the singularly pathetic and imaginative 
 interest surrounding Christ's Life .aid Passion — than that he 
 shall contemplate the Divine Nature. If men are told, there- 
 fore, that Christ's human soul knows their thoughts and can 
 grant their petitions, they will be ever increasing the time de- 
 voted to that soul, at the expense of the time devoted directly 
 to the uncreated. They will thus learn practically more and 
 more to look to the created soul of Christ for pardon, for help, 
 for strength, for consolation : it is their prayers to that soul 
 which will issue freely and warmly from the heart ; while 
 
284: Ipse, Ipsa, Ipsum. 
 
 their direct addresses to the Divine Nature will be little more 
 than the perfimctory and external performances of a certain 
 stated and pre8cril>ed routine. 
 
 " Now can you justly ar^ue," the Unitarian continues, " in 
 reply to all this, that you regard the soul of Christ as apper- 
 taining to a Divine Person, and that your prayers to that soul 
 are addressed to God the Son. I do not deny that such is 
 your theory I the simpleyat'^ is this: For once that your pious 
 aflfections are directed to the Eternal Father, they are directed 
 a thousand times to the Sacred Humanity (of Christ). You 
 Trinitarians must perforce, therefore, admit one of two alter- 
 natives, and I care not which. Either you love the Second 
 Person of your Trinity far better than you love the First ; or 
 else you love the created soul far better than you love the 
 Divine Person. In either case your doctrines of the Trinity 
 and Incarnatioi have introduced a shocking and most pei'verse 
 corruption iiito your practical worshij)." 
 
 Under tne pressure of such arguments from his Unitarian 
 opponent, I think that the Vicar would be disposed to wring 
 liis hands in perplexity — at least I hope so. Great would be his 
 distress to iind that men can argue with such perverse ingenu- 
 ity, on grounds purely a jmori, in favor of a proposition 
 ])roved to be monstrously and extravagantly false by the daily 
 experience of every Trinitarian. In fact, he would have a 
 practical perception of the effect which is produced on the 
 mind of Catholics by his own confused " re-hash " of Pusey's 
 criticism of our devotion to the Mother of Jesus. I mean to 
 say that Pusey's argument against us, in his first volume, iin- 
 manglcd by the Vicar, is paralleled in every essential })articular 
 by the above Unit^irian argument against the Incarnation and 
 Divinity of Christ. I do not wish to be so discourteous to the 
 Vicar as to wound his vanity and love of notoriety, by losing 
 eight of him altogetlier ; but he will excuse me if I prefer 
 original sources because he appreciates a taste for " verifica- 
 tion." Let me then tell your readers that the pith and mar- 
 row of Pusey's argument, as spread out in the ^rst volume of 
 tlu^ T^'rrf'rf^f, ur.iy };c thus Gxprossed : " Love of God and of 
 Jesus is the highest of spiritual perfections. But the constant 
 
A lii:.ioiNnKR. 285 
 
 thouglit of Mary by practical and devout Catliolics is greatly 
 prejudicial to this love, by drawing men's minds from the Cre- 
 ator to the creature ; and a proof of this is, that when a pious 
 Catholic is in trouble, he far more spontaneously turns to 
 Mary than to her Divine Son and his Kedeenjer." Now the 
 Unitarian argument against belief in the Incarnation is strik- 
 ingly analogous as your readers will admit. Here it is again 
 in summary: "Love of God, for the sake of His Divine Ex- 
 cellencies, is the highest of spiritual perfections. But the con- 
 stant thought of Christ by practical and devout Trinitarians is 
 greatly prejudicial to this perfection, as leading men to love 
 God, not for the sake of His necessjiry Divine Excellencies, 
 but for the sake of those liuman excellencies which (according 
 to Trinitarian doctrine) He has freely assumed. And a proof 
 of this is, that a pious Trinitarian, when in trouble, very far 
 more spontaneously turns to the Second Person than to the 
 First. The Z>/t'/;ie^ Excellencies appertain to BotJi ; if, there- 
 fore, it were for them that he loved God, the Father would be 
 quite as frequently in his thoixghts as the Son." If I had the 
 space I could easily draw out the overwhelming Trinitarian 
 answer to this, but it is not necessary. Undoubtedly every 
 devout l)eliever in the Divinity of Clirist Hees and hnows that 
 the Unitarian argument is monstrously fallacious; and in like 
 manner, every devout Catholic see% and knows that Pusey's 
 argument is monstrously fallacious — but, it goes without say- 
 ing, and your logical readers must concede, that the one is just 
 as plausible as the other. 
 
 I come at last to the Vicar's textual quotations, made as well 
 in his very first letter, from St. Liguori and the JRdccolta, as 
 in his lust through Pusey from other sources. I will consider 
 i\\Qm, every one. Nay, more; I will give him what he likes 
 so much — "a wider view "and "useful information;" for I 
 propose so far as my limits will allow to consider and explain 
 for honest Protestants all those passages in I^usey, from what- 
 ever source, which I think present the greatest difficulty to a 
 Protestant mind. Perhaps the "bitter regrets," which the 
 Vicar prophesied for me. mav. like the proverbial chickens, 
 " come home to roost." 
 
286 Ipse, Ipsa, Ii'scm. 
 
 1. I will consider first the statement {E!re)itmn, p. 105) that 
 Mary ''Appeases her Son's wrath" — whence Pnsey infers that, 
 according to Catholic writers, "the ssiints are more ready to 
 intercede with Jcsns than Jesus with the Father"; or (in other 
 words) that Mary loves sinners more warmly than Jesus loves 
 them. This objection occupies the Vicar in the sixth last par- 
 a<rraph of his closing " Stricture." Now here, as in so many 
 other instances, the parallel of the Incarnation is precisely in 
 ])oint. The Vicar has heard many Anglican preachers say 
 that " tlie Father is justly irritated," and that " the Son ajv 
 peases Ills wrath." Docs he, therefore, Jiscribe to them the 
 portentous heresy, that sinners are loved with less intensity hy 
 the Divine Nature than by the soul, or Sacred Humanity of 
 Christ? The Incarnation displays no less tndy the Father's 
 loving kindness than the Son's. " God so loved the world that 
 He gave His only begotten Son." " God commends His Love, 
 in that Christ died for us"; and any ditferent doctrine belongs 
 only to a Calvinistic heretic. And yet it is said with a most 
 true drift, in practical and devotional writing, that the Son 
 a])pease8 the Father's wrath, and the like ; because such 
 phrases are understood to signify what is most true — viz., that in 
 consequence of the Incarnation, the Father forgives lis our 
 sins, and treats us with innneasnrably greater mercy than would 
 otherwise have been the case. It is most certain, indeed, that 
 the love felt for men by the Father is infinitely greater than 
 that felt for them by the soul of Christ ; and in like manner 
 that the love felt for them by the soul of Christ is very far 
 greater even than that felt for them by their Heavenly Mother. 
 Still it is axiomatically evident that, if Mary's intercession has 
 any efficacy at all (which Pnsey himself asserts), it must induce 
 her Divine Son to treat men more mercifully than would 
 otherwise have been the case ; and therefore, just as it is very 
 suitably said that the Son appeases the Father's wrath, so it is 
 said with precisely equal propriety that Mary ap]ieases her 
 Son's. 
 
 Under this head comes the famous " Vision of the two lad- 
 ders," from the " Glories of Mary," over which my unhaj)py 
 ^pponon^ flaps Lis Icuucu wiiigs. Yuur reaciers can turn to it. 
 
A Rejoindeu. 287 
 
 Let UP Hiipposc some Anglican poet to depict " a vision toucli- 
 ijig tlie two ladders that reached from earth to heaven : the 
 one red, upon whieli the Eternal Father leaned, from which 
 numy fell backward and could not ascend ; the other white, 
 upon which the Sacred Humanity leaned, the help whereof, 
 such as used, were by Jesus received with a cheerfid counte- 
 nance, and 30 with facility ascQiided into heaven." The only 
 unfavorable comment on this I would expect from the V^icar 
 would be that, in saying '''•many fell backward" from the 
 former hu.der, the poet rmplied the existence of some who did 
 not fall backward from it. Otherwise he would heartily ap- 
 j)laud such a poem as teaching the all-important truth, that 
 Jesus is the one appointed Way of coming to the Father, and 
 that those who attempt to reach the Father without that media- 
 ticm will be disappointed. Such, then, is exactly the meaning 
 of St Liguori, and of those saintly writers who have a]>iiealed 
 to this vision. They teach that, to a Catholic, the Mother of 
 Jesus is immeasurably the surest way of reaching Jesus; that 
 those Catholics who neglect her regular and habitual invoca- 
 tion will find it much more difficult to obtain their saiictitica- 
 tion and ultimate salvation. Why ? Because of the might of 
 her intercessory power, so graphically ilhistrated by this figure 
 of the two ladders. For, as Cardinal Newman puts it : " If 
 'God heareth not sinners, but if a man be a worshipper of 
 Ilim and do Ilis will, him lie heareth'; 'if the continual 
 prayer of a just man availetli nnich ; if faithful Abraham was 
 required to pray for Abimelech, for he was a prophet '; if 
 patient Job was to ' pray for his friends,' for he had ' spoken 
 right to things about God'; if meek Moses, by lifting up his 
 hands, turned the battle in favor of Israel, against Ainaiek ; why 
 should we wonder at hearing that Mary, the only spotless child 
 of Adam's seed, has a transcendent influence with the God of 
 grace? And if the Gentiles at Jerusalem sought Pinlip, be- 
 cause he was an apostle, when they desired access to Jesus, and 
 Philip spoke to Andrew, as still more -closely in our Lord's 
 confidence, and then both came to Him, is it strange that the 
 
 ir»r»tlir>r kIioiiIH Imvn nmrpr wi^li tj»p ^^^■x^ Histinct in Tfrntl froi)) 
 
 that of the purest angel and the most triumphant saint % If we 
 
288 Ipsk, Ipsa, Ipsum. 
 
 liave faith to admit the Incarnation itself, we must admit it in its 
 fullness ; why, then, should we start at the gracious appoint- 
 ments which arise out of it, or are necessary to it, or are 
 included in hi If the Creator comes on earth in the form f 
 a servant and a creature, why may not His mother on th 
 other liand rise to be the Queen of Heaven, and be clothed 
 with the sun, and have the moon beneath her feet '{ " 
 
 But there is no need of aryutaent here at all. It is Pusey's 
 own contention that the intercession of the Blessed Virgin, 
 more eminently than that of all the saints, for us who are still 
 militant, is part of the doctrine of the Communion of Saints, 
 and a necessary consequence of God-given love. {Eirenicon, 
 vol. 2, p. 33.) That is to say : God has so determined and 
 disposed that she should intercede in behalf of all those for 
 whom Christ paid and offered the superabundant price of His 
 Precious Blood in which alone "is our sjdvation, life, and 
 resurrection." Her intercession is a part of the Divine j)lan, 
 a merciful chain by which God has bound the hearts of His 
 prodigal children in all ages to Himself. Pusey and St. 
 Liguori, one of the greatest luminaries of the Catholic Chnrch, 
 are at one. " May the infinite goodness of our Lord be ever 
 praised," says Bishop Kingdon's "devout soul," St. Bernard, 
 "for having been pleased to give us Mary as our advocate in 
 heaven, that she, being at the same time the Mother of our 
 Judge and a Mother of Mercy, may be able, hy her interces- 
 sion, to conduct to a prosperous issue the great affair of our 
 eternal salvation." And St. Augustine says: "As Mary co- 
 operated by her charity in the spiritual birth of tlie faithful, 
 so also God wills that she should co-operate by her intercession 
 in obtaining for them the life of grace in this world and the 
 life of glory in eternity." These quotations are from St. 
 Liguori, and this is the doctrine stamped on every page of the 
 " Glories of Mary." But intercession and invocation are cor- 
 relative doctrines in Catholic teaching which Pusey accepted 
 absolutely, and I have already triumphantly proved its truth 
 (piite independently of his admissions. Now, St. Liguori de- 
 clares in his Introduction that the great object of his book is to 
 portray Mary's intcree&sorv power with her Divine Son and to 
 
A Kkjoindkb. 28'J 
 
 urge Catholics to Lave recourse to it. The vision of the two 
 ladders is one among very many of the beautifully striking 
 and figurative illustrations used by him to impress this truth 
 upon the minds of his readers. " Come unto Me " is the con- 
 soling invitation of our dear Lord. And surely we do not go 
 less directly to our Kedeemer for grace and salvation by going 
 in company with His Blessed Mother, since all prayer to her 
 (let it never be forg(jttcn) is always most truly, though indi- 
 directly, virtually and ultimately the worship of llim from 
 whom alone it can have any efficacy, while her intercession 
 secures this worship offered in the most effective way. I need 
 not dwell longer on this blazing truth. The subtlest minds have 
 confessed its incomparable beauty, as the purest hearts have 
 done homage to its irresistible attraction. To say nothing of 
 countless saints, in all the long ages of the past, nor of myriads 
 of pure and bright souls known only to God, Mary has counted 
 in modern times among her noblest children and most loving 
 clients such mighty intellects and luminous thinkers as Suarez, 
 Bellarmine, Schlegel, Bossuet, Fenelon, Lacordaire, Monsabru, 
 Ward, Harper, Faber, Manning, Newman, Brownson, Mar- 
 shall, and Leo XIII. 
 
 The Vicar concludes his stricture on the " story " of the two 
 ladders as follows : 
 
 " Liguori says in the story Jesus has no compassion for 
 struggling sinnei's ; He will not lend them a helping hand to 
 Paradise ; they fall again and again if they respond to His 
 invitation, 'Come unto Me,' but they succeed on the first 
 attempt up Mary's ladder, because she has such compassion for 
 poor sinners she will bestir herself to help them. There is 
 something far worse than grotesqueness here — something far 
 worse than even heresy. It is apostasy." 
 
 Were I to characterize this infamy in the words of our 
 Divine Lord or of St. John the Baptist, the Vicar would com- 
 plain that I was no "gentleman" and protest against the use 
 of the " Shillalah "; but, in the face of my explanation of the 
 " story," to say nothing of its own very words, is not his state- 
 ment an outrage against reason and God ? It contains as many 
 falsehoods as lines. There is no contrast, intended by the 
 
290 Il'SK, Il'SA, Il'SUM. 
 
 saintly writer, between Jesus and ^^ary as reganls their power 
 and willingness to help s»juls struj^gling to be free. Tiie whole 
 ])oint in the figure is to enforce the elKcacy of the Mother's 
 intercession with the Son on behalf of those wlioni lie has re- 
 deemed. Who but ^he Vicar would dare inijiute to so great 
 a saint and Doctor of the Church as St. Liguori the intoleral)le 
 error that the love felt for us by Mary exceeds that felt for us 
 by the Soul of Christ i 
 
 LETTER XXIV. 
 
 IPSE, IPSA, IP8UM — A REJOINDER. 
 
 To the Alitor of the Globe : 
 
 Sir, — I continue my explanations of the language character- 
 ized as " impious " by the " gentleman " from Oxford. 
 
 2. "God retaineth justice to Himself, and granted mercy to 
 (Mary) " {Eirenicon, p. 105). " God lias resigned into her 
 hands (//* one may say so) His Omnipotence in the sphere of 
 grace" (p. 103). "To her He has committed the kingdom of 
 mercy, reserving to Himself that of justice." The last of tliese 
 quotations is, perhaps, the commonest shape in which the idea 
 is expressed ; but that idea is one and the same. Kow such 
 phrases as these convey a meaning, either on the one hand intoler- 
 able and heretical, or on the other hand beautiful and edifying, 
 according to the sense in which they are taken. They may in 
 themselves mean that our Divine Lord has in such sense given 
 to Mary the kingdom of mercy, as to have abdicated that king- 
 dom IIim^ielf—t\mt mercy and grace can no longer be obtained 
 by addressing Him directly, but onl}' by invoking His mother. 
 Such a notion, no Catliolic need be told, would ]>e nothing less 
 than an appalling blasphemy. T will only say, tliprefore, that 
 no one but the progeny of " utterly unredeemed villains " ever 
 •Jrcamcd oi so undcrstancJmg tlie statement. Oatliolics know 
 that the holy men who most constantly uttered it were also 
 foremost in urging those prayers to the Blessed Sacrament and 
 the Sacred Heart of Jesus which are absolutely inconsistent 
 
A Kkjoindkk. 2D1 
 
 with its false interpretation; and tliat they are even more 
 ardent and glowing than other Catholic writers in their descrip- 
 tion of those unspeakable blessings which How from prayer to 
 the Sacred Humanity of Christ. Indeed, tlu-oughuut the writ- 
 ings of the great St. Liguori there is manifested a veritable 
 ocean of love and coniidence in our Lord, absolutelv over- 
 whelming the few sentences strongly setting forth his severity 
 to sinners. Open, for instance, his " Reflections on the Pa8sit)n 
 of our Lord." Li chapter xiv. he says: "Jesus Christ did not 
 cease with Ilis death to intercede for us before the Eternal 
 Father. lie still at present is our advocate ; and it seems as if 
 in heaven (as St. Paul writes) He knew no other office than 
 that of moving His Father to show us mercy — ' always living 
 to make intercession for us' (Ileb. vii.). And, adds the Apos- 
 tle, the Saviour for this end has ascended into Heaven ' that 
 He may appear in the presence of God for us ' " (Heb. ix.). 
 This is but an imperfect sample. 
 
 There remains, then, the true sense of the statement I am 
 considering. Christ has reserved wholly to Himself the king- 
 dom of justice ; He has given to His mother no lot or |)art 
 whatever in the oflice of judging and condemning. r>ut Cath- 
 olics love to say that He has so handed over to her His king- 
 dom of mercy, that she possesses (as it is often expressed) an 
 *' Inter cessm'y omnipotence''^ j that the invocation of her will be 
 fully as effective in obtaining mercy and grace from Christ, as 
 would be prayer to Him offered with the same dispositions. To 
 all, therefore, who feel themselves bowed down by a sense of sin, 
 she is a truly attractive object of veneration and supplication, 
 because her office in heaven as an intercessor is exclusively that 
 of mercy, and within that sphere her Divine Son has connnuni- 
 cated to her the greatest power. Father Newman says : " Our 
 Lord cannot pray for us, as a creature, as Mary prays ; He can- 
 ii(">t insoire those feelings winch a creature in spires. 'J'o her 
 ))p]or(rra, ^a K^ipor ^ cresti'Ts R 'jjnt'jrHl cl^irp 0''? "jiff, "^'mp.-ikv- 
 and familiarity, in that she is nothing else than our fellow. She 
 is our pride, — in the poet's words, ' Our tainted nature's solitary 
 bop.Gt.' \Vc- look to her without any fear, any remorse, any 
 consciousness that she is able to read us, judge us, punish us." 
 
292 Ipse, Ipsa, Ipsum. 
 
 3. " To sinners who have lost Divine grace, there is no more 
 sun " (the symbol of Jesus) "for him, but the moon is still on 
 the horizon ; let him address himself to Mary " (p. 106). " No 
 sinner doth deserve that Christ should any more make inter- 
 cession for him with the Father .... and therefore it was 
 necessary that Christ should constitute His well-be.oved Mother 
 a mediatrix between us and Him " (p. 105). " (Mary) is the 
 only refuge of those who have incurred the Divine indigna- 
 tion." " Often we shall be heard more quickly, and be thus 
 preserved, if we have recourse to Mary and call upon her 
 name, than we should be if we called on the name of Jesus 
 our Savit tr." "Many things are asked from God and are 
 not granted ; they are asked from Mary and are obtained." 
 
 The last two are the Vicar's quotations from St. Liguori in 
 his first letter. Now, did he find such words as the above 
 without any indication of authorship, the Vicar, with his frag- 
 mentary idea of Christianity and peculiar vieics on the Incar- 
 nation, might be forgiven if he understood them to mean, that 
 one who has fallen into mortal sin commits grievous pre- 
 sumption in offering direct prayer to God ; and that God 
 would have no power to remit mortal sin if He had not created 
 Mary to intercede for it. But notoriously every Catholic in 
 the world would regard either of these propositions with horror 
 unspeakable — and since the words were addressed by a Catho- 
 lic to Catholics, it is clear that neither writer nor readers under- 
 stand any such blasphemy. In fact, as I have often explained, 
 St. Liguori and others were able to use such strong language, 
 precisely because no one of their readers could by possibility 
 take their words in their literal sense. It is as though a son said 
 to his mother : " You are the author of my being — in you is 
 my only hope," and the Vicar immediately pounced on him 
 for blasphemously and impiously introducing a second Deity. . 
 
 Let me submit a Catholic interpretation of the language I 
 am considering. It is as if the saintly authors had said to us : 
 " If you have once possessed the unspeakable blessedness of 
 justification and adoption, and have fallen from that blessed- 
 ness by deliberately outraging your Creator with mortal sin, 
 you have nothing favorable to expect from God's Justice. 
 
A Rejoinder. 293 
 
 With no approach to injustice, God might remove you straight- 
 way from earth to hell ; there is nothing bought for you by 
 Christ in His Sacred Passion which could preclude your Cre- 
 ator from so acting. You must sue, then, for favors which 
 Christ has not secured for you by His Passion — you must 
 throw yourself most unreservedly on His Mercy, and you have 
 more hope of forgiveness in proportion as you more keenly 
 realize this fact. Yet this very keenness of realization may 
 injure you, unless you adopt the appointed remedy. Your 
 sense of the insult you have offered to God may make you 
 feel as though there were ' no sun in the horizon ' — may make 
 you slow in apprehending the boundless mercy of Him wlio is 
 to be your judge. He has Himself provided for this your ob- 
 vious need. He has appointed a mediatrix, who entertains for 
 you no feeling but that of pity, and whose maternal love will 
 strengthen and encourage you to approach her Son. x^or is 
 this all ; for her prayers have a most powerful effect in obtain- 
 ing for you a far greater degree of mercy than He would other- 
 wisp hn-e granted." 
 
 4. ' ,Ir2g He obeyed not only His Father, but also His 
 
 Mot:' 158). " The Blessed Virgin is superior to God, 
 
 and God Himself is subject to her in respect of the manhood 
 which He assumed from her," " However she be subject unto 
 God, inasmuch as she is a creature, yet she is said to be superior 
 and placed over Him, inasmuch as she is His Mother." " You 
 have over God the authority of a mother, and hence you obtain 
 . pardon for the most obdurate sinners." " At the command of 
 the Virgin all things obey, even God." — Vicar's quotation in 
 first lettei'. 
 
 My opponent, in his ignorance, is often so severe on Catholics 
 for going beyond Scripture, that one might have expected 
 some forbearance when they have but used New Testament 
 language. St. Luke says (c. ii. v. 51): "lie came to Nazareth, 
 and was subject to them." "Who was "He" ? The Incarnate 
 God. Who were " they '■ ? Mary and Joseph. Now, Pusey, 
 in his first volume, p. 103, expresses himself as though the 
 very phrase " God is subject to Mary " were so plainly revolt- 
 ing as to require no express refutation : yet it is almost word 
 
294 Ipse, Ij'sa, Ipsum. 
 
 for word the Holy Ghosfs statement through St. Lxike! 
 Moreover, to say that the Incarnate God was suhject to Mary 
 and Joseph is simply and precisely saying in other words that 
 they were "' superiors " " set over " the Incarnate God. We 
 have it, then, on the inf alii hie authority of the Holy Ghost, 
 that for certain years the Incarnate God was subject to His 
 Mother ; that she was " superior " to Him — " set over " Him 
 — " had over Him the authority of a mother," 
 
 There are probably many "educated English gentlemen, 
 holding the Orders of the Church of England," who, on read- 
 ing this argument, would at once object, that our Lord was 
 only placed under Mary and Joseph during His nonage, before 
 His faculties were fully developed. The Vicar has given no 
 evidence that his belief is otherwise. But Pusey held, of 
 course, as strongly as Catholics do, that from the very moment 
 of His miraculous Conception the soul of Christ knew dis- 
 tinctly and explicitly every object which it knows even at this 
 present moment. Other Protestants again are more or less 
 consciously under the impression, that since our Lord's As- 
 cension His Sacred Humanity has in some sense ceased to b3 ; 
 but here again Pusey would heartily anathematize any such 
 heresy. 
 
 Let me begin, then, by examining what the Holy Ghost meant 
 in St. Luke's words. This, of course, is certain ; that at every 
 moment there was this or that particular act, which the Eternal 
 Father wished the soul of Christ to elicit ; and also that this 
 precise act, did, in fact, always take place. "We cannot sup- 
 pose, however, consistently with St. Luke's language (to jnit it 
 on no other ground), that the commands of Mai-y and Josepli 
 were constantly overruled by the superior claim of God's will ; 
 and still less can we suppose that that Will surrendered its 
 claim to them. Only one supposition then remains, which is 
 unquestionably the true one. God so inspired Mary and 
 Joseph that whenever they commanded Jesus, such command 
 was precisely accordant with the Divine preference ; and Jesus, 
 among the various motives which at that moment influenced 
 His human will, vouchsafed and deigned to direct His act to 
 this particular motive also, viz., the virtuousness of obeying 
 
A Rejoinder. 295 
 
 His Mother; and of obeying liim, too, whom God had ap- 
 pointed to stand in the place of an earthly father. 
 
 Now, firstly I ask, what possible diflHculty there can be in 
 supposing that the same obedience was paid by Jesus to Mary's 
 authority at a somewhat later period, viz., when He entered on 
 His Passion ? That He prepared Himself for this by asking 
 her permission? That "by dying He obeyed not only His 
 Father but also His mother " ? I am not arguing that He did 
 so, though, for myself, I have every disposition to believe that 
 He did so. But I ask, what possible theological ohjectioti can 
 be raised against such an opinion, should it commend itself to 
 some holy and " devout "soul " ? Canon Oakeley (The Leading 
 Topics of Dr. Pusey's recent Work, pp. 24-25) points out the 
 plain implication of Scripture, that at the Annunciation " She 
 must express her free and imbiased consent before the human 
 race can be redeemed in the manner fore-ordained of God " : 
 aTid he then proceeds : 
 
 "Xor can I see (though I admit this to be rather the pious 
 inference of devotion, than the logical conclusion of dogma) 
 that any more direct share in the unapproachable office of our 
 Redeemer is ascribed to His Blessed Mother in re<jardl)uj the 
 Passion itself as suspended ujyon her consent, than is implied 
 in the intimacy thus proved by the language of Scripture itself 
 to have existed from the first between the decrees of the most 
 Holy Trinity and the free-will of the Blessed Virgin." 
 
 Now, then, following Jesus and Mary from earth to heaven, 
 something still surely remains in their mutual relations, not 
 identical indeed (far from it), yet surely not unanalogous. 
 Take the parallel of an absolute monarch, whose mother still 
 lives and is fondly loved by him. He possesses over her un- 
 doubtedly supreme authority, and so far from her being able 
 in any true sense to command him, he can impose his com- 
 mands on her without appeal. And yet his assent to her just 
 petitions will not altogether resemble in kind his assent to 
 other suppliants, — he wiT regard her still with a real filial 
 deference, and she will in tigurative sense, exercise over him 
 a certain maternal authority. This, then, is the simple and 
 obvious sense of the expressions last above quoted. Such burn- 
 
2£6 Ipse, Ipsa, Ips[jm. 
 
 ing words represent, indeed, rather the shape into which men 
 of ascetic lives and profoundly spiritual minds are accustomed 
 to cast their thoughts, than the standard of ordinary preaching 
 or the scale of general devotion. Yet it seems most touching 
 and appropriate, and most conducive to a real apprehension of 
 the Divine Personality of Christ and a more intense love of 
 the Incarnate God, that earnest devotees of Mary should de- 
 light in setting forth, exhibiting, amplifying, her various unap- 
 proached and singular prerog.. ves among God's Saints. She 
 herself declares them in the Magnificat : " For He that is 
 mighty hath done great things to me and holy is His name." 
 
 I may add here, as in the former case, that the paradoxical 
 form itself which such expressions wear, shows clearly how far 
 it was from the mind of their originators that they should be 
 construed literally. In every case a Catholic in a Catholic 
 country was addressing Catholics, who could never dream of 
 suspecting him to mean what both he and they knew to be 
 erroneous and heretical. No one more abounds in such ex. 
 pressions than St. Liguori, and no one takes greater pains than 
 he to guard against perversions of his meaning, as I pointed out 
 in my last letter. He gives his testimony to the general ortho- 
 doxy around him in the words already cited : " Figures are per- 
 mitted whenever there cannot he any mistalce on the subject." 
 Of course there were no Ritualistic Vicars abroad in these days. 
 
 5. "It seems to be a part of this system to parallel the 
 Blessed Virgin throughout with her Divine Son, so that every 
 prerogative which belonged to Him by nature or office, should 
 be in some measure imputed to her" (p. 161). The Vicar 
 adopts this, and copies from Pusey in support of it, a confused 
 " heap " of incoherent ejaculations. 
 
 Can there be a more perverse and stupid comment than this? 
 If you earnestly love two objects, it is a delight to trace every 
 possible analogy and similarity between them ; between their 
 circumstances, their character, their benefits to you : and the 
 fact therefore, to which Pusey draws attention (the Vicar can- 
 not see beyond the mere letter of Pusey's page), shows how 
 dearly the lovers of Mary love her Son. But who, except 
 Anglicans and parasites of the crude and unenlightened views 
 
A Rejoinder. 297 
 
 of Pusey's first volume, would dream of drawing the very 
 opposite conclusion of inferring that Catholics elevate the 
 Mother into her Son's rival and antagonist ? 
 
 ! LETTER XXY. 
 
 IPSE, IPSA, IPSI3 —A REJOINDER. 
 
 To the Editor of the Globe: 
 
 Sir, — I resume my explanations of the language on which 
 the " educated English gentleman " from Oxford '• holding the 
 Orders of the Church of England " bases his charges of " Infi- 
 delity," " Apostasy " and " Idolatry " against the Catholic 
 Church — the Bride of Christ. 
 
 6. St. Liguori says : " Those whom the justice of God saves 
 not, the infinite mercy of Mary saves by her intercession." 
 
 Pusey puts the word " infinite " in italics, as showing the 
 point of his objection ; but can it be seriously claimed that St. 
 Liguori lays down a dogmatic proposition, the infinitude of 
 Mary's attributes ? "I have taken infinite trouble to oblige 
 you," says a friend to the Vicar. " Sir," gravely replies the 
 latter, " you shock me ; no one can do anything infinite save 
 God alone." St. Liguori meant, of course, that the Mother's 
 mercy and love for her Son's redeemed embraces every kind of 
 evil, moral or spiritual, which can possibly be brought before 
 her in prayer. 
 
 7. St. Liguori also says (p. 103): "God has resigned into 
 her hands {if one might say so) His Omnipotence in the Sphere 
 of grace." The very words which I have italicized show that 
 he is not speaking literally ; and the general thought has been 
 already explained under No. 2. 
 
 8. " Mary is our only refuge, help, and Asylum." " Health 
 of the Weak, Refuge of Sinners, Comforter of the Afflicted, 
 Help of Christians." 
 
 These are titles given, as I have already shown, by the 
 Fathers and saintly writers throughout the ages, to the Blessed 
 
298 Ipse, Ipsa, Ip.sum. 
 
 Virgin. Her Litany of Loretto (so called) is a necklace of 
 such tenderly beautiful pearls ; and I have before me at this 
 moment tlie name of each contributor to the collection, from 
 the " Holy Mother of God " of the Council of Ephesus to 
 " Queen of the Holy Rosary," solemnly added by the beloved 
 and illustrious Leo XIIL Plow it must sadden the heart of a 
 " true Catholic " Ritualist to see so great a Pope — and in the 
 nineteenth century too ! — thus abet and promote " Infidelity," 
 " Apostasy " and " Idolatry " ! In his third " Stricture " the 
 Vicar told us that : " On the accession of Leo XIIL wiser 
 councils prevailed" "with regard to the worship of Mary." 
 How chilling to his " true Catholic " aspirations ! 
 
 But let me give your readers the context of these titles from 
 St. Liguori himself. They can then form some idea of the 
 honesty and fairness of the Vicar and his patron saint — Little- 
 dale. St. Liguori writes : 
 
 The Angelical Doctor, St. Thomas, says, that we can place our 
 hope in a pei-son in two ways : as a principal cause, and as a medi- 
 ate one. Those who hope for a favor from a king, hope it fronx 
 him as lord, they hope for it from his minister or favorite as an 
 intercessor. If the favor is granted it comes primainly from the 
 king, but it comes through the instrumentality of the favorite ; and 
 in this case he who seeks the favor is nght in calling his intercessor 
 his hope, &c. The King of Heaven, being infinite goodness, 
 desires in the highest degeee to enrich us with His graces ; but be- 
 cause confidence is requisite on our part, and in order to increase it 
 in us. He has given us His own mother to become our mother and 
 advocate — (our most powerful intercessor, as Pusey admits) — and to 
 her He has given all power to help us ; and, therefore, He wills that 
 we should repose our hope of salvation and of every blessing in her. 
 Those who place their hopes in creatures alone, independently of 
 God, as sinners do, and in oi-der to obtain the favor and friendship 
 of man, fear not to outrage bis divine Majesty, are most eertamly 
 cursed by God, as the prophet Jei-ennas says. But thase who hope 
 in Mary, as Mother of God, who is able to obtain graces and eternal 
 life for them, are truly blessed and acceptable to the heart of God, 
 who desii-es to see that greatest of His creatures honored, for she 
 loved and honored Him in this world more than all men and angels 
 put together. And therefore we justly and reasonably call the 
 Blessed Virgin our hope, trusiuig, as Cardinal Bellai-mine says, 
 "That we shall obtain by her intercession, that which we should 
 
A Kejoindek. 299 
 
 not obtain by our own unaided prayers." "We pray to her," says 
 the learned Suarez, "in oixler that the dignity of the intercessor 
 may supply for our own unworthiness ; so that (he continues) to 
 implore the Blessed Virgin in such a spirit, is not diffidence in the 
 mercy of God, but fear of our own unworthiness." 
 
 Perhaps, after all, it is only "the poor Irish" who can ap- 
 preciate this, since there are only " two beings, certainly pucIi, 
 ■in rerum natu7xi^^ whom the " lawless " Ritualistic preacher 
 does not fear — Almighty God and his own Bishop, whom, as 
 ex-deacon Froude tells us, he regards only as " some high-bred, 
 worn-out animal, useless in himself, but infinitely valuable for 
 some mysterious purpose of spiritual propagation." 
 
 I have thus far considered not only all the quotations from 
 St. Liguori made by the Vicar, but a selection of the most dif- 
 ficult from Pusey as well. I now proceed to those extracts 
 which the Vicar prophesied would be "new and perhaps 
 shocking to many of the Komanists of this diocese." They 
 are taken from a work of the venerable Grignon de Montfort, 
 translated into English by the saintly Father Faber, who 
 speaks of the book in these terms : 
 
 " There is a growing feeling of something inspired and supernatu- 
 ral about it as we go on studying it ; and Avith that we cannot help 
 experiencing after repeated i-eadings of it that its novelty never ap- 
 pears to wear off, nor its fullness to be diminished, nor the fragrance 
 and sensible fire of its unction ever to abate. " 
 
 This is pretty good testimony from very high authority. 
 But before considering in order those various propositions of 
 Montfort which I am specially to treat, I will give one or two 
 other extracts as illustrating the relative position which he re- 
 spectively ascribes to our Divine Lord and His blessed mother. 
 He says : 
 
 "I avow, with all the Church, that Mary, being but a mere creat- 
 ure that has come from the hands of the Most High is, in compari- 
 son with His Infinite Majesty, less than an atom ; or rather she is 
 nothmg at all, because He only is ' He Who is.' and thus by cnnsp- 
 quence that grand Lord, alv .ys independent and sufficient for 
 Himself, never had, and has not now, any absolute need of the holy 
 
300 Ii'SE, Ipsa, Ipsum. 
 
 virgin for the accomplishment of His will and for the mani- 
 festation of His glory 
 
 "Jesus Christ our Saviour true God and true Man, ought to be 
 the last end of all our devotions, else they are false and delusive. 
 Jesus Christ is the Alpha and Omega, the beginning and the end of 
 all things. We labor not, as the Apostle says, except to render 
 every man perfect in Jesus Christ; because it is in Him alone that 
 the whole plenitude of the Divinity dwells, togetlier with all the 
 other plenitude of graces, virtues, and perfections ; because it is in 
 Him alone that we have been blessed with all spiritual benediction ; 
 and because He is our only Master, who has to teach us ; our only- 
 Lord, on whom we ouglit to depend ; our only Head, to whom we 
 must belong; our only Model, to whom we should conform our- 
 selves ; our only Physician, who can heal us; our only Shepherd, 
 tvho can feed us; our only Way, who can lead us; our only Truth, 
 who can make us grow; our only Life, who can animate us; and our 
 only All in all things, who can suffice us. There has been no other 
 name given under heaven, except the name of Jesus, by which we 
 can be saved. God has laid no other foundation of our salvation, 
 of our perfection, and of our glory, except Jesus Christ. Every 
 building which is not built upon that firm rock is founded upon 
 the moving sand, and sooner or later will fall infallibly. Every- 
 one of the faithful who is not united to Him, as a branch to the 
 stock of the vine, shall fall, shall wither, and shall be fit only to 
 cast into the fire. If we are in Jesus Christ, and Jesus Christ in us, 
 we have no condemnation to fear. Neither the angels of heaven, 
 nor the men of earth nor the devils of hell, nor any other creatures, 
 can injure us ; because they cannot separate us from the love of God 
 which is in Jesus Christ. By Jesus Christ, with Jesus Christ, in 
 Jesus Christ, we can do all things ; we can render all honor and 
 glory to the Father in the unity of the Holy Ghost ; we can become 
 perfect ourselves, and be to our neighbore a good odor of eternal 
 life. 
 
 " If, then, we establish the solid devotion to our Blessed Lady, it 
 is only to establish more perfectly the devotion to Jesus Christ, and 
 to put forward an easy and secure means for finding Jesus Christ. 
 If devotion to our Lady removed us from Jesus Christ we should 
 have to reject it as an illusion of the Devil, but on the contrary, so 
 far from this being the case, there is nothing which makes devotion 
 to our Lady more necessary for us, as I have already shown, and 
 will show still farther hereafter, than that it is the means of finding 
 Jesus Christ perfectly, of loving Him tenderly, and cf serving Him 
 faithfully " (pp. 37-39). 
 
A Rejoinder. 301 
 
 Is there any " Infidelity," " Apostasy," or " Idolatry " about 
 this? Let me ask your fair readers a simple question : Are 
 any words quite adequate to express the feelings of detestation 
 and sickening disgust thai must force themselves on the mind 
 in presence of the tactics of this Vicar? Remember — he has 
 never read, nay more, never seen, Montfort's book. This is 
 the most charitable view, while, I am sure, it is simple fact. 
 And yet, while simulating an honesty to which he is an utter 
 stranger, and pretending an anxiety for " verification," he 
 snatches up second-hand a lot of scraps, and swoops down upon 
 the Catholic Church and attempts to defile by his Harpy touch 
 the purest and holiest thoughts. But he calls himself a " true 
 Catholic" and a "Priest"! May God forgive so sacrilegious 
 use of two so venerable words ! 
 
 Your readers will bear in mind that the Vicar copies his 
 extracts from Pusey's^^'*^ volume of the Eirenicon. He in- 
 troduces those which I am about to explain with these words : 
 " De Montfort does not scruple to assign to the Blessed Vir- 
 gin an office like that of God the Holy Ghost, in dwelling in 
 the soul." Compare this with Pusey's statement as follows: 
 " (De Montfort) seemis) to assign to her an office like that of 
 God the Holy Ghost, in dwelling in the soul." In the words 
 I have italicized your readers can see the difference between 
 the rabid, ignorant fanatic and the man who fears to misrepre- 
 sent. Pusey says : " It seems to me that De Montfort meant 
 so and so," implying a doubt of his understanding him aright ; 
 the Vicar, with no more aptitude for entering into the spiritual 
 beauties of a writer like Montfort than a Chimpanzee, changes 
 Pusey's modest doubt into an absolute affirmation that Mont- 
 fort " does not scruple " to say so and so. Commend me to a 
 ritualist " Priest " for honesty and a tender regard for truth ! 
 I need not say that the idea in any shape, ascribed to Mont- 
 fort, is ridiculous in the extreme. And now for the quota- 
 tions. 
 
 9. "De Montfort speaks of souls which are not born of 
 blood, nor of flesh, nor of the will of man, but of God and 
 Mavy." Let me give your readers the context of these words. 
 Montfort, speaking of his book, says : 
 
302 Ipsk, Ipsa, Ipsum. 
 
 *' Oh 1 but my labor will have been well expeuded if this little writ- 
 ing, falling into the hands of a soul of good dispositions, a soul well 
 born, — born of God and of Mary, and not of blood, nor of the will of 
 the flesh, nor of the will of man, — should unfold to iiira, and should by 
 the grace of the Holy Ghost inspire him with the excellence and the 
 price of that true and solid devotion to our Blessed Lady, which I 
 
 am going presently to describe I ftel myself nioi-e than ever 
 
 animated to believe and to hope all which I hiive had desply en- 
 graven upon my heart, and have asked of God those m my years, 
 namely, that sooner or later the Blessed Virgin shall have more 
 children of love than ever; and that by thia means, Jegus Christ, 
 viy dear Master, shall reign more in hearts than ever." 
 
 In the face of such burning words as these, where is the dif- 
 ficulty in the expression under consideration 'i Is not a cold 
 spirit of criticism most revolting? An examination of the fol- 
 lowing extracts will make this very clear. 
 
 10. "Tlie Holy Ghost chose to make use of our Blessed 
 Lady to bring His fruitfulness into action by })roducing in her 
 and by her Jesus Christ in His members." " When Mary has 
 struck her roots in tlie soul, she there produces these marvels 
 of grace which she alone can produce, because she alone is the 
 fruitful Virgin, who never lias liad, and never will liave, her 
 equal in purity and fruitfulness." " She alone can produce in 
 union witli the Holy Ghost singular and extraordinary things. 
 When the Holy Ghost, her spouse, lias found Mary in a soul. 
 He flies there ; He communicates Himself to that soul abun- 
 dantly and to the full extent to which she makes room for her 
 spouse." 
 
 Kow, these expressions, in their obvious Catholic sense, are 
 simply beautiful and singularly suggestive. They are based 
 upon the analogy between that joint office, on the one hand, 
 whereby, iti the Incarnation, the Holy Ghost and Mary pro- 
 duced Christ Himself, and that joint office, on the other hand, 
 whereby they form Christ in the individual soul. The thought 
 which they express is simply a development of the doctrine of 
 our Lady's Maternity, and is evidently taken from St. Augus- 
 tine. Nay, the very passage is quoted by Montfort in which 
 that Father says, that according to the Spirit, Mary is clenrly 
 our Mother, both because we are His members who took flesh 
 
A IIejoindku. 303 
 
 in her womb, and because by l»er love she co-operated in the 
 birth of the faithful in the Church, of whom lie is the head. 
 That the Vicar may gratify hie taste for " veritication " and 
 consult his "friends in England," I give the original from St. 
 Augustine as follows: "Spiritu quidem .... jdane Mater 
 est membroruin ejus, quod nos sumus; quia co-operata est 
 charitate ut iideles in Ecclesia nascerentur, (piae illius capitis 
 membra sunt: corpore vero ipsius capitis Mater" {De Sancta 
 Vhginitate, Lilt. i. 6). The same thought is expressed by 
 Origen, when he says : " Jesus says to His Mother, ' Behold 
 thy son 1 ' and not ' Behold he too is thy son ! ' as if He had 
 said : Behold here is Jesus whom thou hast begotten. For 
 whoever is perfect, no longer lives himself, but Christ lives in 
 him. And as in him Christ lives, so it is said to Mary : Be- 
 hold thy Son, Christ" {Orlgcn inJoann, i. 6). And St. Bona- 
 venture says : " Mary has two sons, the Man-God and pure 
 man, and of both she is the mother, of the one corporally, of 
 the other spiritually." Again, too. Blessed Albert the Great 
 teaches that Mary is tlie " Mother of all who are reborn to life, 
 and she is the Mother of us all according to all the properties 
 of maternity, because He was begotten of her in whom all are 
 regenerated." And so also the great Abbot Guerric most 
 beautifully writes: "She is the only Virgin mother who 
 glories in having brought forth the only Begotten of the 
 Father, who embraces her only Begotten in all His members, 
 and who is not confounded at being called the Mother of all 
 those in whom she recognizes that her own Christ has been 
 formed, or is in the course of formation ;" and again : " If the 
 servant of Christ (St. Paul, Galatians iv. 19) is in labor again 
 and again of his little children .... until Christ be formed 
 in them, how much more the Mother of Christ? For she her- 
 self desires to form her only Begotten in all the children of 
 adoption .... and she is in labor of them all daily .... 
 until they meet into the perfect man, into the measure of the 
 fullness of the age of her Son." See Abbot Guerric's Sei^mona 
 on the Assumption. 
 
 It is this beautiful thought, then, which runs through both 
 ^lontfort's Treatises on our Blessed Lady, and hardly an ex- 
 
304 Ii'BE, Ipsa, Ipscm. 
 
 presBion occurs in either of them which may not he found in 
 other approved authors. As Clirist hecame Incarnate, and was 
 horn of God the Holy Ghost and of Mary, so also lie is formed 
 hy both in the souls of the regenerate. It is a first principle 
 of Christian theology that the Holy Ghost differs from the 
 other Divine Persons, in that He has no Divine P'ecundity. 
 The Father generates the Son ; the Father and Son, by one 
 undivided spiration, produce the Holy Ghost; but He pro- 
 duces no Divine Person. It is only, therefore, in acting on 
 created things that His Fecundity exists. And now your 
 readers will be able to understmd the extract given above : 
 "The Holy Ghost brings into fruitfulness His action by 
 (Mary) producing in her and by her Jesus Christ in His mem- 
 bers." An expansion of this thought explains the other ex- 
 tracts under this head : Thus : Certain pure souls permit Mary 
 to " strike her roots " in them ; that is, to produce in them, by 
 lier watchful vigilance and unremitting intercession for them 
 before the Throne of Grace, a real though imperfect image of 
 herself, by the imitation and practice of those virtues which 
 made her so pleasing to God. Will the Vicar deny that the 
 virtues of Faith, Humility, and Purity, as illustrated in Mary's 
 life are dear to the Holy Spirit ? Does he agree with Pusey 
 that God endowed her with a " superhuman, engraced beauty 
 of soul .... alone in His whole creation ? " Then why does 
 he stumble ? By a very familiar figure of speech, Mary is said 
 to " strike her roots " (words of Ecclesiasticus, ch. 24) in pure 
 hearts, because her name is a synonym for all the glories of 
 divine grace that can embellish a human s»ul, and of which 
 she herself was so conspicuous an example. When the Holy 
 Ghost sees that Mary has thus taken root, or (to use Montfort's 
 expression) when He sees Mary in those souls. He flies to them 
 and performs the "startling wonder" of forming Christ 
 within them. " She and the Holy Ghost produce in the soul 
 extraordinary things ; and, when the Holy Ghost finds Mary 
 in a soul He flies there." In other words, sanctity in its germs 
 is attributed by Montfort to Mary's intercession on behalf of 
 souls desirous of imitating her virtues. In its maturity, how- 
 ever, it is described as the formation of Jesus Christ in the 
 
A l.EJOINDEK. 305 
 
 soul, through the joint agency of the Holy Ghost and Mary. 
 She watchfully intercedes ; He, in answer to her prayer, puts 
 forth His highest efficacy in training and nurturing the soul, 
 and 80 the coni])lete image of her Son is more and more effect- 
 ually produced within it. 
 
 But what wonder is there in all this? If the Holy Ghost 
 overshadowed Mary with love imspeakable in her little house 
 at Nazareth on that midnight of the New Creation, what 
 wonder that the heavenly Dove should also fiy and find a rest- 
 ing-place in those elect souls in which Mary " has tul-en root,^" 
 and with which the Catholic Churcli has ever been resplendent ? 
 For what, after all, is the great work of the sanctitication of the 
 souls of men, but the Incarnation of Christ in each of them, 
 by which they are made " flesh of His flesh and bone of His 
 bone ? " Now, if St. Paul could say to the Galatians : " My 
 little children, of whom I am in labor again, until Christ be 
 formed in you ;" and if he could say to the Corinthians that 
 he had "begotten them in Gospel," and to Philemon that he 
 had " begotten Onesimus in his bonds," why should a con- 
 ceited, spiritually mole-eyed Vicar, who never read a page of 
 his book, cast stones at so holy a servant of God as Montfort, for 
 saying that Christ is formed in our souls by Mary, who is His 
 Mother and our Mother ; and that she watches over His growth 
 in us, and our growth in Him, until we grow " unto the per- 
 fect man, unto the measure of the age of the fullness of Christ," 
 as lovingly and tenderly as she watched over Him, as He 
 " advanced in wisdom and age and grace before God and men " ? 
 Will the intelligence of this community stand it, that "educated 
 English gentlemen " so called, — graduates of Oxford and Cam- 
 bridge, if you will, — dare undertake to instruct the public by 
 ignorant criticisms on books they have never read, of whose 
 doctrines they are profoundly ignorant, and by insulting as- 
 saults upon a creed whose articles they but ape and mimic in 
 their attempts to eke out the merest theological existence ? 
 
 11. "According to that word, 'The Kingdom of God is 
 within you,' — in like manner the kingdom of our Blessed Lady 
 is principally in the interior of a man, that is to say, his soul." 
 Thus the Yicar after Pusey. He takes a scrap right out of 
 
306 Ipsk, Ipsa, Ipsum. 
 
 the middle of a sentence. Here is the extract in full from 
 Montfort : 
 
 "Mary is the Queen of heaven and earth, by grace, as Jesus is 
 the King of them by nature and by conquest. Now, as the King- 
 dom of Jesus Christ consists principally in the heart and interior 
 of a man — according to that word, ' Tlie Kingdom of God is within 
 you,' — in like manner the Kingdom of our Blessed Lady is princi- 
 pally in the interior of a man, that is to say, his soul ; and it is 
 principally in souls that she is more glorified with her son than in 
 all visible creatui-es, and that we can call her, as the Sauits do, the 
 Queen of hearts." 
 
 These beautiful sentiments have already been fully eluci- 
 dated, but I give them for the purpose of considering the 07ie 
 quotation made from the Baccolta by the Yicar in his iirst 
 letter. This would appear to be so strong as to set all his 
 " true Catholic " zeal ablaze. In the Vicar's quotation occur 
 these vs'ords, apropos of Mary's birth : " We pray thee 'vvith all 
 fervent love, be thou born again in spirit in our souls, through 
 thy most holy love, .... rekindle in our hearts the fire of thy 
 love, and bid all virtues blossom there which may cause us to 
 find more and more favor in thy gracious eyes." The Vicar 
 says this prayer " attributes to the Virgin an entrance into our 
 souls ! " [See his third " Stricture " in the closing paragraphs.] 
 And he further says that " even Newman, honest though he 
 fain would be, does attempt to ' explain away ' this prayer, 
 . . . . and wisely overlooks others in the ^accoZto equally bad." 
 What idiotic impertinence ! Now mark you. Only a few 
 lines before, with the most barefaced suppression of the truth, 
 as I will show, he represents Father Newman as deploring 
 ''the devotions and instructions concerning the office and 
 worship of the Virgin being introduced from Italy into 
 England." 
 
 What will your readers say when I tell them, that the most 
 beautifully extreme book on devotion to the Blessed Virgin in 
 use among Catholics throughout the world is the Raccolta, and 
 that the best translation, from the Italian, is that made by that 
 genuine Oxford scholar, Father St. John of the Birmingham 
 Oratory, under Father Newman's own direction. A new edi- 
 
A ItKJOINDER. 807 
 
 tion lias just been issued with tlie re-impr'imatur of Leo XIIL, 
 on whose accession " wiser counsels "' were to prevail, as the 
 sapient " Priest of the Mission Chapel " informed the world. 
 Look now at the Vicar's "muddle." Wliy should Father 
 Newman attempt to " explain away " a prayer which the " Mis- 
 sion Chapel " critic says " attributes to the A' irgin an entrance 
 into our souls," when no such prayer exists J lie admits im- 
 mediately before this, that Father Newman protests against 
 " that teaching." And so he does ; nay more, he denies the 
 existence of any such doctrine, for he says : " (Mary's) presence 
 is above, not on earth ; her office is exte7'nal, not roithin lis. 
 Her work is not one of ministration toward us ; her power is 
 indirect. It is her prayers that avail, and her prayers are 
 effectual by the^a^ of Him who is our all in all." IIow, then, 
 can Father Newman be said to attempt to "explain away" 
 teaching which he denies has any existence at all ? Of course, 
 neither the prayer from the liaccolta nor Montfort teaches any 
 such doctrine as the entrance or presence of Mary in the soul. 
 The thought here is allied with what I have already said about 
 Mary's Divine Maternity and the analogies based upon it. In 
 the extract un'^' j:' consideration Montfort refers to two things. 
 On the one hand to the implicit thought of Mary, which he 
 considers will always be present to the mind of one who faith- 
 fully practices the devotions he recommends, and endeavors to 
 imitate her virtues, especially her holy purity. On the otlier 
 hand, and as if by way of requittal, Mary exercises (so Mont- 
 fort thinks) a very special intluence, and })ractises a very 
 si)ecial watchfulness by her intercession, over such a faithful 
 soul. In a word, the keynote of his doctrine is simply that of 
 St. Paul himself in the text already quoted : " My little chil- 
 dren, of whom I am in labor again, until Christ be formed in 
 you" (Gal. iv. 19). If the Vicar would make this profound 
 thought a matter for his pious contemi)lation, instead of his 
 ignorant criticism, his " sermons to men only " on some of the 
 lost virtues might bear some fruit. 
 
 It will be in order here to point out the Vicar's barefaced 
 suppression of the truth, and to protest against his monstrous 
 misrepresentation of Father Newman. I refer to the close of 
 
308 Ipse, Ipsa, Ipsdm. 
 
 the third " Stricture." He there represents Father Newman 
 as saying, of expressions quoted by Pusey from CathoHc 
 writers, as follows : " Sentiments such as these I never knew 
 till I read them in your book, nor, as I think, do the vast 
 
 majority of English Catholics know them They seem to 
 
 nie like a had dream They defy all the loci theologici. 
 
 .... They do hut scare and confuse me." 
 
 Now what is it that Father Newman really said in the para- 
 graph of his letter in reply to Pusey's^/'*^ volume, from which 
 the Vicar quotes ? He was commenting on certain passages 
 quoted by Pusey from St. Liguori, from Montfort, from Sala- 
 zar, and others. Your readers know that Pusey's quotations 
 were " scraps " picked out, and separated from their context. 
 Father Newman had never read in their context the passages 
 cited by Pusey. He therefore said (1) that he put them away 
 from him " when taken in their literal and absolute sense, as 
 any Protestant would naturally take them, and as the writers 
 douhtless did not use themP He said (2) that these ])assage8, 
 " as they lie in Dr. Pxisey^'s pa<jes,^^ will be understood hy 
 Englishmen of the nineteenth century as containing certain 
 propositions which he drew out. He said, however, (3) that 
 he " knew nothing of the originals "y and (4) that he was not 
 speaking unfavorably of all of these passages "«« they are 
 found in their authors^'* because he was confident that they 
 did not mean what Pusey thought. " I will have nothing to 
 do with statements, which can only be explained, by being 
 explained away. I do not, however, speak of these statements, 
 as they are found in their authors, for I know nothing of the 
 originals, and cannot believe that they have meant what you 
 say ; hut I take them a^ they lie in your pages" So far then 
 was Father Newman from speaking of a " Certain set devoted 
 to extreme views" as the Vicar scandalously misrepresents 
 him, that he actually expressed his disbelief in the existence of 
 any such " Set.^^ Does the Vicar believe Father Newman's 
 own testimon}'^ as to Father Newman's own meaning, or does 
 he not ? If he does, how can he be excused from wilful sup- 
 pression and misrepresentation ? If he does not, what reasons 
 can he give for his disbelief ? Father Newman expressly said 
 
A Hejoindeb. 309 
 
 that he had not examined Pusey's quotations, and "knew 
 nothing of the originals." Is it prohahle tliat lie would have 
 expressed severe censure on passages taken from Catholic 
 M'orks, which he had not even seen in their original shape and 
 in their context ? Such is not Father Newman's habit — he 
 leaves that to his maligners and the Littledale brood generally. 
 
 LETTER XXVI. 
 
 IPSE, IPSA, IPSUM — A REJOINDER. 
 
 To the Editor of the Globe : 
 
 Sir, — I continue my examination of the Vicar's charges of 
 " Infidelity," " Apostasy " and " Idolatry." 
 
 In my last letter I pointed out that Father Newman, in his 
 letter to Pusey, contented hhnself with protesting against the 
 meaning attached by Pusey to the extracts made by him from 
 several writers. How easily the great Cardinal could have de- 
 fended these illustrious men from the unfounded calunmies of 
 Pusey, reiterated by the Vicar, your readers are now aware 
 from the simple analysis of their language which I have given. 
 Fifteen years before, however. Father Newman had written 
 down the philosophy of the cowardly dishonesty of the Vicar's 
 mode of controversy. Here are his words : 
 
 " Protestants judge of the apostles' doctrine by ' texts,' as 
 they are connnonly called, taken from Scripture, and nothing 
 more; and they judge of our doctrine, too, by 'texts' taken 
 from our writings, and nothing more ; picked verses, bits torn 
 from the context, half-sentences, are the warrant of the Prot- 
 estant idea of what is Apostolic truth on the one hand, and on 
 the other, of what is Catholic falsehood. As they have their 
 chips and fragments of St. Paul and St. John, so have they 
 their chips and fragments of Suarez and Bellarmine ; and out 
 of the former they make to themselves their own Christian 
 religion, and out of the latter our anti-Christian superstition. 
 They do not ask themselves sincerely, as a matter of fact and 
 history, What did the apostles teach them ? Nor do they ask 
 
310 Ipse, Ipsa, Ipsum. 
 
 sincerely, and as a matter of fact, What do Catholics teach now ? 
 They judge of the apostles and they judge of us hy scraps, 
 and on these scraps they exercise their private judgment, — 
 that is, their prejudice, .... and their assumed principles, 
 .... and the process ends in their bringing forth, out of 
 their scraps from the apostles, what they call 'Scriptural 
 religion,' and out of their scraps from our theologians what 
 they call Popery. 
 
 " Catholics, at least, have a lively illustration and evidence 
 of the absurdity of Protestant private judgment as exercised 
 on the Apostolic writings, in the visible fact of its absurdity 
 as exercised on themselves. They, as their forefathers, the first 
 Christians, are a living body ; they, too, preach, dispute, cate- 
 chise, converse with innumerable tongues, saying the same 
 thing as our adversaries confess all over the earth. Well then, 
 you would think the obvious w^ay was, if they would know 
 what we really teach, to come and ask us, to talk with us, to 
 try to enter into our views and to attend to our teaching. Not 
 at all ; they do not dream of doing so ; they take their ' texts '; 
 they have got the cut-and-driod specimens from our divines, 
 which the Protestant tradition hands down from generation to 
 generation, and, as by the aid of their verses from Scripture, 
 they think they understand the Gospel better than the lirst 
 Christians, so by the help of these choice extracts from our 
 works, they think they understand our doctrine better than we 
 do ourselves. They will not allow us to explain our own 
 books. So sure are they of their knowledge, and so superior 
 to us, that they have no difficulty in setting us right and in 
 accounting for onr contradicting tliem. 
 
 " Thus, Protestants judge us by their 'texts'; and by ' texts ' 
 I do not mean only passages from our writers, but all those 
 samples of whatever kind, historical, ecclesiastical, biographical, 
 or political, carefully prepared, improved, and finished off by 
 successive artists for the occasion, which they think so much 
 more worthy of credit and reliance as to facts, than us and our 
 word, who are in the very communion to which those texts 
 relate. Some good persoTial knowledge of us, and intercourse 
 with us, not in the way of controversy and criticism, but what 
 
A Rejoinder. 311 
 
 is prior — viz., in the way of sincere inquiry in order to ascer- 
 tain how things really lie — such knowledge and intercourse 
 would be worth all the conclusions, however elaborate and 
 subtle, from rumors, false witnessings, suspicions, roman- 
 tic scenes, morsels of history, morsels of theology, morsels of 
 our miraculous legends, morsels of our devotional writers, 
 morsels from our individual members, whether unlearned or 
 intemperate, which are the text of the traditional Protestant 
 
 view against us Yet any one is thought qualiiied to 
 
 attack or to instruct a Catholic in matters of his religion : a 
 country gentleman, a navy captain, a half-pay officer, with time 
 on his hands, never having seen a Catholic or a Catholic cere- 
 monial, or a Catholic treatise in his life, is competent b}' means 
 of one or two periodicals and tracts, and a set of Protestant 
 extracts against Popery, to teach the Pope his own religion, 
 and to refute a council." 
 
 In these words your readers have as perfect a picture of the 
 Vicar's " Strictures " as can possibly be drawn — and they will 
 ask for no better authority than John Henry Newman. In 
 addition, I have fully illustrated their truth. 
 
 12. To return to the Vicars quotations. In the " ISTovena 
 for the Feast of our Lady's Nativity," referred to in his first 
 Letter, occur these words : " We hail thee, dear child, and we 
 humhly toorship Thy most holy body, &c." The italics are 
 his. So throughout the "■ Strictures," he emphasizes the word 
 " worship''^ and " idolatroxis worship of the Virgin " as apj)lied 
 to Catholic devotion to the holy Mother of God. In the open- 
 ing paragraph of his first "Stricture" he professed to have 
 "some experience with the tricks of controversialists." His 
 acts certainly do not belie his words. In the matter now under 
 consideration he is guilty of one of the most contemptible of 
 controversial tricks. He must know that by the word " woi*- 
 ship," his Protestant readers are generally led to understand 
 adoration^ in which sense he must also know that Catholics 
 do not worship either the Blessed Virgin, or any other saint. 
 A great part of the objection to the language of Catholic de- 
 votion, made by ignorant or dishonest Protestants, arises from 
 the practice of confining certains words to their conventional 
 
312 Ipse, Ipsa, Ipsum. 
 
 sense, instead of interpreting them according to the intention 
 of the writer or speaker ; or, on the other hand, of restricting 
 to a secondary and technical use those whicli are employed in 
 a more general sense. Thus there is really no difference, in 
 fact, between the terms " worship " and " veneration "; yet, 
 while mere human qualities are popularly considered to war- 
 rant veneration. Catholics are charged with idolatry who speak 
 of the Blessed Virgin as an object of worship — a charge the 
 more impertinent and insulting when we remember that 
 in the words of the marriage rite, common to Catholics and 
 Protestants, this word is actually employed in the sense of 
 "service" or "devotion." The word "adoration," again, has 
 come to be restricted, like that of " prayer," to the homage 
 claimed by God only ; though the first according to its etymol- 
 ogy need mean no more than " invocation," and the second, 
 though refused to the Saints, is used without scruple in peti- 
 tions to Parliament or the Legislature. All such words inean 
 only what they are 'meant to imply. They are to he inter- 
 ■preted hy our intention, and not our intention hy thetn. The 
 word "worship," then, in its real old English acceptation, 
 means honor or respect. And so we find it, used by Bishop 
 Latimer, one of Littledale's "miscreants," as follows: "Take 
 Saints for inhabitants of heaven, and worshipping of them for 
 praying to them. I never denied but they might be wor- 
 shipped., and be our mediators, though not by way of redemp- 
 tion (for so Christ alone is a whole mediator, both for them 
 and for us), yet by way of intercession." Do we place magis- 
 trates and members of the Masonic body, for instance, on a 
 level with tlip Almighty when we address them as " Worship- 
 fuVf Do we believe that a supreme and divine honor is 
 given to the person to whom these words of the marriage ser- 
 vice are addressed: "TT/^/i my body I thee worship f"* and 
 do not Protestants read in their own Bible (1 Chronicles xxix. 
 20) : " and all the congregation blessed the Lord God of their 
 fathers, and bowed down their heads, and w&rshipped the Lard 
 and the King f " This may suflice on this point for the in- 
 struction of candid Protestants who are in danger of being 
 misled by such tricksters as the Vicar. Catholics " worship " 
 
A Eejoindeb. 313 
 
 God alone, in the ordinary Protestant sense of that word, but 
 many of our writers use it to express that honor and veneration 
 we pay to the Mother of God and the Saints, because it is a 
 most serviceable word, for which it is very dithculL to find a 
 substitute. 
 
 Let me add a word for the Vicar's benefit. A few years 
 
 ' ago England was roused from one end to the other to do its 
 utmost in honor of Shakespeare, on tlie occasion of the tercen- 
 tenary of his birthday. A distinguished Oxford professor 
 delivered an eloquent address, which closed with these words: 
 " May England never be ashamed to show to the world that 
 she can love, that she can admire, that she can worsh'q) the 
 greatest of her poets." Would the Vicar denounce this as 
 idolatry ? Not at all ; he reserves that epithet for those whose 
 hearts and affections overflow in meditation upon the sublime 
 thoughts suggested by Mary's birthday. The simple truth is 
 that the sensual materialism of the man's thought ])linds him 
 to the beauty of things invisible and spiritual in the order of 
 grace. He has no idea of Mary's position in the divine 
 economy of man's redemption ; and while he would applaud 
 the orator who worshipped Shakespeare, he has nothing but 
 insults and curses for us who honor her, "whose being," as 
 Pusey beautifully writes, "ever lay in God's eternal councils, 
 who must have been in His divine mind when, in all eternity. 
 He contemplated the way in which He should unite His 
 rational creation to Himself, redeeming our fallen race ; from 
 
 ■ whom He, who should be God and Man, was to derive His 
 human flesh, and in His sacred childhood to be subject to her." 
 13. " Perhaps Romanists of these parts are not aware that 
 the heretical teaching of Cornelius a Lapide of old, concerning 
 the body and blood of Mary being received with the Body and 
 Blood of Christ in the Eucharist, has been j^ractically received 
 
 hy many Romanists in Europe Newman condemns 
 
 it ; but there it is. Leading Eomanists like Faber, Oakeley, 
 and Cardinal Manning esteem it, at least, a worthy, pious 
 
 opinion Where such teaching will lead people God 
 
 only knows. It is surely Romanism run mad." 
 
 The Vicar here surpasses all his former infamies. From the 
 
314: Ipse, Ipsa, Ipsum. 
 
 days of Cain it lias ever been, that the nearer the hater of 
 the Catholic Church approaches her altars the more intense and 
 loathsome his hatred becomes. The nearer he conies to infinite 
 purity, goodness, nobleness, love, the more does his base and 
 craven nature boil and seethe in its presence. And, it is not a 
 hatred engendered by the reason of intelligence, but it is the 
 bitterness of human passion, of a debased and poisoned nature 
 under the influence of a power beyond the most sublimated 
 rankness of mere flesh and blood. History repeats itself in the 
 " Priest of the Mission Church." 
 
 I ask your readers to follow me while I expose the iniquity 
 and ignorance of the Yicar in his handling of Pusey's matter. 
 
 A young German ecclesiastic, named Oswald, once went the 
 extravagant length of maintaining that the body of the Blessed 
 Virgin is co-present with our Lord's in the Holy Eucharist. 
 Oswald's book was promptly put on the Index, and the teach- 
 ing put forth in it condemned by the church as " erroneous, 
 dangerous, and scandalous." Oswald "laudably submitted 
 himself" and retracted his words. The instinct of a Catholic 
 would have anticipated this condemnation. There is not a 
 word to be said in behalf of so shocking a notion, as that our 
 Lady's body, or any part of it, is co-])resent in the Eucharist. 
 It is simply monstrous, and the Catholic Church, the jealous 
 and sleepless guardian of God's truth, was not slow to so de- 
 clare it, though, I suppose, very few even of Catholic students 
 ever heard of it. Yet this is the doctrine which, the Vicar 
 infamously declares, " has been practically received by many 
 Romanists in Europe." I know nothing that could do justice 
 to the iniquitous recklessness of such a loathsome calumny, 
 short of the scourge of cords so effectually applied by our 
 Divine Lord to the desecrators of the Temple. Has he any 
 perso7ial knowledge to justify such a statement ? Of course 
 not. Does he offer a particle of evidence in support of it i 
 Not at all. Can he produce any ? Xot a tittle. Where did 
 he get the materials out of which he manufactured it ? Let 
 us see. 
 
 In i\\e first volume of the Eirenicon, Pusey quoted Oswald's 
 book as authority for the proposition under consideration. He 
 
A Kejoinder. 315 
 
 also said that he himself noticed it in a letter written to Doctor 
 Jelf about twenty-tive years before, as a " belief, said to exist 
 among the poorer people of Rome"; but then, to Pusey's 
 honor, he frankly confesses, in a note, p. 169, that for this 
 statement he had only the authority of a friend who had been 
 staying in Rome! This is the miserable evidence on which 
 even Pusey bases the rubbish of which the Eirenicon is so full. 
 The important points in his argument he tills up with hearsay 
 and private reports, which can tell upon the credulous, but 
 escape the possibility of exposure. Here, however, your 
 readers have the " whole cloth " out of which the Vicar makes 
 his infamous calumny, that Oswald's monstrous doctrine " has 
 been practically received by numy Romanists in Europe." 
 Compare this assertion with its source in the Eirenicon, and it 
 will be difficult to dismiss the suspicion that some unclean 
 spirit must be riding this unfortunate man to death. 
 
 But now mark you. It was promptly pointed out to Pusey 
 that Oswald's doctrine was reprobated and condemned by the 
 Catholic Church. Thereupon, in the second volume of the 
 Eirenicon, he pleaded ignorance of the condemnation, apolo- 
 gized and explained. Here are his words : " I am thankful to 
 hear that (Oswald's) book has been condemned. Of course, 
 had I known this, I should not have quoted him. But I think it 
 hard to be blamed for not knowing ihis, or for not looking in 
 the Index to ascertain the fact, when I had no ground to 
 imagine it." About Pusey's blunder and its correction the 
 honest, truth-loving Yicar says not a word. He is bound, 
 however, that we shall not have the benefit of it. lie sup- 
 presses all mention of Oswald, and practicos one of his con- 
 troversial tricks by attributing Oswald's doctrine to Cornelius 
 a Lapide, Faber, Oakeley, and Cardinal Manning. 
 
 What a muddle! Here, however, he is not entirely to 
 blame, since knowing nothing about the matter himself, he but 
 limps along after Pusey, and falls into the ditch with his 
 master. The fact is, that Pusey confused Oswald's condemned 
 tenet with another which differs from it in every relevant par- 
 ticular. Various Catholic writers have held that a certain por- 
 tion of matter, which once belonged to the Blessed Virgin, now 
 
316 Ipse, Ipsa, Ipsum. 
 
 belongs, unchanged, to lier Son ; and is therefore present in 
 tlie Eucharist. For instance, Canon Oakeley says that " all 
 which was once the Blessed Virgin's is infinitely exalted in the 
 human nature of our Lord by its union with the Second Per- 
 son of the Blessed Trinity, and is 7iow no otherwise hers, than 
 as it was from her that our Lord condescended to take that 
 nature." And again he says : " In the same sense, surely in 
 which we say that the blood of our parents and ancestors How 
 in our veins (those physical changes notwithstanding) and 
 with the necesscu'y Ihnitatwn expressed above, we may also 
 say, and truly say, that the blood of the Blessed Virgin was in 
 her Son from first to last, and is, therefore, in that wondrous 
 communication of Himself which He makes to us in the 
 Blessed Eucharist." A Lapide, as quoted by Pusey himself, 
 says : " That flesh of Christ, hefore it was detached, ivas the 
 own flesh of the Blessed Virgin." These words the Vicar 
 suppresses in his quotation from Pusey ; and they ai-e abso- 
 lutely necessary to the true meaning of a Lapide's words as 
 quoted. The old trick ! To this opinion Father Faber also 
 inclines and he cites in its behalf a vision of the great St. 
 Ignatius. Even that mighty intellect — Suarez, equal to the 
 whole Lambeth Conference, holds the same opinion. The 
 Vicar says "Newman condemns it." Another calumny — 
 Newman does not even so much as allude to it. Of course he 
 condemns Oswald's doctrine, but the radical distinction between 
 that and the tenet professed by the writers just quoted is 
 manifest. Yet even this is no Catholic doctr'ine, though ac- 
 cording to Aristotelian Physics it is nature's own order. To 
 me, however, a true Catholic metaphysic of the Incarnation 
 supplies any defects in " the Philosopher's " physical science, 
 and argues the truth and beauty of a Lapide's sentiment. 
 
 If then there are good speculative grounds for holding this 
 tenet, the pious inferences drawn by a Lapide are certainly 
 most apt and fitting, and heartily welcome to an orthodox if 
 not to a " true Catholic." Now this is not the place for dis- 
 cussing nice questions of physiology and chemistry, but would 
 the Vicar be good enough to inform the " Romanists of these 
 parts " by what authority he pronounces the " pious opinion " 
 
A Rejoindeu. 317 
 
 of Oakeley, Fabur, and a Lapido to be "heretical." He can 
 get no assistance from Pusey liere. While waiting for the 
 light, let nie assure your readers that these ^STiters are as far 
 removed from upholding any true co-presence of Mary in the 
 Blessed Eucharist, as Ritualists are from having any Real 
 Presence. 
 
 14. "Romanism in this diocese," the Vicar thinks, is " w/7/ 
 Loto church indeed." And he expresses his solicitude for us 
 in these words: "May the cultus of Mary never so develop 
 here as to make it possible to distinguish the English and 
 Roman churches, sis they are distinguished in Southern India 
 and Ceylon, as "Jesus churches" and "Mary churches." 
 
 Here again he only repeat? Pusey. Now, I can understand 
 Catholic churches being called "Mary churches" by some 
 ignorant extern or Ritualist, who knows nothing about the 
 presence of the Blessed Sacrament, and who sees a large image 
 of our Blessed Lady surrounded by eager suppliants, engaged 
 in prayer and meditation to their inestimable spiritual advan- 
 tage ; but by what possible indication he could be led to call 
 an Anglican edifice a " Jesus church " it utterly bewilders one 
 to conjecture. Is it in an Anglican edifice, then, that he 
 would see a colossal image of Christ crucified, and a crucifix 
 placed conspicuously over each of the numerous altars 'i Look 
 at the disgraceful scene being enacted to-day in England in 
 what is called the " Reredos case." It is simply a question 
 whether an image of our Divine Lord on the Cross shall be toler- 
 ated on the altar or in the sanctuary. The Bishop of London 
 refused to interfere, and now the Dean and Chapter of St. 
 Paul's have been compelled to appeal to the Attorney-General. 
 This is perfectly proper. The Royal Arins or a bust of her 
 gracious Majesty, the Queen, who is the head of the English 
 Estabhshment, instead of the Crucifix ! Of course ; and the 
 first law officer of the State js the proper person to look after 
 the Sovereign's rights in this regard, and to help the bishop to 
 decide the question. " Give to Caesar what belongs to Caesar " 
 — and everything " belongs to Caesar " in the English State 
 Church. Again: At the so-called Reformation, altars were 
 everywhere converted into communion tables. The very woid 
 
318 Il'SK, Il'SA, Il'SUM. 
 
 "altar" is not to be foinul in tliu authorized J?ook of Cuniinon 
 Prayer, but a " conveiiioiit and decent table" is ])rovided by 
 the 82nd Canon. In the celebrated ciwes of Lidddl versus 
 ^Vedert(m and Lhldell versus Bml,, the Privy ('(juncll, which 
 is above the Lambeth Conference, decided that in the Church 
 of Eii<i;land there was " no lon/^er an altar of sacrifice, but 
 merely a table at which the conmiunicants were to partake of 
 tiie Lord's Sui)])er ; that the term altar is never used to de- 
 scribe it, and there is an express declaration at the end of the 
 service against the doctrine of transubstantiation, with which 
 the ideas of an altar and sacrifice are closely connected." In 
 a word, take out of the " Mission Church," so called, what is 
 there contrary to '' lawful authority " in the Church of England, 
 and one nnght as well give the appellation "Jesus Church" to 
 a Moluunmedau Mosque so far as visible emblems are cou- 
 cerned. 
 
 LETTER XXVII. 
 
 IPSE, IPSA, IPSinU— A REJOINDER. 
 
 To the Editor of the Globe : 
 
 Sir, — I conclude to-day my demolition of the Vicar — his 
 charges of " Impiety," " Infidelity," " Apostasy " and " Idola- 
 try "; and also my humble vindication of the position, theolog- 
 ical and devotional, assigned by the Catholic Church to the 
 ever-blessed Mother of Jesus in the Christian scheme. 
 
 15. "In my copy of the Breviary," says the Vicar, "is a 
 small picture of the Virgin crowned with thorns." 
 
 What a revolting profanation is the meer at the Sorrowful 
 Mother expressed in these words! I may not dare make any 
 commentary on it, I beg permission, however, from your 
 outraged readers, to offer a few reflections. 
 
 To expiate the crimes of Saul and his people, and arrest the 
 famine which they had brought upon the nation, it was de- 
 creed that seven of his children should be crucified. They 
 
A lilCJUl.NDEU. {JiO 
 
 wore ace()r(lin<^ly crucified "upon a hill before the Lord." 
 Two of tlie victims were the t^uuH of Ilespha. Let us see the 
 iiinthcr's place at sucli a scene of a^ony and ignoniiuy : " And 
 Jiospha, the (hiuj^hter of Aja, took haircloth and spread it 
 under her upon the rock from the l)e<;inning of the harvest till 
 water dropped ujion them out of heaven ; and suffered neither 
 the birds to tear them by day nor the beasts by ni<i;ht. And it 
 was told to David what Kespha had done" (2 Kings xxi. 1(»). 
 How inexpressibly touching is this picture of maternal affec- 
 tii)ii— that patient, calm, resigned breast, which endures un- 
 subdued shame, grief, fatigue, not to speak of the quivering 
 agony of a mother's heart, witnessing torment in the best- 
 beloved — all from that very love. Appreliending hi/ the 
 stdndard of nature, i\\e coimnunion of eye and heart, if not 
 of word, Avhich took place between Eespha on lier rocky seat 
 and Armoni on his cross, would the Vicar blaspheme against 
 any artistic portrayal of the mother's sorrow I Then change 
 the scene to Calvary, and recall the closing scene of Mary's 
 Son, crucitied on a hill before the Lord for expiation of others 
 sins. " There stood by the cross of .Tesns, His mother.'' Let 
 that great, human-hearted preacher, Dr. Tahnage, describe this 
 picture : 
 
 "O woman, ni your hour of anguish, whom do you want with 
 you? Mother. Young' man, in your hour of trouble whom do you 
 Avant to console you? Mother. If tlie mother of Jesus could have 
 only taken those bleeding feet into her lap! If she might have 
 taken the dying head on her bosom ! If she might have said to 
 him : ' It will soon be over, Jesus, it will soon be over, and we will 
 meet again, and it wnll be all well.' But no; she dared not come 
 up .so close. They would have struck her back with hammei's. 
 They would have kicked her down the lull. There can be no allevi- 
 ation at all. .Tcsus must sutfer, and Mary must look. I sui)pose 
 she thought of the birth-hour in Bethlehem. I suppose she thought 
 of that time when, with her boy in her bosom she hastened on in 
 the darkness in her flight toward Egypt. I suppose she thought of 
 his boyhood, when he was the joy of her heart. I suppose she 
 thought of the thousand kindnesses He had done her, not foi-sakmg 
 her nor forgetting her even in His last moments ; but turning to 
 John and saying: ' There is mother; take her with you. She is old 
 now. She cannot help herself. Do for her just as I would have 
 
320 Ipse, Ipsa, Ipsum. 
 
 done for her if I had lived. Be very tender and gentle with her. 
 Behold thy Mother.' She thought it all over, and there is no mem- 
 ory Hke a mother's memoiy, and there is no woe like a mother's 
 woe." 
 
 Would Dr. Talraage, though no " true Catholic," object to 
 a crown of thorns as litly symbolizing tlie sorrows and trials 
 of the mother of such a Son? Certainly not. Our Divine 
 Lord wiispar excellence the "Man of Sorrows," and bore His 
 Crown of Thorns ; but surely His blessed Mother, in her own 
 unapproachable degree, was the " Mother of Sorrows " and had 
 her Crown of Thorns. Would the Vicar be advised to spend 
 some time during next " Lent " in meditation on the " Stabat 
 Mater " ? He might then " get up " another " Sermon " with 
 less disgusting hypocrisy in it than his first contained. 
 
 16. "It is, of course, an abuse of (Catholic) teaching," 
 admits Pusey, " when any confine their prayers to the Blessed 
 Virgin." But he adds, — "A certain proportion, ^V //as hee^i 
 ascertained by those who have inquired, do stop short in her." 
 I do not like to place on permanent and public record my 
 views of such pitiable and ridiculous rubbish. Is that "certain 
 proportion " never then to make the theological acts of faitli, 
 hope, and charity? Never to prepare for Confession — that 
 searching of reins and heart, face to face witli God alone ? 
 Never to receive Holy Connrmnion, and pour out in thanks- 
 giving such feelings of exuberant exaltation as can accompany 
 no prayer to the Blessed Mother ? Does this " certain propor- 
 tion " carefully avoid all visits to the Blessed Sacrament, to the 
 Forty Hours' Exposition, to the solemnity of Benediction? 
 "It has been ascertained," forsooth! by whom, when, where, 
 hoio f I apologize heartily to the humblest intelligence among 
 my fellow-Catholics for thus noticing this revolting ignorance. 
 Even Pusey's learning does not save him from frequent mani- 
 festations of that idiocy, with which the Vicar has made us so 
 familiar. 
 
 17. I now come to the Vicar's complaint, copied verbatim 
 from Pusey, against Father Faber, for saying that " an im- 
 mense increase of devotion to Mary," " nothing less than an 
 i?nmense one" is among the most desirable of eventualities. 
 
A Rejoinder. 321 
 
 Before comiiienting on this, let ine put before your readers 
 the sentiments of the Anglo-ritualist periodical, the Union 
 lieview. This was the organ of the Unionist Party in the 
 Anglican church in 1866, led by Pusey and others, of which I 
 have already spoken. The lieview says : 
 
 ' ' Jesus chose Mary. What more can be said ? When it is said, n ot 
 concealed iu learned language, but conveyed in warm and loving 
 words thi'oughout the length and breadth of England, we shall be 
 satisfied. The people are being taught to believe in Jesus: they 
 must learn to link her name with His in their memories, as it is in 
 the Sacred Scriptures and as it is in the Divine Decrees. In every 
 heart in which the Cross is set up She, the Mother of the Cruci- 
 fied, must find a place, and her own place. Then, and not till then 
 will a reproach be rolled away from England, then and not till 
 then may we hope for reunion with the rest of Christendom." 
 
 O what a rapture ! Is it not simply transpoi'tiiig to liear your 
 opponent talk in such strains, though in the next breath he 
 vilifies the saintly Faber, for expressing similar thoughts, 
 though happily in a very different spirit — "Faber, whose 
 memory I cherish," says Pusey, " and from whom I thankfully 
 own that I have learned much." 
 
 But to return to my text — Faber's desire for " an immense 
 increase of devotion to Mary." These words occur in Father 
 Faber's preface to De Montfort's work, already referred to ; 
 and they do but say what that profoundly spiritual writer 
 earnestly inculcates. Now, to a Catholic nothing can be more 
 intelligible and acceptable than Montfort's and Faber's view. 
 "Would to God that Protestants would take it to heart in these 
 days when the world, outside the Catholic Church, has ceased 
 to believe in the Incarnation, and Naturalism and Agnosticism 
 flaunt their baimers to every breeze ! The Incarnation casts 
 off two rays of light : on the one side, the mystery of the Holy 
 Sacrifice of the Altar ; on the other, the devotion due to the 
 blessed mother of Jesus. The shepherds of Bethlehem from 
 the hill-sides, the Magi from the East, came to adore the 
 newly-born God. "They found the Child with Mary His 
 mother"; they found Him resting in His mother's ariris, as on 
 His appointed throne. They anticipated that very form of 
 
322 Ipsk, Ipsa, Ipsum. 
 
 worship which Catholics have retained and Protestants re- 
 jected. It was, indeed, one of Mary's greatnesses and bene- 
 dictions, that her Divine Son thought fit to manifest Himself 
 in an age and condition which obliged Him to manifest her 
 with Him. Thus, it is a right belief about the Divine Mater- 
 nity of Mary which is the most perfect safeguard and security 
 of the doctrine of the Incarnation. The whole of the Chris- 
 tian religion depends upon this doctrine, and the one true and 
 only sovereign remedy against the decomposition of tin? fun- 
 damental truth is to be found in the dogma of the Divine 
 Maternity — " Mary, of whom was born Jesus." Father New- 
 man says : 
 
 " If we look through Europe, we shaJl find, on the whole, that just 
 those nations and countries have lost their faith in the Divinity of 
 Christ who have given up devotion to His Mother, and that those 
 on the other hand, who had been foremost in her honor, have re- 
 tained their orthodoxy. Contrast, for instance, the Calvinists with 
 the Greeks, or France with the North of Germany, or the Protestant 
 
 and Catholic communions in Ireland In the Catholic Chui-ch 
 
 Mary has shown herself, not the rival, but the minister, of her Son ; 
 she has protected Him, as in His infancy, so m the whole history of 
 the Religion." 
 
 The Union Review concurs, in these words : 
 
 "It is also true, and deserves consideration, that there has been 
 hitherto no marked tendency to heresy on the subject of the Incar- 
 nation among Roman Catholics, while, where the dignity of the 
 Blessed Virgin has been underrated heresies have speedily crept in." 
 
 The reason is obvious. The Church teaches in a thousand 
 ways that the most effective and acceptable way of contem- 
 plating Jesus, is the uniting with His mother in that contem- 
 plation ; that the thoughts of Jesus and of Mary should be 
 indissolubly united. By honoring Mary as His Mother one 
 can never forget that He is Man ; by approaching Him through 
 her mediation one can never forget that He is God. " Mary 
 is the marvellous echo of God" beautifully writes Montfort, 
 " wlio answers only ' God ' when we say ' Mary '; who glorifies 
 only God, when with St. Elizabeth we call her Blessed." So, 
 
A Rejoinder. 323 
 
 too, devotion to her, if worthy of the name, will assuredly 
 issue in a loving contemplation of her history — of those jnys- 
 teries (as Cathohes call them), Joyful, Sorrowful, Glorious, 
 which are commemorated in the Rosjiry. Now, there is no 
 history of her current in the Church except in closest connec- 
 tion with her Divine Son. On the details of her life during 
 those periods when her life was led apart from His — before 
 the Annunciation and after the Ascension — Scripture preserves 
 a deep silence ; nor has there been any beyond the most 
 f paring supplement of Scripture from the stores of tradition. 
 Her joys, as contemplated by Catholics, were in His Presence; 
 her sorrows in His Passion ; her exaltation in His Resurrec- 
 tion and Ascension. To dwell on her mysteries, then, is to 
 think of Him in the most affecting and impressive way in 
 which that thought can possibly be presented. 
 
 Thanks be to God, we see to-day the fulfilment of the 
 aspirations of Faber and Montfort. Most remarkable has been 
 the increase of devotion to the blessed Mother of God during 
 the last quarter of a century, and its fruit is an increase of the 
 worship of her Son. But it is in the wants of our own times 
 that we find the special reason for this devotion. During the 
 month of October, our illustrious Pontiff, Leo XIII., has di- 
 rected the recital of the Rosary in every church throughout 
 the world, and in his Encyclical Letters urges us to recite the 
 Rosary without ceasing and to never intermjpt that holy cxer- 
 eisc. In this city, too, there has just been established " The 
 Association of the Perpetual Rosary," in which it is recited 
 day and night umnterruptedly^ to render homage to our 
 Blessed Mother, and to commemorate the Incarnatir ii, Passion, 
 Resurrection, and Ascension of Our Lord and Saviour Jesus 
 Christ. It is these scenes in the Divine Drama that the 
 Rosary recalls and puts before us each time we repeat it. It 
 is simply " an abridgment or compendium of the Gospel of 
 Jesus Christ." It compels us, so to speak, to fix our minds on 
 the various details of the history summed up in the words of 
 the Evangelist : '■'And the word was made flesh ^ It invites 
 us to become familiar with the working out of the Divine 
 plan for man's salvation. It is an easy and approj)riate, yet 
 
324: Ipse, Ipsa, Ipsum. 
 
 the sublimest, series of Bible lessons. How far more real and 
 vivid the impression made by such a pious exercise as this than 
 by that merely verbal study of the New Testament which pre- 
 vails outside the Church 1 Contrast the intelligent knowledge 
 of Our Lord's Life and Death and Resurrection possessed by 
 a Catholic child who has been taught the Rosary, with that of 
 a mere Protestant Bible reader, and there will be no doubt 
 which of the two best appreciates the meaning and the value 
 of the Gospel story. And so. Bishops, Cardinals, and Popes, 
 rulers of men and leaders of thought, statesmen, politicians, 
 generals, and kings tell their beads, and find in the Devotion 
 of the Rosary a holy and wholesome practice of prayer, well 
 •suited to raise the thoughts to God and do honor to His 
 Divine Majesty. The predictions of Montfort and Faber have 
 been justified. " Ignorance," says Carlyle, " is an awkward, 
 lumpish wench, not yet gone into vicious courses, nor to be 
 harshly used ; but ignorance and insolence — these are for cer- 
 tain an unlovely mother and bastard." That the "mother" 
 and the " bastard " are of the Vicar's kith and kin is once 
 more apparent. 
 
 I have now met unquaiHngly, and answered fully and defi- 
 antly, not only every one of the "scraps" gathered by the 
 Vicar from Pusey, St. Liguori, and the HaccoUa, but, at the 
 cost of some tediousness, I made a selection from Pusey of 
 others which I conscientiously believed to be the greatest 
 stumbling-block to candid Protestants, in the apprehension of 
 our doctrine on the topic in dispute. The labor lias been to 
 me one of love and simple delight, and I will feel amply re- 
 warded if your honest Protestant readers will have learned, 
 that the religion which most of their teachers and writers in- 
 veigh against under the name of the Catholic religion, is a re- 
 ligion which Catholics themselves would detest most cordially 
 — if such a religion reaUy existed ! 
 
 I have something more to say about Pusey, whose testimony 
 has been so damning to the Vicar. Your readers are aware of 
 the difference between the tone of \}i\Q first and second volumes 
 of the Eirenicon. But I am able to offer them a piece of inde- 
 pendent evidence from Pusey, which will serve, for all time, 
 
A Rejoindek. 825 
 
 to destroy the value of the Jirst volume as an arsenal for ritual- 
 istic Vicars in their quixotic attempts to hide their tlie^logical 
 nakedness. I have three Letters written hy Pusey after the 
 appearance of the Eirenicon. Two of them are addressed to 
 the editor of the London WeeJdy Register^ a Catholic paper, 
 and the third to Dr. AYordsworth. This last contains an ex- 
 press avowal of that lamentahle ignorance as to the very mean- 
 ing of the Immaculate Conception with which Father Newman 
 had charged him. But I am not concerned with this now. I 
 refer to the first, that of Nov. 22, 1865, in which he expressly 
 and deliberately retracts the violent and ignorant criticisms of 
 his first volume, which the Yicar now " trots out " afresh — 
 suppressing all notice even of the second volume. Your 
 readers will remember that at this time Pusey with the Union- 
 ist Party was seeking admission into the Catholic Church — on 
 terms ! Here are his words : 
 
 ' ' Let me say that I did not write as a reformer, but on the defen- 
 sive. It is not for us topr srihe to Italians or Spaniards what they 
 shall hold, or how they shall express their pious opiniona. All 
 "which we wish is to have it made certain by authority that we sliall 
 not, in case of reunion, be obliged to hold to them ourselves. Least 
 of all did I think of imputing to any of the writers ichom I quoted 
 that they took from our Lord any of the love which they gave to 
 
 His mother. I was intent only on describing the system / 
 
 had not the least thought of criticising holy men who held it.''^ 
 
 These are certainly extraordinary words from the author of 
 , the Eirenicon, as the Vicar has introduced it to your readers ; 
 out, nevertheless, they are the sober, second thoughts of the 
 Vicar's witness to his " wider view of the cultus of Mary," on 
 which he bases his loathsome charges of " Impiety," " Infidel- 
 ity," " Apostasy," and " Idolatry " ! 
 
 Now mark. The very devotions which Pusey denounced in 
 the Eirenicon are now mildly characterized as the "expres- 
 sion " of men's " pious opinions." Why, then, may not those 
 who use the English tongue, as well as Italians and Spaniards, 
 if God draws them to it, "express their pious opinions" in a 
 similar shape ? Again. In St. Liguori, in Montfort (whom 
 Pusey constantly quotes), and in a thousand other like-minded 
 
826 Ipse, Ipsa, Ipsiim. 
 
 men — next to their personal love of God and of their Saviour 
 — there was no more conspicuous characteristic of their whole 
 interior life than their enthusiastic devotion to Mary. Pusey, 
 in his work, describes this devotion as extravagant, and as tend- 
 ing to obscure the thought of God • but nov/ he protests in his 
 letter that he had "no thought of criticising these holy men." 
 What does the Vicar say? How does Pusey support his 
 charges ? 
 
 Pusey thinks, moreover, that none of these men took from 
 our Lord any of that love which they gave to His mother. But 
 if so, their love of Mary must have been to them an unspeak- 
 able blessing. Surely to love tenderly, and contemplate unre- 
 mittingly, a spotlessly holy creature, will be admitted by every 
 religious man to be in itself an immense blessing. Ignorant 
 Protestants, however, commonly think that this blessing cannot 
 be obtained without paying for it too high a price ; without 
 taking from our Lord a large portion of that love which they 
 give to His mother. Why is it, by the way, that Protestant 
 preachers and "heated pulpiteers" generally, so persistently 
 disparage tenderness to the highest and purest creature that 
 ever came from the hands of God, while so tolerant of creature- 
 love in a very far more questionable shape ? How transcencl- 
 ently transcendental becomes the spirituality of some "uxorious 
 men of God" as they descant on the "idolatrous worship" 
 paid by Catholics to the lovely Virgin Mother ! Eeally, to 
 hear tlieir language about us, one would suppose that they ex- 
 haust the whole tenderness of their hearts on Objects simply 
 Divine ; that there is among them no love of mother, of wife, 
 of children, of friends — that their hearts beat with sensible 
 love for God and for God alone. Out on such damning hy- 
 pocrisy ! Kow Pusey, at all events, thinks the Protestant ob- 
 jection chimerical; and he must consider, therefore, that the 
 love of Mary is an unmixed blessing to " these holy men." In 
 other words, Pusey thinks that they derive an inappreciable 
 happiness and blessing from a devotion which his poor parasite 
 denounces as " Infidelity," " Apostasy," and " Idolatry " ! So 
 much for Pusey considered as a witness invoked by the Vicar, 
 and for his evidence against us. 
 
A Rejoin DKK. 327 
 
 I now proceed shortly to remark on Pusey's competency as a 
 witness to the teaching of the CathoHc Church, as evidenced by 
 the Eirenicon. Tlie Vicar in his sixth letter thus speaks of it : 
 " Dr. Pusey's Eirenicon, 3 vols., is a perfect storehouse of ac- 
 curate information on Roman errors, and is specially full on the 
 cultus of the Virgin. Every lover of Christian truth should 
 secure a copy." With the third volume we are not concerned in 
 this discussion. T\\Q first and second alone engage us. The Vicar, 
 for reasons already pointed out to your readers, suppressed all 
 reference to Pusey's sentiments expressed in the second, and 
 took his " wider view " from the first. This has reached the 
 seventh thousand edition, and is the armory from which such 
 controversial tricksters as the Vicar borrow their weapons. 
 Bishop Kingdon got his little story from tlie same source. 
 
 Pusey had been brought into active and successful contro- 
 versy with the school of rationalists and unbelievers in the 
 Anglican Church ; he had attacked " Colenso's heathenism," as 
 he calls the doctrine of a bishop of his own church, and he had 
 grappled ably with the infamies written in " Essays and Re- 
 views" by beneficed ministers of Anglicanism. It was the 
 nnhappiness of Pusey's position, however, that he was com- 
 pelled to join issue with Rationalism in detail rather than on 
 vrinciple / that he was precluded from assailing it at its start- 
 ing point — that he could not impugn its first principles with- 
 out condemning the whole ecclesiastical position of the Anglican 
 Church. It is more apparent now than when uttered by 
 Disraeli forty years ago, that for men who must think on such 
 matters, the issue is between the Catholic Church and infidelity. 
 Protestantism in all its protean shapes, as an intellectual system 
 of Christianity, is " played out." The one secret of intellectual 
 strength is intellectual consistency. Catholics, and they only, 
 are able consistently to contend against the foe, because they 
 only have consistently contended against the foe's fundamental 
 maxims. Pusey had a measure of success because he worked 
 on Catholic lines and used Catholic principles. For his noble 
 services to that portion of Catholic truth, which he held in 
 common with them. Catholic writers have expressed the warm- 
 est gratitude. 
 
328 Ipse, Ipsa, 1p8[jm. 
 
 Now, it has been observed by the learned and philosophic 
 De Maistre as noteworthy, that so many writers, who have 
 warred against infidelity with signal power and sncce&i, when 
 turning their weapons against Rome, have been suddenly 
 smitten both with feebleness of arm and unskilfulness of aim. 
 No more singular instance of this can be found than the Jirst 
 volume of the Eirenicon. Pusey was occupied twelve months 
 on its composition, and it is a mass of inaccuracies and gross 
 mistakes. Error and misquotation is the rule, accuracy the 
 rare exception, while his elaborate notes are one vast congeries 
 of blunders. He has heaped together from Protestant sources 
 long-ex])loded accusations against the Catholic Church, and 
 objections, refuted long ago, against her teaching ; and he has 
 filled more than half his volume with the effete sophisms of 
 the Protestant controversialists of the last three centuries, of 
 which modern criticism has learned to be ashamed. But he 
 has not been content with this. He has filled up the nooks 
 and corners with gossip and hearsay, and the interesting com- 
 munications of his private correspondents ; or, with calumnies, 
 which are only at large because they preserve their incognito. 
 1 have counted and marked twelve such argumentative inde- 
 cencies. He has undertaken to explain our Councils and 
 Papal Bulls for us, according to principles of interpretation 
 which we can neither accept nor admit ; and in the course of 
 his disquisitions has displayed so complete an unacquaintance 
 with the scholastic Theology from which he professes to quote 
 as to elicit feelings of simple pity. He has in fact confounded 
 articles of faith with questions still open to discussion ; has mis- 
 understood the authors whom he quotes, and made them de- 
 fend as opinions of their own, what they, in common with the 
 whole churcii, have condemned as heresy. So far does this 
 ignorance go, that he has actually quoted, in the instance of 
 three distinct Doctors, arguments which, according to the 
 known practice of the great scholastic Theologians, are placed 
 at the commencement of the articles or chapters for the express 
 purpose of refutation, as though they were the genuine opin- 
 ions of the authors themselves. Your readers have already as 
 much proof of tiiese statements as they, at present, can require. 
 
A Rejoinder. 829 
 
 And this is the book that " educated Engh'sh gentlemen " quote 
 against the benighted " Romanists of these parts"! "Were I 
 an Anghcan, my daily prayer would be that God might frus- 
 trate the consummation of Imperial Federation, lest more of 
 such ^'■gentlemen'''' might be inflicted on the church in this 
 Province. 
 
 Let us see now, if a new witness will contribute something 
 to comfort the Vicar. Ah ! there is Saint Littledale ! and his 
 " admirable and honest Plain Reasons, 30th Thousand ! " Now, 
 I intended to devote a Letter to this ritualistic " Pope," and the 
 "Plain Reasons, «&;c.," but time does not permit; nor is it 
 necessary, since I can refer your interested readers to Father 
 Ryder's "Catholic Controversy," a reply in detail to the 
 " Pope's " book. As a good Catholic, however, always re- 
 spects a Pope, I cannot entirely ignore him, though my 
 remarks will be only supplementary to Father Ryder's book. 
 
 I begin, then, by asserting that "Richard Frederick Little- 
 dale, LL.D., D.C.L.." is an infamous liar and unmitigated hypo- 
 crite, for eve^^ hypocrite is a liar. Now I will prove it. 
 
 In his " Plain Reasons " Littledale denounces the doctrine 
 and practice of the Invocation of Saints and Angels, and de- 
 votes pages to prove the Catholic Church " idolatrous " on this 
 account. Now he is either a hypocrite or an idolater with her. 
 For, I have before me a ritualistic book entitled : " Devotions 
 for the Comminiion of Saints," which not only advocates 
 veneration and invocation — direct invocation— of the Blessed 
 Virgin, and of the Saints and Angels, but which contains 
 prayers and exercises for putting this doctrine into practice. 
 Littledale has written u preface to this work. In it he replies 
 to objections to the doctrine of the Invocation of Saints, and, 
 while advocating the, practice, declares that although it is not 
 abaoUitely binding, yet if a person choose to neglect it he 
 thereby "fails to avail himself of a privilege" (i)age xii). 
 Here is a short list of the contents of his new book. 
 
 First there are " Vigils or wakes of the departed," taken, we 
 are told, " from the old service books of English use," a " use " 
 existing, by the way, when the " Romish doctrine of Purga- 
 tory " (39 articles) was in full sway. Besides several prayers 
 
330 Ipse, Ipsa, Ipslm. 
 
 and litanies for the " faithful departed " we also have — what 
 do you think ? " The Rosary for the faithful departed ! " 
 (page 104). Thei'e are also exercises for the 2l8t of Novem- 
 ber, which day we are told is observed " in honor of our Lady's 
 being presented in the Temple," (page 167), and the recitation 
 of the Five Joyful Mysteries of the liosary of the Blessed 
 Virgin Mary is recommended as a pious method of ohserv- 
 ijuj the feast. One of the " Plain Reasons against joining the 
 Church of Rome" is the use of the Rosary — an idolatrous 
 custom to be repudiated by all " true Catholics." It appears, 
 then, that the Rosary is " idolatrous" only when it is necessary 
 to concoct " Reasons " against persons becoming Catholics, but 
 for Ritualists, who desire to go in for '' all Roman doctrine " 
 without submitting to the Church which alone teaches it, it is a 
 " pious and edifying devotion." Besides the Rosary there are 
 litanies and prayers addressed directly to the Blessed Virgin, 
 with the " pray for us," as in the Catholic Church. Then fol- 
 low other litanies and prayers addressed to different saints and 
 angels, invoking their aid and intercession, in language similar 
 to that of our books of devotion. 
 
 Then again, compare the following language used with re- 
 spect to the Blessed Virgin in ''Devotions for the Comnmnion 
 of Saints " with the charges brought against us by the Vicar, 
 and by Littledale in " Plain Reasons," of " idolatry," " ex- 
 travagant expressions," " impious utterances," etc., etc . 
 
 "Hail and rejoice, most Blessed, most pure, and most hon- 
 orable Virgin Mary! O most illustrious Star of the Sea! Who 
 shinest more brightly than all others over the darkness of tliis world. 
 .... Behold I praise and salute Thee, O most Holy Virgin, mother 
 of my Lord " (page 195). 
 
 According to Littledale's "Devotions, etc.," the Blessed 
 Virgin is a dispenser of grace — hardly in accord with " Plain 
 Reasons." Read : 
 
 "Hail full of Grace! Let thy charity overflow, then, upon us, 
 for wherefore art thou full, if not to dispense of thy fullness ! 
 Let thy fountains be dispersed abroad; even thy prayers for us 
 exiles in this vale of tears " (page 197). 
 
A Rejoindeu. 881 
 
 Again : 
 
 "O most holy Virgin, who is able to measure the fullness of 
 grace whicli thou hast above all the saints ? They were little rivers; 
 but thou, according to thy name, art full like the sea" (page 205). 
 
 Once more, the following prayer to our Lady scarcely bar- 
 monizes with the views ex])re88ed in " Plain Ileasons ": 
 
 "And I also, O Lady, praise, bless, and glorify thee, and rejoice ' 
 that thou art praised, blessed, and glorified by all genemtions of 
 faithful Christians! And I beseech thee remember me in thy 
 prayers, that I may obtain all the blessings which thy Son's Incar- 
 nation purchased for me" (page 207). 
 
 Or again the following : 
 
 V 
 
 "Holy and Immaculate Virginity ! with what praises to address 
 thee 1 know not " (page 247). 
 
 But I must stop. There is Littledale — the ritualistic Dr. 
 Jekyll and the anti-Catholic Mr. Hyde, the liar and the hypo- 
 crite. The picture is perfect. I wish I had time to expand 
 it, but have I not proved my case ? And this is the man who 
 is permitted to speak, even in the pages of the EncyclopoRdia 
 Britannico, against the Catholic Church and her religious 
 Orders. This is the hmiest man wlio charges the Catholic 
 Church with "idolatry" and " corrxiption " because lier chil- 
 dren practice the very doctrine which he, as an Anglican 
 Minister, does liis best to promote among the members of his 
 own church. This is the Littledalean morality — and not 
 " adapted " from St. Liguori either, the very spawn of whicli 
 has rei ched even to this city. It comes simply to this : An- 
 glicans can go to any extremes in Catholic practices, but if 
 they seem disposed to waver in their allegiance to Anglican- 
 ism and its teachings, they must be taught that these same 
 doctrines, however good when held by Anglo-Ritualists, are to 
 be regarded in the Catholic Church, their true liome, as " Im- 
 pious," "Infidel," "Idolatrous." This is the plan which 
 Littledale and his satellites adopt the world over, to prevent, if 
 possible, Ritualists from becoming Catholics. 
 
832 Ii'rtE, Ipsa, Ii'sim. 
 
 Now, there are, perhaps, few spectacles more calculated to 
 draw tears from augels and mockery from devils, than that of 
 good men led astray in pursuit of a shadow, whilst the living 
 reality is there present before them, if they would but open 
 their eyes to see it. To distract virtuous souls from a real 
 good by its false semblance, is no new artifice of man's great 
 enemy ; but it would be difficult to lind a more lamentable in- 
 stance of it, than Ritualism affords. Having catalogued to his 
 own satisfaction, in his Jlrst Letter, the "enormities" of the 
 Catholic Church, the Vicar appeals to me and to my fellow- 
 Catholics in these words : 
 
 "Surely it is the duty of all lovers of "the truth as it is in Jesus," 
 i.e., all true Catholic Christians, to come out of a Church which 
 puts its imprimatur upon such idolatrous worship as this, and it ill 
 becomes one who accepts such exli-avagauces to chide those who, 
 for fear of them, fall short of their duty." 
 
 Thus far had he got, when a loud burst of laughter of his 
 own conscience at itself rang out through his soul. This con- 
 vulsion of irony sent cold shivers through all his nerves, and 
 reduced him to such a state of syncojje, that his words of invi- 
 tation to join the " Mission Church," if uttered, were drowned 
 in the din and have not reached us. Let the will stand for the 
 deed. I will take up the broken chord. Ours, in addressing 
 the Yicar and his friends, shall be those words of St. Cyprian, 
 and I honestly and fearlessly utter them : 
 
 "Think not that you must maintain the Gospel of Christ while 
 you separate youi-selves from the liock of Christ, and from its 
 
 peace and concord And since our unity of soul and heart 
 
 may in no wise be broken ; and because we cannot leave the Church 
 and come over to you, we invite and beseech you with all possible 
 entreaty, to return to Mother Church and to a brotherhood of com- 
 munion with us." 
 
 It is one of the last efforts of the enemy of souls, when lie 
 sees devout and earnest persons casting a wistful look Home- 
 wards, to distract them and turn aside their half-formed re- 
 solves, by unpractical schemes, delusions, and snares. Human 
 responsibihty is always independent of circumstances — at least 
 
A RE.JOINDEK. 888 
 
 before God. Rev. Mark Pattison missed the stage-coach on 
 the morning when he was to be received into tlie Catholic 
 Churcli with Newman, and he swung oflE into — ? The stream 
 of time flows quickly, though insensibly. The morning grows 
 into mid-day ; and lo ! it is evening and the shadows of nigiit 
 gather round. If you have doubts about your present position 
 — doubts unsatisfied ; doubts smothered or laid aside ; and you 
 do nothing — and the end comes ; how will you stand " at the 
 great assize " ? Meanwhile, by God's mercy, you are still alive. 
 You may still have real peace through the one Ti-uth, for — 
 
 The Spirit of the Truth, and the Catliolic Roman church, tlie 
 Bride of Christ, say to you, Come. And he who Ustens to the call 
 and is converted, let him cany on the invitation, and say to 
 others, Come. And let him that thirsteth after truth and peace 
 and grace. Come. And whoever has but the honest will, let him 
 receive the celestial stream, which flows ever from the Seven Sacra- 
 ments of Life. It shall cost him nothing ; for Christ Jesus has pur- 
 chased these mercies for all by His Pi*ecious Blood. 
 " Et Spiritus, et Sponsa, dicunt, 
 Veni: 
 Et qui accedit, dicat 
 Veni: 
 Et qui sitiat. 
 Veniat : 
 Et qui vult, accipiat aquam vitse gratis." 
 
 Apoc. xxii. 17. 
 
 I will conclude in my next with some critico-biblical remarks 
 on Ijpm^ " for the benefit of Biblical students." 
 
 LETTER XXVIII. 
 
 IPSE, IPSA, IPBUM — A EEJOINDEB. 
 
 To the Editor of the Globe : 
 
 Sir, — When discussing the academic aspect of our question, 
 I disclaimed any intention of investigating and weighing the 
 critical value of the reading Ipsa. My object then was to 
 
334 Ipse, Ipsa, Ipsum. 
 
 prove that in Latin (of which Bisliop Kingdon spoke), the 
 reading of Genesis iii. 15 was Ipse, Ipsa, Ipsum, and not 
 Ipse, Ipsa, simply. Again, I was intent on making very clear 
 to your readers that neither what the Yicar calls the " cultus 
 of the Virgin,'' nor the doctrine of the Innnaculate Concej> 
 tion owes anything whatever to the last clause of the Prot- 
 evangel ; and much less did they owe anything to the present 
 reading of the Yulgate. On these points I have left not a 
 shadow of reason for the assertions made hy my opponents, 
 and I commend what I have written to the attention of the 
 next Lambeth Conference. 
 
 I will now address myself to a brief exposition of the critical 
 argument in favor of Ipsa, based upon data supplied by 
 Hebrew, Arabic, Chaldaie, Greek, and Latin authority. 
 
 To refresh the memory of your readers, and to enable them 
 to fully estimate the grossness of Bishop Kingdon's blunder, 
 I will here give the Globe's report of his words as follows : 
 " Sometimes the substitution of one letter for another made a 
 vast difference, and as an illustration of this (the Bishop) re- 
 ferred to the words Ipse and Ipsa, the latter word in an im- 
 portant passage in the Douay Bible being the foundation of 
 the dogma of the Immaculate Conception." The ^^ Douay 
 Bible," remember ! But let us charitably suppose that this 
 was a lapsus linguae, and that the Bishop meant the Yulgate. 
 Even then, however, the statement displays disgraceful igno- 
 rance or a reckless disregard of truth ; because he would lead 
 his hearers to imagine that the reading fysa was only to be 
 found in the Latin Version or Versions, and it was only in this 
 way that he could work up his "anecdote" about a ''mis- 
 print." Let us, therefore, examine the fountain-heads. 
 
 And first as to the Hebrew, the original par excellence. 
 Now there are eight Hebrew MSS. in favor of Ipsa, three of 
 which are absolutely certain, and five doubtful — " Tria hebra- 
 ica certo, (luinqiie dubie," says Patrizi. In this connection I 
 would draw attention to the great critical principle, first laid 
 down by Bengel, but not fully established and acted upon till 
 the publication of Griesbach's Recensions, that the testimonies 
 in favor of a various reading have not an individual force 
 
A Rejoinder. 335 
 
 independent of the recension or family to which they belong ; 
 and that a reading must be decided, not by the number of dis- 
 tinct authorities, but by the weujht of the recension which con- 
 tains it. 
 
 My next Hebrew authority is the famous Hebrew inter- 
 lineary edition of the Bible, pubHshed in 1572 by the learned 
 Plantiu, under the inspection of Boderianus. This has Ipsa, 
 or rather the Hebrew equivalent — IH. Plantin also published 
 the great Polyglot Bible of Aleala, containing the Hebrew, 
 t'haldaic, Greek, and Latin texts. This work was done under 
 the direction of Arias Montanus, whose own edition of the 
 Royal Bible, in Latin, has fysmn, as I have already pointed 
 out. Again, besides this interlineary edition, there are tivo 
 other editions of the Hebrew Bible published at Venice in 
 1776, both of which have Ipsa. 
 
 I now ask your readers' attention to the testimony of the 
 illustrious Jewish scholar, Maimonides, A.D. 1135-1*204. The 
 Encyc. Britannica says of him : "He was the greatci^t theolo- 
 gian and philosopher the Jews ever produced, and one of the 
 greatest the world has seen to this day." His greatest and 
 most learned work is entitled the Guide of the Perplexed, in 
 Hebrew Moreh Nelmkhim. This was written in Arabic and 
 translated into Hebrew by himself. In this work Maimonides 
 reads the Hebrew, Ili — Ipsa, or, what is the same thing. Ilia. 
 The book is translated into Latin by Buxtorf, the great German 
 Hebraist, and the most enunent Oriental scholar of his day. I 
 give the words from Buxtorf (P. IL, Cap. XXX.) as follows: 
 " Sed mirandum magis est quod serpens cum Eva conjungatur, 
 lioc est, semen illius cum hujus senn"ne, ca])ut et calcaneus 
 qnod ILLA (Eva) vincat ipsum (serpentem) in capite, et ille 
 (serpens) vincat ipsam in calcaneo." To this the "Editio Jus- 
 tinianaeo" adds these words: " Hoc est quod dictum est. Ipsa 
 conteret caput tuum — This is what is said — She shall crush 
 thy headP Your readers will notice that Maimonides, being 
 a Jew, does not refer the Woman's seed to Christ, but to Eve. 
 Christians, however, who by reason of the fulfilment of tho 
 prophecy in Christ, now know that He is the seed of tho 
 "Woman who is to crush the serpent's head, refer it to Him. 
 
336 Ipse, Ipsa, Ipsum. 
 
 But this does not affect the testimony of Maimonides to the 
 feminine reading iu this place, and I do not know where to 
 look for higher authority on the Hebrew text. I must not 
 argue the matter, however, since my present purpose is only to 
 give your readers a strictly impartial account of facts in this 
 matter just as I find them. The Vicar, however, makes uu 
 admission, based on Ajrpleton's Cyclopedia, Vol. II., 610, 
 which supports my opinion on the authority of Maimonides. 
 He says : " A most careful recension of the Hebrew text was 
 made in the Middle Ages by eminent Jewish scholars, v/ith the 
 aid of the largest possible collection of MSS., who in their 
 writings speak of famous copies now lost whose use they en- 
 joyed." Now Maimonides was living in the midst of these 
 Jewish scholars, he was the most eminent among them, and he 
 adopts Ipsa as the true Hebrew reading. Surely the inference 
 to be drawn is strongly in its favor. 
 
 Before passing to the Arabic authorities, I submit a few 
 other considerations on the Hebrew text. We have very little 
 knowledge of the primitive text, and no MSS. older than the 
 ninth century ; while of those we have very few can be deemed 
 older than the twelfth century. Since the days of Kennicott 
 and De Rossi, modern research has discovered various MSS. 
 beyond the limits of Europe, and Patrizi's statement, already 
 quoted, proves this. Now, we know that in the Hebrew as 
 primitively written, the masculine form of the pronoun was 
 used of the feminine also, and that it would represent alike 
 Ipse or Ipsa; so that from the simple form no argument 
 could be drawn as to its gender. This, Pusey himself con- 
 fesses, is " one of the observed archaisms of the Pentateuch "; 
 and indeed it is a favorite argument among scholars for the 
 superior antiquity of this part of the Old Testament. Fortu- 
 nately, I am able here to refer your readers to a work, easily 
 accessible, in absolute proof of this proposition. In the En- 
 eye. Britannica, Vol. XL, p. 597, Prof. Robertson Smith, 
 now of Oxford, shows that the old Hebrew orthography was 
 TIu and Hi, Ipse and Ipsa, indifferently. He gives the 
 Hebrew characters with and without the modern vowel-points. 
 Not until about the sixth century was this changed. Then the 
 
A Rejoinder. 337 
 
 Masorete doctors (from Masora^ tradition), Jewish grammari- 
 ans, introduced their famous thirteen vowel-points so-called, 
 to mark the pronunciation only for the puhlic readers of the 
 sacred volume, Hebrew having become a dead language. But 
 to-day the Jews in their synagogues use Bibles without points 
 (though I have not been able to verify by personal inspection 
 this statement of a learned writer), and from these, therefore, 
 the gender of the pronoun camiot be determined. ()p])()nents 
 of this view would point out that since the verb contcret is 
 masculine in Hebrew, the pronoun must bo masculine. To 
 this I have replied in my liesuine by showing that it is a com- 
 mon thing in the Hebrew Scriptures to join ]>ronouns and 
 verbs of the masculine gender with nouns of the feminine, and 
 I need not repeat the references in proof. On this very inter- 
 esting and important point in the critical argument, I beg to 
 refer yoiir curious readers to Ewald's Hebrew grammar, J>ook 
 II., § 184; Gesenius' Heb. Gram., Cap. I., § 33; but especially 
 to Eoorda's Heb. Gram., Book III., § 88, where the Hebrew 
 characters are given, with and without vowel-points, and the 
 matter fully discussed. I also refer them to Cardinal Patrizi's 
 work, entitled, "De Feminini Generis Enallage in Linguis 
 Seiniticis Usitata " — " The Enallage of the Feminine Gender 
 occurring in the Semitic Languages," with his thirty-five 
 canons on the same. 
 
 There are tico Arabic editions of the Bible having Ipsa, one 
 published in 1671, the other in 1752. 
 
 There is one MSS. copy of the Chaldaic version that has 
 Ipsa. 
 
 So much for Semitic authority in support of the unfor- 
 tunate " misprint,'' and I will now examine Greek sources. 
 
 I liave already spoken of the splendid Hexapla (six-fold) 
 Bible of the great Origen. It was six-columned, and con- 
 tained the Hebrew text in Hebrew characters, and the same 
 text in Greek letters, with the versions of Aquila, Theodotion, 
 Symmachus, and the Church version of the Scptuagint. Its 
 object was to exhibit the discrepancies between them, and to 
 correct the last when necessary. Nothing now remains of this 
 monumental work but fragments. Fortunately, lilontfaucon 
 
338 Ipse, Ipsa, Ipsum. 
 
 has gathered these into two volumes. In Voh I., p. 18, I find 
 the Greek auie sou teiresei Kephalen^ that is Ipsa conteret 
 caput tuum. He gives the niascuhne '"'■ Autos- Ipse'''' as well ; 
 but of '''' Ante- Ipsa'''' he sajs : " Ita MSS. quidani, ethaec vide- 
 tur f uisse, lectio veteris eujusdam interpretis, eu jus nomen tace- 
 tur, et quern sequitur Vulgatus interpres, — so some MSS. and 
 this appears to have been the reading of some old translator, 
 whose name we know not, and whom the translator ot the 
 Vulgate follows." And so we have the authority of Origen 
 (A.D. 186) for Ipsa^ supported by Montfaucon from Greek 
 MSS. 
 
 To those let me add the Latin translator of St. John Chrys- 
 ostom, and the Latin translator of Josephus, who was Epipha- 
 nius the Scholastic, A.D. 510. I have before me the Greek 
 of Josephus, the Latin rendition, with the Latin comment 
 thereon of Havercamp, the best editor of Josephus. But my 
 limits permit no comment. 
 
 I now pass to the Latin version. The existence of a Latin 
 version which was made at latest as early as A.D. 150 is cer- 
 tain. It is considered by competent critics to be probable that 
 there were two such versions, one Italian, called the Vetus 
 Itala — the old Itala ; the other African. Time does not per- 
 mit me fully to discuss the vexed question — which of these has 
 claims to the greater authority, which can justly be considered 
 the true representative of the original version ? My present 
 purpose does not require anything so elaborate. Speaking of 
 the Itala St. Augustine says : 
 
 " But among the translations themselves the Itala is to be 
 preferred to all others ; for it is more rigorously observant of 
 words and has also greater perspicuity — in ipsis autem inter- 
 pretationibus Itala ceteris proeferatur ; nam est verhorum ien- 
 acior, cum perspicuitate sentential." 
 
 On this passage great Biblical and theological writers have 
 based an almost universally received hypothesis that there ex- 
 isted in the early Western Church one authentic version called 
 the Vetus Itala — the Old Itala, the first Latin translation of 
 the Scrijitures, and that it was used by the early African 
 Church, which thus received its Bible as it did its faith, from 
 
A Rejoindek. 339 
 
 Rome, the fountain of Christianity. Acting \;pon tliis sup- 
 jiosed certainty three erudite writers — Nobilius, Bianchini, and 
 Sabbatier — have labored to reconstruct this version indiffer- 
 ently from the quotations of all the Fathers, without regard to 
 country. Now what do these great writers say about l2)sa f 
 I have delayed this Letter in the hope to receive from Europe 
 ■ verified extracts from Nobilius and Bianchini, but they have 
 not come to hand. I am able, however, to speak of Sabbatier, 
 who says that the Old Itala, the first Latin translation has Ipsa. 
 May we not surely conclude, that Nobilius and Bianchini say 
 the same thing, since they go over the same ground ? See 
 Sabbatier, Blh. Sac. Lat. Vers., Ant. ad Gen. iii. 15 ; T. 1, p. 
 J 9.' If this be the true state of the case. Ipsa is the oldest 
 reading, and this is confirmed by the fact that it spread with 
 lightning rapidity all over Europe, in a time when there were 
 no railroads or steamboats to bridge over the distance between 
 Avidely separated peoples. Consider, too, the authority of these 
 two gigantic minds — St. Ambrose and St. Augustine. The 
 former was consecrated Bishop in A.D. 374. lie always uses 
 l2)sa, and it must therefore have been in the Codex which he 
 used, and which he had always by him. How did the reading 
 get there ? If it had got in ever so surreptitiously, would it 
 
 ' Since writing the above I have been able to examine the works 
 themselves of Bianchuii and Nobilius. Bianchini's book — Vindi- 
 cice Canonicariim Scripturarwn — has uotlung on our text. Fj-oiii 
 this as from his later work — Evangeliorum quadruplex—he ap- 
 pears to have devoted his attention more especially to the New Tes- 
 tament. The first attempt to reconstruct the Old Italic Vei-sion was 
 made by Flaminius Nobilius. He gathered up all the quotaticms 
 from this translation wliich he could find in the writings of the 
 Fathers. The missing passages he supplied by a translation of the 
 Greek after the Vatican MSS. Tliis has Autos-Ipse in oiu* text, 
 and Nobilius therefore gives Ipse. His work, however, is necessa- 
 rily incomplete. It was printed at Rome in 1588 — more than a cen- 
 tury before the period when the discovery of MSS. began to excite 
 scholars. Sabbatier, a Benedictine monk of the celebrated Congre- 
 gation of St. Maur, published his magnificent work in 1743. He 
 collected all the fragments which had come to light since the time 
 of Nobilius, and his volumes remain to-day the basis of aU the 
 researches since made upon the subject. 
 
840 IrsK, Ipsa, IrsuM. 
 
 Lave been able to escape tbe careful study of this vigilant 
 Bishop ? Could lie have been free from suspicion about its 
 correctness? Could he have received an innovation so singu- 
 lar, and not only have adopted it with an improbable credulity, 
 but have done so without informing his theological readers 
 (who would naturally be surprised at this innovation on the 
 old reading), what had induced him to admit the alteration ? 
 Or are we to suppose that he never had the smallest suspicion 
 of any other reading? This supposes that he, a Bishop and 
 learned Doctor of the Church, was so contented with his one 
 copy of the sacred text, as never to have even collated it with 
 all the older manuscripts, Latin and Greek, in which the mas- 
 culine pronoun may have been retained. Yet surely this is 
 simply incredible. 
 
 Again, how docs it come to pass, that the erudite St. Augus- 
 tine always uses Ipsa, without dropping a hint about the read- 
 ing being new or doubtful I When at Milan, immediately 
 after his conversion, and when he frequented the school of 
 Ambrose, he mnst surely have consulted the Codices there; 
 and also afterwards at Rome where he wrote and published his 
 Soliloquies and other works. On his return to Africa, where 
 he became Bishop, he still adhered to the Old Itala. And, 
 moreover, the question of Latin versions generally seems to 
 have attracted his particular attention, for he says : " The skill 
 of those who desire to know the divine Scriptures must be on 
 the watch, that MSS. not emended may give place to such as 
 are emended." It is plain from his writings that he had great 
 love for the works of St. Cyprian, an African Father who, with 
 Tertullian, also an African, uses Ipse. Yet notwithstanding 
 all this, Augustine never makes any explanation, any apology, 
 suggests no doubt, but uses what is to-day our received text. 
 But more. Writing in Africa, and in the face of the mascu- 
 line reading in the pages of St. Cyprian and Tertullian open 
 before him, the great Bishop expressly and emphatically de- 
 clares, in words already quoted : " Among the translations, the 
 Itala is to be preferred to all others, for it is more rigorously 
 observant of words {tenacio)' ve?'honwi, more closely accnrate), 
 and has also greater perspicuity," To break the weight of St. 
 
A Rejoinder. 841 
 
 Augustine's autliority, the Vicar quotes from Canon Westcott 
 tliese words : " He (St. Augustine) was not endowed with crit- 
 ical sagacity or historical learning, and had very little knowl- 
 edge of Greek." This is characteristic of a man who can swal- 
 low whole the calumnies of a Littledale, and is so lost to all 
 sense of self-respect as to offer to your intelligent readers the 
 anonymous scribbiings of "Janus" and " Quirinus" as author- 
 ities in an argument. Westcott, however, only rejjeats the 
 nonsense of the elder Rosenmuller, whose language about St. 
 Augustine is worthy of a writer who gives the iirst rank, 
 among Christian commentators, to the infamous Pelagius and 
 Julian ! 
 
 But a vindicator of St. Augustine, in this particular, against 
 "Westcott and all " smaller fiy," has not been wanting. A 
 learned Protestant writer. Dr. Henry Clausen, in a work en- 
 titled " Aurelius Augustinus Hipponensis Sacrce Scripturai lu- 
 terpres," published at Copenhagen, has placed the merits of 
 the great Bishop, as a Biblical scholar, in a very dilfcrent light. 
 He proves that he was sufficiently acquainted with Gi'cek to 
 make a useful application of it in his Commentaries ; that he 
 has laid down clearly all those principles "which are the stam- 
 ina apd first elements of chaste and sound criticism "; that he 
 has both diffusely given and condensed all the best maxims of 
 hermeneutics ; that by the good use of these, joined to his nat- 
 ural sagacity and the greatness and subtlety of his genius, he 
 has been most happy in elucidating the obscurities of Script- 
 ure; in confuting, by accurate research, the erroneous inter- 
 pretations of others; and that he has frequently removed diffi- 
 culties by acutely penetrating the views of the inspired writers, 
 and adducing parallel texts. When the Vicar has again "six 
 weeks" to devote to the Fathers, I would recommend to him 
 the study of the Saint's work ^'■Against Faustns,'''' where he 
 will find critical rules for deciding among confiicting " various 
 readings." The " yard stick " is gone out of use. St. Augus- 
 tine's order is, first, to consult MSS. containing a more true or 
 gemune text ; secondly, to weigh the number ; thirdly, to ex- 
 amine the antiquity of the testimonies ; and fourthly, if the 
 point still remains undecided, to recur to the originals. Now, 
 
342 Ipse, Ipsa, Ipslm. 
 
 as St. Augustine always practiced what lie preached, your read- 
 ers will easily believe that by such investigation he reached the 
 conclusion that Jpsa was the true reading of Genesis iii. 15. 
 But we do not find it recorded that he ever exhibited any dia- 
 gram to his people, by which he sought to impress upon their 
 minds the " terrible consequences " arising from the " mis- 
 print " Ipse, which St, Cyprian had used. Evidently St. Au- 
 gustine taught what his fellow-Catholics teach to-day, that it 
 makes not a particle of doctrinal difference whether Ipse, Ipsa, 
 or Ipsum be read, since he found all three in the Hebrew, 
 Latin, and Greek MSS. about him. Your readers will find an 
 interesting discussion on the Old Itala and African versions 
 among Cardinal Wiseman's essays. This great linguist argues 
 for the African origin of the first Latin translation, and his 
 theory is heartily adopted by the learned Anglican canons, 
 Westcott and Ilort, and others. But, father Gams, a Bene- 
 dictine monk, has simply annihilated the arguments and con- 
 clusions of the Cardinal and his followers. 
 
 I now proceed to fulfill a promise made some time ago. In 
 his fifth letter the Vicar said : 
 
 " I am credibly infonned that no instance is to be found in any- 
 Ecclesiastical writer of even the corrupt reading Ipsa beings, inter- 
 preted of the Blessed Virgin till St. Bernard's time (12th century)." 
 
 Here we have Oxford scholarship at its high-water mark, — 
 the whole contingent "trotted out" to back up such brazenly 
 diso-raceful ignorance. By what blind fatuity are such people 
 led to attack the Catholic Church ! Let me once more instruct 
 those "educated English gentlemen." 
 
 What will your readers say when I tell them that I now 
 have before me the Greek and the Latin of twenty-eight 
 ecclesiastical writers who interpret Ipsa of the Blessed Virgin, 
 beginning with St. Ephrem (A.D. 362) and ending with St. 
 Bernard, besides others later than St. Bernard. To save my 
 now limited space I will give but a few. The Vicar and his 
 "lejarned friends" can have the rest — mi demayid. I hold 
 myself ready to accommodate them. 
 
 To commence with St. Ephrem. Addressing the Blessed 
 
A Rejoindek. 343 
 
 Virgin, he says :" Salve paridisus deliciarum Salve pura 
 
 quae draconis neqiiisslml caput contrivisti et en abi/ssu//i j)7'o- 
 
 jecistivinouUsconatnctum — lluil, Paradise of delights 
 
 Hail, thou pure one who crushed the head of the most wicked 
 dragon and hurled him bound iu chains into the abyss." I 
 will make the quotations as short as possible. 
 
 Omitting St. Proclus and Tarasius, both of Constantinople, 
 and Chrysippus of Jerusalem, I give one from Pusey's second 
 volume, which the Vicar either did not see or suppressed. 
 Ilesychius of Jerusalem, writes : 
 
 " ' Lo a Virgin shall conoaive and bear a Son, and they shall call 
 His Name Emmanuel.' ' Lo, a Virgin ! ' What Virgin? She who 
 is the chosen of women, the elect of Virgins, tlie excellent orna- 
 ment of our race, the boast of our day, who freed Eve from shame 
 and Adam from threat, xvho cut off the boast of the dragon, when 
 the smoke of desire and the word of soft pleasure hurt her not." 
 
 Prudentius writes : 
 
 Hoc odium vetus illud erat. 
 Hoc erat aspidis atque hominis 
 Digladiabile discidium, 
 Quod modo cernua femineis 
 Vipera proteritur pedibiis. 
 
 Translated : ' ' Hence came the enmity of old between the serpents 
 and man, that inextinguisliable feud— f^a^ now the Viper pros- 
 trate be^ieath the wr lan^sfeet lies crushed and trampled on." 
 
 I have given this with another stanza in my liesfume. Your 
 readers will remember that the Vicar, not being able to meet 
 it, adopted the ritualistic tactics and cried out — " A forgery ! " 
 He promised, however, to consult "friends in England" about 
 it. I do hope they can help him out ! Prudentius was a 
 Spaniard by birth, and died A.D. 405. 
 
 My next authority is Claudius Marius Victor, whom Sidonius 
 calls a " most illustrious and learned man." He was a native 
 of Marseilles, and flourished about A.D. 426. He wrote a 
 Commentary on the Book of Genesis in verse, in which he in- 
 troduces our text after this manner : 
 
344 Ipse, Ipsa, Ipsdm. 
 
 " Pedibxis repes et poctore prono, 
 Teque tuo Mulier perimet cumsemine, cujua 
 Callidus extremis tantum insidiabere plantis 
 Ut trepidana etiam capiti vestigia figat." 
 
 Here the Almighty addressee tbe serpent : 
 
 "Thou shalt crawl on thy pi'ostrate breast, and the woman for 
 •whose heel thou shalt lie in wait with so much cunning, will crush 
 thee together with thy seed, so as even with triumphant eagerness 
 to plant her feet upon thy head." 
 
 These two writers well illustrate the facts which I have 
 given about Ipsa. They prove that the fe)ni7iine reading was 
 the authorized and popular reading, since it appears as a matter 
 of course in the religious works and even poetry of parts of 
 the world so distant from each other as Milan, Africa, Spain, 
 and France. And all this in days prior to steam and electric- 
 ity. Moreover, St. Prudentius and Victor were both laymen, 
 and would be sure to adopt the popular version ; and I have 
 even a more forcible quotation from Prudentius. Wbo can 
 believe, in presence of these facts, that the reading crept for 
 the first time into the Latin versions either in the days of St. 
 Ambrose or St. Augustine, as Pusey and his counterfeits 
 ignorantly assert? 
 
 My space is contracting, but I am sure your readers will 
 thank me for my next quotation. It is taken from St. Avitus, 
 Bishop of Vicnne, the most distinguished among all the Chris- 
 tian poets from the sixth to the eighth century. He became 
 Bishop A.D. 490, dying in 525. His six poems are in hexam- 
 eter verse. They are : " The Creation," (De Initio Mundi) ; 
 " Original Sin," (De Originali Peccato) ; " The Judgment of 
 God," (De Sententia Dei); "The Deluge," (De Diluvio 
 Mundi) ; " The Passage of the Eed Sea," (De Transitu Maris 
 Rubri) ; and, " In Praise of Virginity," (De Consolatoria 
 Laude Castitatis), etc., addressed to his sister. The first three 
 constitute what is called the " Paradise Lost " of St. Avitus. 
 They were published in the sixteenth century, and from them 
 Milton borrowed for his work. Guizot writes of them as fol- 
 lows: 
 
* A Rejoindkr. 345 
 
 "On pourrait I'appeler le Paradia Perdu. Ce n'est point par lo 
 sujet et le noni seuls que cet ouvrage rapelle celui de Milton ; les 
 ressemblances 8ont frappwitea dans quelques parties de la concep- 
 tion generals et dans quelques-uns des plus iniportants details." 
 
 And he often gives the palm to St, Avitns. See Guizot's 
 llistoire de la Clmluation en France ^ Guclieval: De sancti 
 Aviti VienncB esjjiscoj)i openhus, These (1863).' 
 
 The Vicar may desire to consult his " friends in England " 
 — the poems may be " forgeries " 1 Kome cannot be trusted, 
 jou know. 
 
 I quote from " The Judgment of God," the Creator's words 
 to the serpent : 
 
 Praecipue in felix mulier, cum prole futura, 
 Tecum inimicitias otlio constante i-eixinet, 
 Seminibusqe tuis ejus cum semine bellum 
 Perpetuum, sed dissimilis Victoria, nam qui 
 Anibos una opera vicisti, subdole Serpens, 
 Olim erit ut sexum muliebreni proims adores, 
 Cujica tu quanqam pavidae insidiabere calci, 
 Conteret una caput tandem tibi femina victrix, 
 Naacendunique etiam tali de stipite germen. 
 
 ' Since the above was written, the extent of Milton's debt to St. 
 Avitus has been made apparent by a learned Protestant writer in 
 the Atlantic Monthly, January, 1890, in the article "A Precursor 
 of Milton." It is exceedingly interesting to mark how faithfully 
 the great Puritan poet copies and translates the saintly Cathobo 
 Bishop. At the close of his essay the writer asks : 
 
 " Why did Milton announce himself as undertaking 
 
 ' Things unattempted yet in prose or rhyme ' ? 
 
 In view of his familiarity with Avitus the claim is audacious, not 
 to say mendacious. M. Guizot, in reference to Avitus, says that 
 Milton could afford to imitate, for he could create. In this view 
 there may be a Protestant indulgence for the great Puritan poet ; 
 a Roman Catholic would probably judge him more severely. With- 
 out theological partiality, one cannot but ask. How could he stoop 
 to rob the forgotten dead ? He has rifled a venerated tomb. Let us 
 forbear to push the accusation." 
 
346 Ipse, li't^A, Ii-sum. 
 
 The last four liiies freely translated : "But a day will come 
 when you will crinj^'c before the female sex, and although you 
 will lie in wait for her timorous heel, ultimately one woman 
 victorious over you will crush your head, as will also the seed 
 to be bom of Ik r." 
 
 I will give but one more poetical quotation, for the benefit 
 of your classical readers. It is froiri Lipsius, who with Isaac 
 Casaiibon aud Joseph Scaliger were called the *' Literary Tri- 
 nnivirate." ' 
 
 "Et quom non genium fuget, 
 Et (juam non striga, quam sagam 
 Magna magni Dei parens? 
 De qua saei'a profantur, 
 Hanc fore quae aerpentia 
 Contereret caput improhi. 
 
 This is not to count against the Yicar, since Lipsius lived 
 long after St. Bernard, having been born A.D. 1547. But 
 why did he not read Pusey's second volume? Ahl he does 
 not like it. Here are some examples of the use of Ipsa in 
 connection with Mary. At p. 324, St. John Damascene, A.D. 
 731 (once sneered at in the " Mission Church "), says of the 
 Blessed Virgin : 
 
 "In this Eden the serpent found no stealthy entrance. . . . For 
 the Only bagotten Sou of God Himself .... formed Himself Man 
 of this Virgin and pure field," 
 
 Again, at p. 300, Pseudo-Origen (some Latin writer later, 
 Pusey thinks, than St. Jerome, A.D. 385) represents an angel 
 addressing mothers in these words : " Hear ye, that a virgin shall 
 be with child, .... who loas neither deceived hy persuasion 
 of the serpent, nor infected hy his venomous hreath^ And 
 again at p. 161, the great St. Bruno, A.D. 1086, fifty years 
 perhaps before St. Bernard, writes : 
 
 "The first head of this line is Adam; the second is Clirist. This 
 line begins in Eve and ends in Mary. In the beginning was death; 
 and in the end is life. Death was caused by Eve; life was restored 
 thi'ough Liary. Eve was conquered by the Devil ; Mary bound and 
 conquered the Devil For since the line is extended from Eve to 
 her, in her at length that Hook was bound and Incarnate, through 
 
A IIUOINDKK. 347 
 
 whom that Leviathan was taken, the old Serpent who is the Devil 
 and Satan, that he who entei-ed his Kingdom tlirongh a woman, 
 should be drawn out of his Kingdom through a woman." 
 
 Your readers can now form an estimate of the value of any 
 statement made by the "educated English gentlemen " from 
 Oxford, and their " learned friends." 
 
 PO8T80KIPT. 
 
 I am happy to offer to my readers some interesting evidence 
 in support of Ij)sa. It is nothing less than the famous Codex 
 Amiatinus, the oklest and must excellent of all the Latin ilSS., 
 no\v in the Laurentian Library, Florence. It contains the 
 whole Vulgate Bible except the I3ook of Baruch. T'.ie 
 witness through whom I introduce it is Tischendorf. Among 
 Protestants he is confessedly the most consummate of Biblical 
 critics, since he is said to have " crowned the edifice " of Biblical 
 Criticism. In 1873, shortly before his death, completing the 
 work of Heyse, he edited this MS. in his critical edition of the 
 Latin Old Testament, now before me. In the text he gives 
 Ipsa, and in his note thereon, after discussing its origin, he 
 very clearly and simply states the Catholic meaning of it thus : 
 " Ipsa, i.e., mxdicr per semen siium — She, that is, the woman 
 through her seed," shall crush the serpent's head. This is 
 what I have repeated over and over again. The learned Prot- 
 estant Grotius expresses agreement with Tischendorf in these 
 words (already quoted) : " The Vulgate has Ipsa, as if it were 
 spoken of the woman, but in a sense not improper." 
 
 Tischendorf also gives a beautiful fac-simile specimen of 
 this great MS., in large uncials, in which our text reads thus : 
 
 " IPSA OONTEUET CAPUT TUUM." 
 
 Here again I beg to refer my readers to Bishop "Walton's 
 Polyglot Translations of the Chaldaic Paraphrases. In the 
 paraphrase of Jonathan-ben-Ussel, the common opinion of the 
 ancient Hebrews when explaining Geyiesis iii. 15, is ex- 
 pressed as follows : " A remedy will truly exist for them 
 (Adam and Eve), but not for thee (the tempter) ; for they 
 shall crush thy heel in the latter days, in the days of the King 
 
348 Ipse, Ipsa, IrsiM. 
 
 Messiah." Again, to accentuate the bond which identities 
 Mary — the Woman — with the combat and triumph of her 
 seed, the Chaldaic Paraphrasers use one sole pronoun which 
 embraces the two readings — Ipse^ Ipsa, and they read : " They 
 shall hruise thy headP See Dissertations on the Messiah, by 
 Jacquelet, p. 79 ; First Letter from a Converted liabhin, p. 57. 
 
 Let me say a parting word on St. Jerome's testimony. He 
 publislied his version of tlio Pentateuch A.D. 40-i. In liis 
 translation, at least in what is supposed to be the genuine 
 transcript, as it has been published by Vallarsius and Maffei, 
 ho uses Ipse,' furthermore, he adopts it in his book l>e 
 Quaestt. Ilehraicis iii Gen., where he is writing critically. 
 But in his own works, in common with St. Augustine and the 
 rest, ho adoj)ted Ipsa (See Comment, in Isaiam, I. xvi., c. 58, 
 in vers. 12). This surely aflfords us another and independent 
 proof of the antiquity and authority of Ipsa. For, that such 
 an enthusiast for the Hebrew text, as St. Jerome proved him- 
 self to be, should have retained a reading, which he rejected 
 as a Biblical scholar, is inconceivable — except on the hypothesis 
 that it was already so strongly stereotyped in the memory of 
 the faithful, as to deter him from attempting to innovate ujion 
 it in his excgetic works (See Father Harper, 1. c). 
 
 I have before me, and beg to refer my classical readers to 
 the learned work of the Jesuit, Father Corluy, Professor of 
 Sacred Scrii)ture in Louvain University, entitled : Spicilegium, 
 Dogniatico-B ill ieu m . 
 
 R. F. Q. 
 
 LETTER XXIX. 
 
 IPSE, IPSA, IPSUM — A EEJOINDEB. 
 
 To the Editor of the Globe : 
 
 Sir, — I have now a word to say on Ipsum. "We have 
 throughout this discussion been speaking of Latin words 
 — Ipse, Ipsa, Ipsum, and the masculine, feminine, and neuter 
 genders in Greek, Latin, and English. As in French, so in 
 
A Rejoinder. 349 
 
 Hebrew and tbe cognate Semitic languages, there is no neuter 
 gender ; but for the sake of simplicity, and to accommodate 
 myself to the mode of speech used by the Latin writers whom 
 I quoted, I made no distinction, in respect of gender, between 
 Hebrew and Greek and Latin. Here, then, a word of expla- 
 nation may not be out of place for the unlearned reader. 
 
 In Hebrew there are but two forms of the pronoun — " IIu — 
 //<;" and " //«' — She''''\ and yet De liossi, s])eaking in refei- 
 ence to Latin, says "that the true reading of the sacred text is 
 IIu, Ipse, IpsumP So, many of the Latin authorities which 
 I cited say that the Hebrew text is Ipsiim, Avhile others say 
 that it is fyse. Jjoth are correct, since every Hebrew author- 
 ity iov Ipse is also one ior Ipstwi • and it is the same fur 
 Greek. In like manner, Fusey, with reference to English, 
 says that the Hebrew text ought to be rendered '* It," or "• He 
 shall bruise thy head." Thus we see that Greek, Latin, and 
 English writers speak of translation from the Hebrew into 
 their own several languages according to the grammatical 
 capabilities of these languages as to gender. Take, for instance, 
 the Protestant translation of our text in both forms of tlie 
 pronoun, as directed by Pusey : 
 
 " 1 will put enmity between thee and the woman, and be- 
 tween thy seed and her seed. It shall bruise thy head," etc.; 
 and 
 
 " I will put enmity between thee and the woman, and be- 
 tween thy seed and her seed^' He shall bruise tliy head," etc. 
 
 In the Jirsi form, the pronoun " It " remains simply level 
 with its antecedent " seed,''^ the mere word in the neuter gen- 
 der, and it expresses nothing more. 
 
 In the second form, the translator has risen above the mere 
 word " seed,'*^ seized tbe idea signified by it, which is Cbrist, 
 and expressed it by the pronoun " /A'," referring immediately 
 to Christ and only indirectly to "seed." 
 
 Now, as this mental process is tbe philosophy of the mascu- 
 line and the neuter " He " and " It " in tbe English Protestant 
 translation, so it is the philosophy of the masculine and the 
 neuter, "^Iwtos" and "^m^o" in the Greek, and "7^;st'" and 
 " Ij)sum " in those Latin translations which reject " Ipsa.^^ 
 
350 Ipse, Ipsa, Ipsum. 
 
 As then, when speaking of English, we say that the Hebrew 
 has "7/e" or "7^," so when speaking of Latin and Greek we 
 say that the Hebrew has " Ij)se " or " Ipsum. " and " Autos " 
 or "^w^o," respectively. Hence Cardinal Patrizi and De 
 liossi quote their Semitic authorities in support of " Ipse " 
 and " Ijjsum " indifferently, just as apologists for the Greek 
 " Autos " and " Auto " would do. Here let me state distinctly 
 that Alontfaucon mentions Greek MSS. of the Septuagint, 
 which have the neuter " Aiitoy This is confirmed by Wright 
 in his I'ook of Genesis in Hebrew, for an extract from which 
 I am indebted to the very obliging and courteous theological 
 Librarian of the Protestant University of Princeton, New 
 Jersey. 
 
 Where is Bishop Kingdon's little " diagram " ? Echo an- 
 swers — Where ! But, what is more serious, there rests upon 
 him the grave obligation, either to correct his blunder and re- 
 tract his outrageous misstatement based upon it, or to defend 
 it either by himself, or with the aid of some Vicar qualified 
 for the task. The intelligent public can be satisfied with noth- 
 ing less, and a " teacher in Israel " ought not to be. 
 
 I must now gather up a few dropped threads and hasten to 
 a conclusion. 
 
 In a short paragraph near the end of his last " Stricti re," 
 the Vicar starts a new objection, based on the alleged silence 
 of Scripture, and to the effect that the general spirit of the 
 Gospels is altogether adverse to the Catholic view of the Blessed 
 Virgin. To this particular objection I have not at all addressed 
 myself. I was engaged solely in answering his charges 
 of "Idolatry," "Impiety," "Infidelity," and "Apostasy," 
 which he based upon the language of our devotions to her. I 
 felt and know that these charges do and should influence Prot- 
 estants more profoundly than any other, and I think your 
 candid readers will admit that I have unanswerably confronted 
 them. This i:ew objection in tiecnty lines would require a 
 series of letters with which I cannot ask to trespass on you 
 now. In reply to it, however, I can maintain, that no con- 
 clusion of Euclid is more rigorously demonstrable than is the 
 direct contradictory of this Protestant allegation. The one 
 
A Ee JOINDER. 351 
 
 implication of tlie Gospel narrative, I most confidently assert, 
 is that Mary's position is immeasurably exalted above — nay, is 
 essentially different in kind from — that of any other of her 
 Son's redeemed. Will Bishop Kingdon give me the freedom 
 of the Anglican pulpits in this city for four consecutive Sun- 
 days on this text : " Mary, the Mother of Jesus, in Prophecy 
 and its Fiillllment intei-preted by Antiquity?" "Scripture 
 interpreted by Antiquity," is Pusey's standard — the ablest man 
 Anglicanism has had since Cardinal Newman's reversion. I will 
 accept that standard pro hue vice. My " Orders," too, are all 
 right, and I will not appeal either to i\ 2>fioto(jraph of the " Lam- 
 beth Register " in proof of their validity, as did he recently, 
 among the " Anecdotes of the Lambeth Conference," in sup- 
 port of his. Or, will Bishop Kingdon lead out his Oxford 
 " contingent " — a dozen if he has them — and calmly discuss 
 the proposition I have alleged, at any time or place, and before 
 any audience ? Let there be no shilly-shally about this matter. 
 I want these " English gentlemen " to feel assured that one of 
 the "poor Irish " in this Diocese, where " Eomanism is very 
 Low Chnrcli,-^ as the Yicar writes, is ready and able to vindi- 
 cate against their united forces the position assigned to the 
 ever-blessed mother of his Redeemer, by the Catholic Cinirch, 
 in the divine economy of man's salvation. Your readers have 
 received bnt an installment of that vindication in this Re- 
 ooinder — a few pearls from the lap of Holy Church, which I 
 have tried to string into a Rosary to lay in homage at blessed 
 Mary's feet — a few shells from the shore of that boundless 
 ocean of Catholic truth which laves the throne of the Eternal, 
 as an humble rej)aration for the insults offered her by Anglican 
 Bishops and their Vicars the world over. I have, in this part 
 of my subject, cited no authorities, but consistently and 
 throughout appealed to reason pure and sim])le. I leave to 
 your attentive readers to say what measure of success has at- 
 tended my labors. On another occasion, I will give a list of 
 books in which they can make deeper studies. 
 
 And now a word on the Strossmaycr episode. Since writing 
 on this matter, an important piece of evidence has come to 
 hand in absolute confirmation of what I then proved. Cardi- 
 
352 Ipse, Ipsa, L'sum. 
 
 nal Manning's word will be taken the world over, at its face. 
 AVell, he has written a work entitled, " The True Story of the 
 Vatican Council," in which we get the " true story " of the 
 Vicar's "famous speech of Strossniayer," which he hoped 
 would be so "advantageous to our Church," were it only 
 printed in the Church Eclectic. At page 164 of the Cardi- 
 nal's book, he is speaking of the falsehoods circulated about 
 the doings of the Council, and he proceeds as follows : 
 
 " But, in truth, tlie Italian papers and the Augsburg Gazette are 
 the chief sources of these mendacious exaggei-atious. An Italian 
 pajier gave in full the speech of Bishop Btrossmayer, who was the 
 subject of one of these Houieric counnotions. In that speech he 
 was matle to apostrojihize by name, as present before him and as a 
 chief offender, a Bishop who was not there at all to be aijostrophized. 
 When the speech had gone the roinid of Eui-ojie in a polyglot ver- 
 sion. Bishop Strossmayer in a Roman paper denounced it as a forg- 
 ery, and his letter has again and again been repi'inted in England. 
 Nevei'theless, the speech is i-eprinted continually at this day at Glas- 
 gow and Belfast, and so^vn broadcast by post over these kingdoms, 
 and probably whereVer the English tongue is sijoken." 
 
 My copy is printed at Belfast, and on it the announcement 
 is made that " Persons Avishing quantities for yratnitous dis- 
 irihuiion will be liheralhj treated.'''' It would be interesting 
 to know what discount the Vicar got on his " gratuitous dis- 
 tributions." This is the document of which the Vicar wrote : 
 " It is the finest thing 1 hiow of on the oj)position side ! " 
 Of course the " Strictures " had not then been written — else 
 Strossmayer's " speech " was nowhere. Would it not be " ad- 
 vantageous to our Church " to send them to the Church Eclectio 
 — without the Rejoinder f Because j. exposed his crime 
 against Bishop Strossmayer and truth, he has charged me with 
 " defaming " his character ; but surely a hawker of forgeries 
 has no character to be defamed, especially when he makes a 
 hypocritical pretence of a fondness for testing his wares by a 
 " yard stick " and " critical apparatus." But perhaps he will 
 plead ignorance of the imposture. It may be ; but then he 
 will save but a remnant of honesty at the expense of his judg- 
 ment, for no intelligent Protestant, not to speak of a " Catho* 
 
A Rejoindkr. 353 
 
 lie Protestant," ought to be deceived by the forged " Speech." 
 But let us .await the reparation. Meanwhile, I have set a trap 
 to test the honesty of this Oxford innocent, and, ten to one, he 
 will walk straight into it. We will see. 
 
 On the subject of Ritualism I have barely touched in these 
 Letters. Beginning with a purely critical question, the Vicar, 
 most insultingly and illogically, introduced and provoked a dis- 
 cussion on Catliolic devotion to the Mother of God, and I felt 
 obliged " to run him down." I kept simply to the point, and 
 turned neither to the right nor to the left, till he had disap- 
 peared. He has stated his case, given his " wider view of the 
 cultus of the Virgin," and constructed his " treasury of argu- 
 ment " against " Romanists." Of this fabric, builded with so 
 much love, I have left not one stone upon another. The dis- 
 cussion is therefore logically at an end, saving to the Vicar a 
 right to clear himself, if haply he can, from some of the 
 crimes charged and proved against him. To his explanations 
 I, of course, claim the right to reply. Having thus performed 
 my task, I am hereafter a free lance. If he gives me occa^ 
 sion, I will consider Ritualism root and branch — as well in re- 
 lation to the Catholic Church, her doctrines, rites, and cere- 
 monies, as in relation to the Anglican Church, her Homilies, 
 Articles, Book of Common Prayer and the late Lambeth Con- 
 ference. From my complete Ritualistic library — " cribs " of 
 Catholic books for the most part — I will exhibit the theological 
 piracy and freebootery by which Ritualism lives, and I will 
 expose its hideous hypocrisy and dishonesty, as it never has been 
 exposed in this city. Remember, I am speaking of Riiualhm, 
 not Hitualists generally, though the Vicar's tactics in this dis- 
 cussion have well illustrated some of its worst vices. Was ever 
 hypocrisy more audacious than to protest to have no desire " of 
 wounding any person's feelings," when he attacks with satanic 
 fury all that we hold to be true and sacred ? Was ever hypocrisy 
 carried to a greater extent than his bitter assaults on the char- 
 acter of Popes and Cardinals, Bishops and Priests of the Cath- 
 olic Church — " not to oflFend," he says, " but for truth's sake " ? 
 He talk of truth and charity 1 lie talk of candor and honesty ! 
 Ah I we have heard before of such champions of sincerity : 
 
354 Ipse, Ipsa, Ipsum. 
 
 The Devil was sick, the Devil a monk would be : 
 The Devil was well, the Devil a monk was he. 
 
 Yet, I would not be thought out of sympathy with Ritualism 
 in itself, and apart from the hypocrisy which it is made to 
 subserve ; because, as the Anglican Dean Hook so well said, it 
 is " doing the work of the Church of Rome while eating the 
 bread of the Church of England." It is one of the best mis- 
 sionaries that the Catholic Church has, inasmuch as it is famil- 
 iarizing the Protestant mind, and indoctrinating it, with Catholic 
 principles, truths, and views of truths, to which it is such a 
 stranger, but to which, however, it would not listen if they 
 came in full Catholic garb. It gets a hearing for Catholic doc- 
 trine in quarters to which the ordinary missionary has no access. 
 It cannot, indeed, be said of every mind : " Jla saisilaverite 
 jparcequ^ il a saisi les ensembles / " but honest and thoughtful 
 minds in Ritualism, who are earnestly searching for the truth 
 amid the doctrinal chaos of Anglicanism, must sooner or later 
 connect facts with the principles that give them vitality. To 
 many such. Ritualism has been the vestibule from which they 
 have entered into peace and joy in the bosom of the Catholic 
 Church. The latest example is the Rev. Luke Rivington of 
 Oxford, and I would commend to the Vicar his learned little 
 work, entitled : " Authority ; or, a Plain Reason for Joining 
 the Church of Rome," another illustration of the great argu- 
 ment — If Theist, why not Christian, if Christian, why not 
 Catholic, as the true issue of religious polemic to-day. 
 
 Another reason for my sympathy with Ritualism is suggested 
 by the beautiful words of St. Augustine : ''^llli in vos sacviant, 
 qui nesciunt cum quo labore verum, inveniatur, et gtiam diffi- 
 cile caveantur errwes : Let those who rage against you, who 
 know not with what labor truth is discovered, and with what 
 difficulty errors are avoided." God forbid that any Catholic 
 should speak words of bitterness or scorn about those Angli- 
 cans and Ritualists who, though it may be with limping gait, 
 are slowly retracing their steps after the wanderings of three 
 hundred years. On the contrary, we should rather kneel in 
 reverence with uncovered heads as they draw nearer. But the 
 bitterest ridicule, the most stinging satire, and the severest re- 
 
A Rejoindek. 355 
 
 crimination would make too light a scourge for those pseudo- 
 " Priests " who, while they assume the garments — hoth lit- 
 erary and material — of the Holy Catholic Church, persuade the 
 wanderers that they are the accredited officers of the Great 
 King, and that the wanderers themselves are already safe in 
 His Kingdom. I have not for a moment shrunk from bring- 
 ing, and urging, and proving such a charge against the Yicar. 
 " It is the bounden duty," he says, " of those who know the 
 truth to speak out boldly at the risk of exciting anger, opposi- 
 tion, and reproach, or of being misunderstood." I fondly trust 
 that his candor will duly appreciate my motive : I, too, have 
 spoken out — " not to offend, but for truth's sake." May God 
 prosper the word, that it fall not on stony ground ! 
 
 While on this topic, let me inform your readers tliat Little- 
 dale's " Plain Reasons " — the Vicar's theological text-book and 
 " critical apparatus " — has been " kicked out " by the Protest- 
 ant Association since this discussion commenced. It had be- 
 come so discredited under the fire of its critics, Protestant and 
 Catholic, that it had to go. My authority for this statement is 
 a London paper which I have unfortunately mislaid, and for 
 which I have lately hunted in vain. This statement, iiowever, 
 can be verified, or corrected, if untrue. Your readers will eas- 
 ily credit it when I tell them that the Rev. Dr. Lee, an An- 
 glican minister, himself very High Church, has pointed out 
 and tabulated two hundred and one mistakes, as follows : 
 
 Regarding Historical facts, 61 
 
 " Dogmatic facts 43 
 
 " luaccui-ate quotations from writings on history and 
 
 Canon Law, 29 
 
 Regarding historical and theological quotations half -made, often 
 
 with remarkable omissions or qualifications, . . . .30 
 Regarding quotations from the Fathei-s, which, when sought 
 
 out, are found to bear an entirely different meaning from that 
 
 which Dr. Littledale puts upon them 24 
 
 Confusing the personal opinion of Catholics with the defined 
 
 doctrines of the Church, 17 
 
 Assuming that current opinions of theologians are without 
 
 doubt defined dogmas, 7 
 
 Total 201 
 
856 Ipse, Ipsa, Ipsum. 
 
 Dr. Lee adds : " Every edition of Littledale's book receives 
 fresh corrections, while in several cases the corrections are 
 equally inaccurate with the statement presumed to be cor- 
 rected." To the edition of 1881, the last I have seen, are pre- 
 fixed 29 pages of closely printed " additions and corrections " 
 ■ — mainly the latter, in all 13,340 words of errata. Pretty 
 good showing for a book of 200 pages ! Some other time I 
 will give your readers Littledale's history.' 
 
 At the close of the last " Stricture," the Vicar says : " I shall 
 not shrink from encountering any advocate of (the Immacu- 
 late Conception) if you feel disposed to open your columns 
 for the discussion." Ye Gods! Why, I will lay a wager the 
 man does not knovv any more about it than did Pusey when 
 he wrote the first volume of Eirenicon^ and in using these 
 words he had his eye on Pusey's " Scraps," with which he 
 would like to fill your columns, as he did on other occasions. 
 The Yicar discuss the Immaculate Conception ! lla ! Ha ! t 
 Ha ! ! ! Now, this mild offer to appear in a " wider area than 
 the Institute," implies some knowledge of Theology. And, 
 what is Theology ? It is the philosophy of Revelation ; in 
 other words, it is the result of applying to revealed dogmata 
 the methods and principles of philosophy. But the Vicar 
 could get no sound Christian philosophy at Oxford, and there- 
 fore luckily for himself got none. Oxford, the capital of An- 
 glicanism, has given up the profession of Christianity in its 
 educational capacity. Two anti-Christian philosophies in the 
 very opposite poles of thought are, not so much striving for 
 pre-eminence there as joint-tenants in full possession to-day. 
 Listen to Canon Liddon : 
 
 ' ' Cases have come ivithin my oum experience of men wlio have 
 come up to school as Christians, and have been earnest Christians 
 up to the time of beffinning to read philosophy for the final school, 
 but who, during the year and a half or two years employed in this 
 study, have suiTendered first their Christianity and next their belief 
 in God, and have left the University not believing in a Supreme 
 Beingy 
 
 A similar account is given by Mr. Appleton, a member of 
 ' See Appendix C for full text of Dr. Lee's Letter. 
 
A Rejoinder. 357 
 
 the " Select Coirmiittce of tlie House of Lords on University 
 Tests " with Canon Liddon. He pays : 
 
 " I think it is quite impossible for any man to throw himself into 
 the system of education for the final classical school .... with- 
 out having the whole edifice of his belief shaken to the very foun- 
 dation.'' — First Report, pp. 44, 69. 
 
 This was written seventeen years ago, but we see its prac- 
 tical results to-day in " liohert Eh^ncrcP I say nothing about 
 the argumentative value of the novel, because Anglicanism can 
 attend to its own funeral ; but I think it most ungallant of 
 Anglican parsons especially, to rail at the authoress, because 
 she who " knows Oxford well " simply gives an " Oxford pict- 
 ure of Oxford influences," and is only in accord with Canon 
 Liddon. The Quarterly lievieio for October, 1888, says that 
 Christianity is regarded at the college described in the book as 
 an open question, that aspirants for holy orders are told by 
 their tutors that the faith they intend to preach is only a re- 
 spectable mythology, and that the government and discipline 
 of Oxford are now committed to men who are emancipated 
 from obligations to any form of belief — to philosophical deists 
 and hopeless skeptics. Cardinal Newman's prophecies on 
 " Liberalism " at Oxford have been verified to the letter. See 
 '"'' Apologia^'' pp. 57-62. Now it is evident that the Vicar 
 never reached the "final schools" described by Canon Liddon, 
 but rather took to Ritualism, which has appropriated to itself 
 enough of Catholic principles and teaching, always " instinct 
 like relics with supernatural power," to justify W^^i 2^crhajps 
 as a phase of Christianity. This, however, is no reason why 
 he should think himself qualified to discuss a theological topic 
 like the Immaculate Conception. Upon this question I have 
 not entered, nor is it now, thanks be to God, at all necessary, 
 for I assure your readers and I am prepared to prove, in any 
 manner acceptable to Bishop Kingdon and his Vicar, that 
 Pusey in his second volume, and in published letters and 
 speeches which I have, accepted and believed the doctrine 
 itself as defined by the Catholic Church ; and more, that he 
 strongly urges its fitness and truth from its analogy to the 
 sanctification of Jeremias and John the Baptist expressly re- 
 
358 Ipse, Ipisa, Ipsum. 
 
 vealed in Holy Scripture. What a triumph for Catholic truth I 
 The greatest and most Catholic-minded intellect, after New- 
 man, that the Anglican Church has ever produced kneeling in 
 homage at Mary's feet 1 Praised and blessed forever be her 
 Immaculate Conception ! Pusey's second volume is a perfect 
 Jlosanna to the Blessed Virgin, and it is a simple delight to a 
 Catholic to read it. Indeed, there is nothing more " advan- 
 tageous to ouB Church," in English. By all means, " let 
 every lover of Christian truth secure a copy " 1 Had the Vicar 
 read it when ho gave this advice? Or, is he after all but a 
 " Jesuit in disguise " ? 
 
 When Pusey wrote the first volume of the Eirenicon he did 
 not even understand this doctrine, and while Father Newman 
 told him so, he gave him a singularly lucid exposition of it. 
 Afterwards, Pusey went to France and spent some months 
 among the French Bishops, and sojourned notably with the 
 great Dupanloup. On his return to England he wrote the sec- 
 ond volume, addressed to Father Newman, in which he ex- 
 presses himself perfectly satisfied with the doctrine as explained 
 by him and Dupanloup. Will the Vicar, after he has care- 
 fully studied Pusey's words, dare assert that Pusey rejects the 
 doctrine of Mary's Immaculate Conception as defined by the 
 Catholic Church ? Of course I must honestly say that I doubt 
 his ability, through lack of theological training, even to read 
 the mattens involved understandingly, since Pusey himself dis- 
 plays a strange bewilderment on the meaning o-f some of the 
 details of the Church's definition. He is modest enough, how- 
 ever, to ask Father Newman, for " an explanation which would 
 remove diflSculties" on some speculative aspects of it, but on 
 which the Church has not pronounced, 
 
 A few words of advice to the Vicar. While Cardinal New- 
 man was yet an Anglican, he said " hard things," as he con- 
 fesses, against the Catholic Church. He became a Catholic in 
 October, 1845. Nearly three years hefore that, he drew up 
 and published a document, dated December 12, 1842 (now be- 
 fore me), containing a formal " Retraction " of those " hard 
 things." He had spoken in his writings of doctrines of the 
 Catholic Church as " unscriptural," " profane," " impious," 
 
A Rejoinder. 359 
 
 "blasphemous"; and said, among other severe things, that 
 " we ought to treat (Popish Rome) as if she were that evil one 
 which governs her." He closes his "peccavi " document with 
 these words : 
 
 "If you ask me how an individual could venture not simply to 
 hold, but to publish such views of a communion so ancient, so 
 wide-spreading, so fruitful in saintr I answer, that I said to my- 
 self, ' I am not speaking my own words, I am but following almost 
 a conaenarta of the divines of my church. They have ever used 
 the strongest language against Rome, even the most able and most 
 learned of them. I wish to throw myself into their system. Wliile 
 I say what they say I am safe. Such views, too, are necessary for 
 our position.' Yet I have reason to fear still that such language 
 is to be ascribed, in no small measure, to an impetuous temper, a 
 hope of approving myself to persons I respect and a wish to repel 
 the charge of Romanism." 
 
 Remember, this was written while an Anglican minister. 
 Why, then, did he withdraw categorically these " hard things " 
 while still in the Anglican church? He found o\it that he 
 had been deceived hy the divines of his own church! Years 
 afterwards, when he had become a Catholic, in the pages of 
 the Apologia he told what he meant in the words I have just 
 quoted : 
 
 *' I was angry," he says, "with the Anglican divines. I thought 
 they had taken me in ; I had read the Fathers with their eyes ; I had 
 sometimes trusted their quotations or their reasonings ; and from 
 reliance on them I had used words or made statements, which prop- 
 erly I ought rigidly to have examined myself. I had exercised more 
 faith than criticism in the matter. ... I had leaned too much upon 
 the assertions of Ussher, Jeremy Taylor, or Barrow, and had been 
 deceived hy them." 
 
 Now, Cardinal Newman is the most illustrious Englishman 
 to-day living. Even the Vicar calls him "honest"; but the 
 Vicar himself has used against the Catholic Church in this dis- 
 cussion, and unprovoked by me, the harshest words the lan- 
 guage has. Cardinal Newman did the same thing, but, on 
 learning that he had been deceived by his teachers, he honor- 
 ably withdrew them and as publicly as he had uttered them. 
 The Vicar mtist be satisfied and convinced from my reply and 
 
360 Ii'SK, Ipsa, Ipsum. 
 
 explanations, that ho too has heen deceived — ?n-" credibly in- 
 formed.''' If then, like Cardinal Newman, he he an "honest" 
 man ho will follow his example — " Go and do likewise." Let 
 him remember " the j^reat assize," " the burning lake," and the 
 imhappy lot of Bellarminc and Baronius. 
 
 I would advise the Vicar again : 1. To make himself ac- 
 quainted with the first principles of Catholic Theology, of 
 which he has shown himself profoundly ignorant. 2. To de- 
 vote the next five years to getting some knowledge of Chris- 
 tian antiquity, and meanwhile refuse to be "credibly in- 
 formed " by " learned friends," who know no more about it 
 than himself. This will save him from a renewal of the dis- 
 grace and humiliation brought upon him by his ignorance of 
 the application of Ii^sa by ecclesiastical writers before the 12th 
 century. 3. Not to dream of understanding the full meaning 
 of the Fathers he may read during this probation, unless he is 
 determined to sympathize most fully with them. Remember 
 the words of Cardinal Newman to Pusey, describing his feel- 
 ings as an Anglican : 
 
 " I recollect well what an outcast I seemed to myself, when I took 
 down from the shelves of my library the volumes of St. Athanasms 
 or St. Basil, and set myself to study them ; and how, on the con- 
 trary, when at length I was brought into Catholic communion I 
 kissed them with delight, with a feeling that in them I liad more 
 than all that I had lost ; and, as though I were directly addressing 
 the glorious saints, who bequeathed them to the chureh, how I said 
 to the inanimate pages, ' You are now mine, and I am now yours, 
 beyond any mistake.' .... The Fathers made me a Catholic, 
 and I am not going to kick down the ladder by which I ascended 
 into the church. It is a ladder quite as serviceable for that purpose 
 now as it was twenty years ago." 
 
 4. Not to be guilty of the disgusting folly and impertinence 
 of crying out " Forgery ! " because an inconvenient quotation 
 is made from a writer of whom he knows nothing, and of 
 pressing to his bosom what he ought to know to be a forgery, 
 only because it is "advantageous to our Church." And, 
 finally, that he be quite sure that the arguments he uses against 
 Catholic devotion to the Blessed Virgin are not equally valid 
 
A Ke-ioinokr. 301 
 
 against what he himself cuiisidcrs the fundamental doctrines of 
 Christianity. 
 
 And now a parting word to Hishop Kingdon, the original 
 offender. AVhen he made the statement that Ij^f^a was a " mis- 
 print " for Ipse, did he know that at the very moment when the 
 Catholic Church promulgated the doctrine of the Innnacuhite 
 ' (Conception she was holding in her hand the Koinan edition of 
 the Septuagint, the peerless Vatican Codex, i)rei)ared as an aid 
 to the revisors of the authentic Vulgate, at the suggestion of 
 Cardinal Perretti (afterwards tiie great Pope Sixtus V.), and 
 published in the second year of his pontificate, A.D. 1587? 
 Did he know that this king of MSS. has the mascaline read- 
 ing, Autos — lie f An edition of the Vatican Codex by Father 
 Loch, fresh from the press, and dedicated to the illustrious Leo 
 XIIL, is now before uie. It is the most valuable and authori- 
 tative Biblical MS. in the world. "How should '■'' Pi'otest- 
 anis," asks Tregelles, one of the chief among recent Protestant 
 textual critics — " How should Protestants have been willin<; to 
 concede such an honor to this text which had appeared under 
 Papal sanction ? It gained its ground and kept it because it 
 was really an ancient text, such in its general complexion as 
 was read by the early Fathers " (Tregelles' " Account of the 
 printed Text of the Greek N. T.," p. 185). But according to 
 Bishop Kingdon the Catholic Church knew nothing about the 
 Vatican Codex. On the contrary, in 1854 she was misled by 
 a " misprint " in the Vicar's " corrupt " Vulgate and she, the 
 " pillar and the ground of truth," " founded " her solemn 
 teaching about the Immaculate Conception of the ever blessed 
 Mother of God upon it ! New, an ordinarily intelligent mind 
 would conclude from the knowledge of the Church and her 
 action on it, that she recognized no doctrinal difference be- 
 tween the masculine and theyemi7mie reading in Gen. iii. 15, 
 and that she therefore " founded " nothing upon it. Alas ! 
 She had no " educated English gentlemen " from Oxford at 
 her elbow, to teach her how to read her own documents, and 
 to warn her of the "tremendous importance" of the blunder 
 she was making ! Verily, the sight of an Anglican Bishop ut- 
 tering such words as I have been considering, confirms what a 
 
362 Ipse, Ipsa, Ipsum. 
 
 learned Protestant writer says of the theological requirements 
 for the office, to wit : " The primary qualification for the An- 
 glican Episcopate is ability to conjugate correctly the Middle 
 Voice of the Greek verb." 
 
 Here I take leave of my opponents for the present. I am 
 in doubt whether I should say " Good-by," or simply " Au 
 revoir "; I therefore address them in Carlyle's words : " Oh ye 
 hapless two, mutually extinctive, sleep ye well in the Mother's 
 bosom that bore you both." 
 
 I beg to add only a few more words of a personal sort, and 
 then make an end. The contest has been an unequal one. It 
 is true we are both " busy priests," but from the nature and 
 necessities of my daily occupation, my "clerical" duties have 
 been more exacting than those of my opponent. N^evertheless, 
 I have met him single-handed and alone. No unmanly ego- 
 ism prompts the emphatic declaration that, from beginning to 
 end of this controversy I not only 7iever asked from my many 
 "learned friends" even one question touching it, but what is 
 more, I never received even one suggestion regarding it, directly 
 or indirectly, from any quarter outside of my books. Such of 
 these as I did not have in iny own library, I got either from 
 Rome, Paris, London, New York, or elsewhere. I make this 
 declaration in justice to the main subjects discussed, to the end 
 that responsibility for all shortcomings may rest entirely with 
 me. I might well indeed have sought assistance, and received 
 it abundantly, but — to say out honestly what I feel — I thought 
 it a treason to my venerated teachers — Fathers Barry, Varilly, 
 Dixon, Doucet, and Bannon, and to His Lordship Bishop 
 Rogers, clarum et venerahile nomen, the founder of my own 
 bumble Alma Mater, St. Michael's College. My opponents 
 were too small to justify any intellectual fear for the armor 
 she gave me — and their eyes were upon me. Intellectual 
 fear ! An instructed Catholic knows not what it is. Why 
 should he fear ? The truth of Catholicism rests on historical 
 arguments, which are not only incontrovertible, but in some 
 sense irresistible. " Tiie proof seems," to Cardinal Newman, 
 " such as even to master and carrj' away the intellect directly 
 it is stated ; so that CathoUcism is almost its own evidence." 
 
A RwoiNDER. 3G3 
 
 Why should he fear ? He is tlie heir to the wealth, — moral, 
 Bpiritual, scriptural, philosophical, historical — of nineteen cent- 
 uries of Christian thought created by the Church whose intel- 
 lectual life he lives. The atmosj^here in Avhich he dwells 
 vibrates with logical thunderbolts, and he has but to put forth his 
 hand and seize them as they go whizzing by. What business 
 has an Anglo-Ritualist with one so equipped ? This Rejoinder 
 will explain. 
 
 Again, I wish to disarm those of your readers who try to 
 divert others from the real points at issue in this discussion by 
 accusations against me of bitterness, causticity, and the like. 
 I would remind them that a burglar has no difficulty in keep- 
 ing his temper ; but that when the ov/ner of the house, on 
 rising, finds himself to have sustained grievous loss, he de- 
 serves no small praise if he bear that loss with perfect patience. 
 So when an assault is made on the object of a man's dearest 
 attachment — the Catholic Church with all that it implies — he 
 is of course tempted to anger and excitement. A man is not 
 expected to argue unmoved with the unjust assailant of the 
 fair fame of his mother, his wife, or his sister. In this case 
 the l)urglar was caught in the act, but straightaway lost his 
 temper and proceeded to insult where he had tried to injure, 
 pleading zeal for trutli in justification. I claim the privilege 
 of the same plea, and neither accuse nor excuse myself for the 
 language in which I have tried to project on the burglar's 
 attention my contempt for his clumsy attempt. liij, eons in- 
 dignation is one thing; malice, hatred, bigotry, a;>d pujudice 
 quite other things. These, indeed, argue an uncleanness in 
 which I will have no part. They are to me as loathsome as an 
 impure thought deliberately entertained, and with them, as a 
 Catholic, I can have no fellowship. Will ingenuous Protest- 
 ants please lay this to heart ? 
 
 And now I have done. To you, Mr. Editor, I beg to renew 
 
 the expression of my warmest gratitude for your boundless 
 
 courtesy and tireless patience during the execution of my 
 
 task. 
 
 Ever gratefully yours, 
 
 R. F. QuiOLEY. 
 
3Ci Ipse, Ipsa, Ipsum. 
 
 My opponent replied to the above liejoinder in a series of 
 twenty-three letters. On tlieir conclusion, the Editor of the 
 Gloije declared the only conditions on which the discussion 
 could be continued in its columns. I was to have one column, 
 my opponent the same space afterwards, and then a half-col- 
 umn was to be allowed me to close. Now, so far as the Globe 
 was concerned, no reasonable man could complain of these 
 terms. We had been treated in the most generous and court- 
 eous way, and I doubt if ever before so prolonged a discussion 
 on such serious themes of theological controversy was permitted 
 in newspaper columns. Nevertheless, so far as the matters in 
 debate were concerned, the limits within which the Globe 
 proposed that I should compress my review, were wholly in- 
 adequate to the demands made upon me by my opponent's 
 mode of handling our subjects. Having put my hand to the 
 plough, I must needs go from headland to headland. There- 
 fore I did not accept the Globe's terms. Instead, I have pre- 
 pared for publication in this volume the following Hehutter, — 
 a full, fearless, and conscientiously faithful consideration of 
 every attempt at counter-argument made to the Rejoinder. 
 For the sake of uniformity, I have preserved the epistolary 
 style, and addressed myself to the Editor and the readers oi' 
 the Globe. I have little doubt about the verdict. 
 
IPSE, IPSA, IPSUM-A KEBUTTER. 
 
 To the Editor of the Globe : 
 
 Sir, — The Vicar recently finished in your columns a second 
 series of his Strictures, in twenty-three letters. By my Jie- 
 joinder to his^;'*^ series, I have made his name a watchword 
 of infamy amongst all honest, truth-loving men— forever. But 
 no one who has not read the second series can have any con- 
 ce^/tion of the terms — malignity and meanness, platitude and 
 perversity, decrepitude of cankered intelligence, and despera- 
 tion of humiliated vanity. Here we have the llitualist pseudo- 
 " priest," the " Old Catholic " as he styles himself, in full 
 bloom. I propose, how^ever, to look at them seriatim, and to 
 give your readers a faithful account of thel contents. I will be 
 as brief as possible. 
 
 First Lettkr. — This is but a lachrymose jeremiad. Like a 
 whipped school-boy he appeals to your readers for sympathy, 
 and complains that some frolicsome young maidens so "de- 
 meaned themselves" as to laugh at him. Well, I suppose 
 their plea would be that of the old Greek, St. Gregory Nazi- 
 anzen : " Give us leave to he tnen'y on a merry sultjectP 
 That the Vicar has now become such in ibis community — who 
 doubts ? 
 
 Second Letter. — To divert public attention from the over- 
 whelming force of my Rejoinder on the main question, he de- 
 votes this letter to the (piestion of the authenticity of the well- 
 known seventh verse of the fifth chapter of 1 tlohn — "And 
 there are three that give testimony in heaven, the Father, the 
 Word, and the Holy Ghost : and these three are one." This 
 he calls "the celebrated interpolation," says it is "omitted 
 
 now of course in the lievised Version " of the Bible, and he 
 
 (305) 
 
366 Ipse, Ipsa, Ipsum. 
 
 winds up with the magisterial declaration : " I surrender (!) the 
 interpolation concerning the Three Heavenly Witnesses which 
 the scholarly revisors of the English New Testament have 
 abandoned." 
 
 Now, is not such language in the mouth of an Anglo-Ritual- 
 ist simply disgusting? Why, to-day the Revised Version is of 
 no more authority in the Anglican Church than an old alma- 
 nac. No Anglican minister (in England at least) can lawfully 
 use it in public worship. Parliament, or the Privy Council rep- 
 resenting the Crown, must first appoint or allow it to be read, 
 as is the case with the King James Version. This was proved 
 a little while ago. At a meeting of the London Diocesan 
 Conference a proposal was made to petition Convocation to 
 consider the advisability of permitting the use in public wor- 
 ship of the Revised Version. The proposal was rejected, and 
 during the debate Dr. Wace called attention to the censures 
 on the Revision of Dr. Scrivener, Dean Burgon, and Canon 
 Cook ; and he himself protested in particular against the doubt 
 thrown by the Revisors on the close of St. Mark^s Gospel and 
 against the rendering, "Deliver us from the evil one," in the 
 Lord's Prayer. Then one minister avowed that he had adopted 
 the Revision in his week-day services; whereupon Bishop 
 Temple interrupted him with the remark that this was illegal, 
 tliough personally he would neither prosecute nor allow him 
 to 1)6 prosecuted for so doing. 
 
 But what is the Revised Version ? It is the work of Angli- 
 can Bishops, sitting with Methodists, Baptists, Presbyterians, 
 and Unitarians — that is, the English Bible improved according 
 to modern ideas of progressive Biblical Criticism ! And who 
 gave these men authority over the written Word of God ? It 
 was not Parliament, or the Privy Council, but the Church of 
 England acting through Convocation ! Who gave Convocation 
 the autiiority ? Nobody. 
 
 IIow are we to know what is the genuine written Word of 
 God ? Tlie Vicar can give no intelligible answer, because he 
 has no conception of the character and office of the Church of 
 God. The Catholic at once gives an answer in the words of 
 St. Augustine : " I should not believe the Gospel were I npt 
 
A Kebuitek. 367 
 
 moved tliereto by the autliority of the Catholic Church." So 
 must it be with every man who looks the question fairly in the 
 face. The Bible is the creation of the Church ; and to accept 
 it, in any true 8ense,*as the Word of God, logically involves a 
 belief in the infallibility of the Church. External authority is 
 the only voucher for canonicity. It was for the Church here, 
 as in doctrinal controversies, to judge of conflicting traditions 
 and diverging opinions, and in the fullness of time to give her 
 sentence. And, in fact, so she judged, and judged infallibly, 
 or her judgment is vain. The Vicar, who hypocritically boasts 
 of the " Bible-only " principle (thereby flatly contradicting his 
 own school), prefers the opinion of the Quaker critic, Tre- 
 gelles, to the authority of the Church of God. "Well, that is 
 consistent enough. In the first days of Protestantism private 
 judgment fixed what the Scr'i])tnrG meant ; now textual crit- 
 icism settles for the Vicar what Scripture says,' and shortly 
 " higher criticism " will reject text and meaning alike. In 
 Germany such criticism has put the Bible in the nuiseum, — 
 England will soon follow suit. But one thing is certain.^ that, 
 as in the centuries before the birth of Protestantism, so after 
 it is dead and gone, the Catholic Church will continne to read 
 in her Bible and profess in her creed that '' there are Three 
 who give testimony in Heaven, and these Three are one •' — 
 the Vicar's Quaker critic and " scholarly revisors " to the con- 
 trary not^vithstanding. 
 
 On leaving this irrelevant topic, I would call the attention of 
 your learned readers to a very recent discussion, jt>?'0 and co7i, 
 between Catholic theologians. I refer to the articles by the Abbe 
 Martin (recently deceased), the Abbe Rambouillet, and Canon 
 Maunoury, in the lievue des Sciences Jteolesiastiques, Aout et 
 Septembre, 1887; Septembre, 1888; Mars, Avril, et Mai, 
 1889 (now before me); and to the Dublin Review, January, 
 1890, p. 182. 
 
 TniuD Letter. — I beg the serious attention of your readers 
 to my connnents on this letter. I have convicted hijn of so 
 many impudent falsehoods tliat I am loath to follow him 
 further. But he has now so surpassed himself in shameless. 
 
368 Ip8e, Ipsa, Ipsum. 
 
 iinblusliing, and deliberate mendacity that I cannot pass it by. 
 Here " Iniquity hath lied to itself," and I have alleged it to be 
 deliberate. Let me probe it. 
 
 He says : * 
 
 "Let us now consider .... whether or not my opponent has 
 yet accomplished the penance I set him for his impertinence to 
 Bishop Kingdon. 
 
 "It will be remembered that I set him to name a manuscript of 
 the Latin Vulgate, either uncial or cursive, which reads Ipsu7n 
 instead of Ipse or Ipsa in Gen. iii. 15." 
 
 When he wrote this last paragraph, had he become too petri- 
 fied for any moral struggle 'i lu pity let us believe it. Doubt- 
 less his purpose, but took on the shape of Macbeth's thoughts 
 when contemplating Duncan's murder : 
 
 Slai-s, hide your fires ! 
 Let not light see my black and deep desires ! 
 The eye wink at the hand ! Yet let that be 
 Which the eye fears when it is done to see. 
 
 He asserts that he set me, as a penance, " to name a manu- 
 script of the Latin Vulgate" which has Ipsum. Most wicked 
 and deliberate falsehood ! He never mentioned " a manuscript 
 of the Latin Vulgate " from first to last. Here I am irresist- 
 ibly reminded of these 'crushing words of Inspiration : " Out 
 of thy own mouth I judge thee, thou wicked servant"; and, let 
 me add the sentence, from the same source, in words equally 
 fitting : " The feet of those who shall bury thee are at the 
 door." Now to the proof. 
 
 In his very first letter in this controversy (the third pre- 
 liminary letter in this volume), he wrote as follows : 
 
 (Mr. Quigley) "asks somewliat indignantly why Bishop Kingdon, 
 in his lecture, did not put the real state of the question before his 
 hearers, and tell them the dispute was not between Ipse and Ipsa, 
 hut also between Ipsum. Where, then, is to be fpund a Latin 
 Versio7i of the Bible with Ipsum in this passagef — (Gen. lii. 16). 
 I have never seen it in my commentary." 
 
 Again, in the eighth preliminary letter, when declining my 
 challenge, he says : 
 
A Rebuttkk. 3G9 
 
 "The matter is very simple. Mr. Quigley has iniinigued Bisliop 
 Kingdon's scholarship, and has empliasized, iu the title of lu.s 
 lettere (not Ipse, Ipsa, but Ipse, Ipsa, Ipsum), what he con-sidere 
 
 an important emendation I have, tlierefore, asked him in 
 
 the firet place to mention some of those standard Latin Versions of 
 the Bible (mark you!) he accused the Bishop of overlooking." 
 
 And again, in tlie first letter of liis first series of StrictureSy 
 he wrote : 
 
 "My challenge, therefore, to my opponent to name even one old 
 Latin Version of the Bible (mark you!) containing Ipsum i)i Gen. 
 iii. 15, was made simply to punish him for impugning the Bishop's 
 scholarship and honesty." 
 
 Once more, in the second letter of the same series, he un- 
 dertakes to examine : 
 
 ' ' Whether my opponent has properly performed the penance I 
 set him for his impertinence to Bishop Kingdon, tliat is to say, 
 has he really adduced any Latin Version of the Old Testament 
 (mark you!) of any critical value whatever in the eyes of Biblical 
 scholars, to justify his assertion that Bishop Kingdon suppressed the 
 truth when he omitted to mention Ipsum as a various reading iu 
 Gen. iii. 15." 
 
 Again, in the same letter he asks me 
 
 " To name a Latin Version (mark you I) either among the uncials 
 or cui-sives which contains the word Ipsum in Gen. iii. 15." — 
 
 and he winds up by again proclaiming his ignorance iu these 
 words : 
 
 "In all the commentaries I have read on Gen. iii. 15, I have 
 never found Ipsum mentioned as a various reading (mark you!) 
 and that, therefore, I doubt if one exists." 
 
 These quotations give an absolutely correct and exhaustive 
 account of his utterances on Ipsum. Where can your readers 
 find a demand upon me " to name a manuscript of the Latin 
 Vulgate " ? And yet he has the audficious effrontery to say 
 that "/«! will he remeinherciV he had set mc that task as a 
 " penance " ! What shameless, deliberate mendacity ! Truth 
 and honesty have no claims upon him — he murders them in 
 
370 Ipse, Ipsa, Ipsfm. 
 
 cold blood. Does it abate the moral horror that must thrill 
 your readers to parallel him with Macbeth when bracing him- 
 self for his great crime ? 
 
 .... Why do I yield to that sug'gestion 
 Wliose horrid image doth unfix my liau'. 
 And make my seated heart knock at my ribs 
 Against the use of nature ? Present feai-s 
 Are less than horrible imaginings : 
 My thought, whose murder yet is but fantastical, 
 Shakes so lay single state of man, that function 
 Is smothered in surmise; and nothing is 
 But what is not. 
 
 "And nothing is but what is not." Ilow happily these 
 words express the essence of the Vicar's babblings in the letter 
 I am now revicwiTig ! He asserts the thing th^t is not, and 
 then proceeds to build his " castles in the air." 
 
 Now, your re^iders will remember that the first l)ranch of 
 my position against Bishop Kingdon was, that the reading in 
 Gen. iii. 15 was various, that is to say, not J/)se, Ij)sa simply, 
 but Ipse, Ipsa, Ipsxmi. Tlie Vicar, as ippears by the quota- 
 tion made shortly ago, denied the existence of Ipsum, declared 
 he had never seen it mentioned as a various reading, and 
 challtMiged me to produce " any Latin. Version of the Bihle " 
 having it. A reference to the fourth letter of my Rejoinder 
 will show that I gave him SIX FxiMOUS LATIN BIBLES, 
 with a host of other great authorities. Thereupon, stupefied 
 by his humiliated vanity, he blurts out the insolent untruth 
 that he had asked me for " a manuscript of the Latin Vulgate." 
 
 Who ever claimed that Ipsum, was found in the Latin 
 Vulgate ? Why, Ipsa is the great sin of that Version in the 
 Vicar's eyes, and I put it forward as the anthority,^;«r excel- 
 lence, for that one of the various readings which I had to prove. 
 For the other two, Ipse, Tpsiim, I adduced names and books 
 from every qi;arter, and I think I have satisfied your readers 
 on that score. In a postscript to the fourth letter of ray 7?^- 
 joinder will be found additional evidence for Ipsum, which 
 will allay the Vicar's thirst for ^'Uncials" and "Cursives." 
 
 In the same letter I have charged against the Vicar the das- 
 
A liEBUTTEK. 
 
 371 
 
 tardly crime of literary forgery — that is, garbling a quotation 
 from De Kossi, which he gave in the ninth preliminary letter 
 in this volume. Every one, Catholic and Protestant alike, to 
 whom I showed the books, confessed it was an infamous trick, 
 lie copied from Do Rossi right up to the word Jpsiivt, wilfully 
 and wickedly suppressed it, interpolated words not in De 
 Rossi's text at all, and then solemnly declared that : 
 
 "In all the comnientai'les I have read on Gen. iii. 15, I have never 
 found Ipsiim mentioned as a vai'ious reading, and that therefore I 
 doubt if one exists." 
 
 In his letter, now under review, he admits the commission 
 of the f(M*gery in these words : 
 
 " I allow that I purposely ouutted mention of Ipsuvi in my sum- 
 mary of De Rossi, because bad I introduced it without a long ex- 
 phuiation (such as now given), after the utter rubbish v.ritten about 
 Ipsum by my opponent, I sbould only have seconded his efforts 
 to confuse the public mind, and I wanted to be spared the unneces- 
 sai-y and useless trouble of givhig it." 
 
 What a confession! But the "damned spot" will not so 
 " out." Examine it as paralleled : 
 
 De Rossi's icords. 
 "Which original authorities 
 and witnesses being most exceed- 
 ingly grave and insurmoxmtable, 
 evidently demonstrate that the 
 true reading of the sacred text is 
 Hu, Ipse, Ipsum.'" 
 
 The Vicar'' s forgery. 
 "He (De Rossi) enumerates 
 thirty -five 'most exceedingly 
 and insurmountable original 
 autborities and witnesses ' in 
 support of tlie masculine 'He 
 shall bruise the serpent's head.' " 
 
 Why suppress Ipsum, interpolate the Scripture text, "Z?i? 
 shall bruise the serpent's head," and then avow to his readers 
 that — '• I have never found Ipsum mentioned as a various 
 reading"? What explanation was needed? Moreover, when 
 the Yicar volunteered the evidence of De Rossi, I had not dis- 
 cussed Ipsum beyond my statement of fact in my first letter 
 to the Bishop, and the Yicar himself had concluded that " the 
 controversy had closed." " I wanted to be spared the un- 
 necessary and useless trouble of giving it," he says, "^'ly. 
 
372 Ipsk, Ipsa, Ipscm. 
 
 there's the rxibP The hypocritical stickler for lionesty row 
 confesses that he considers it to be "unnecessary and useless" 
 to abstain from literary forgeries — and therefore any other 
 crime — if these can in any way l)e made "advaTitageous to our 
 Church." This candid avowal explains his course in this dis- 
 cussion. The principle is borrowed from his master, Little- 
 dale, whose whole career was shaped and directed by it. The 
 disciple is worthy of the master in blatant dishonesty, though 
 not in ability. May the occasion of the awful judgment of 
 Holy Writ strike terror into his heart while he is still young : 
 " The feet of those who shall bury thee are at the door." 
 
 I will now consider the Vicar's attempt at humor. lie 
 pretends to believe that I did not know there were but two 
 genders in Hebrew, because I so effectively exposed his dis- 
 honest garbling of De Eossi. I have already discussed the 
 matter in the last letter of my Rejoinder. V>\\i I Avill offer 
 here my account of the language in the fourth letter of the 
 Rejoinder, which he criticizes. 
 
 I despaired of making plain to the non-classical reader the 
 Vicar's heinous forgery of De Rossi mentioned above. I set 
 about it, however, in these words : 
 
 "Here let me clear the way for a full undei-standuig of the posi 
 tioii by the orclniary reader. In Hebrew the words corresponding" 
 to Ipse, Ipsa, Ipsumare Hu, Hi, Hu, to speak popularly, since I can- 
 not reproduce here the Hebrew charactere. It will be noticed that 
 in Hebi-ew the masculine and neuter genders are tlie same, so that 
 an authority for one is at the same time an authority for the 
 other." 
 
 Now, in adopting this mode of speech my sole desire was to 
 aid the ordinary reader in comprehending the matter in dis- 
 pute I therefore paralleled the Hebrew — IIu, Hi, Ilti, with 
 the Latin fjm', Ipsa, Tpsvm ; that is to say, I made use of 
 physical signs v^i\\QV than strict grammatical forms, ior the 
 purpose of impressing the idea more sharply on the mind of 
 the general reader, llu, as a sign, is represented in Latin by 
 Ipse, Ipsum, and Hi, also as a sign, is represented in Latin by 
 Ipsa — at least in the matter and connection under discussion 
 in this controversy. Had I pointed out that Hi sometimes 
 
A Rebutter. 373 
 
 represented tlie neuter gender (viz., when it refers to inani- 
 mate ohjects), I would have only blurred the clear impression 
 which the parallelism I had made was well calculated to give. 
 No such explanation was necessary here, because we were not 
 discussing " inaninuite objects," but no less a ^>e/'.w/i than the 
 Inniiaculate Mother of God. Therefore I coniiiicd /// to the 
 expression of the feminine gender. For this reason, I submit 
 to your learned readers that my parallel is not only legitinuite, 
 but well conceived in this connection. Indeed, it was sug- 
 gested to me by all the Latin counuentators on our text. For 
 instance, many of them say that the Hebrew MSS. have 
 Ipsum, while others say they have Ipse, — IIu, the Hebrew 
 sign, being the e(piivalent for both. This explains, very 
 clearly, what I meant when I said that an authority, in Hebrew, 
 for the masculine Jj^se, is at the same time an authority for the 
 neuter, Ipsum. De Rossi supports and confirms my whole 
 position here, for he says: "The true reading of the sacred 
 text is JLu, Ipse, Ipsum : and countless Catholic authors, both 
 before and since the Council of Trent, follow this reading as the 
 truer, and prefer it to the feminine "; that is, prefer it to III 
 --Ipsa. Your readers will instantly remark that De Rossi 
 adopts absolutely my parallel, JIu, Hi, llu — Ipse, Ipsa, Ip- 
 sum / and he does not confuse his readers by reminding them 
 that " inaninuite objects," of which he was not speaking, are 
 sometimes masculine, and sometimes feminine in Hebrew. I 
 very much fear the poor Yicar will never recover his mental 
 equilibrium. That *'six weeks" study of the Fathers has 
 proved too much for him. 
 
 Here I close my comments on his third letter. Your read- 
 ers will not now be deceived by the shameless falsehood, repeated 
 over and over again, that he had set me to name "a manuscript 
 of the Latin Yulgate which reads Ipsum.''^ 
 
 Fourth Letter. — Beyond the untruth just now exposed, 
 and which " like a wounded snake, drags its slow length along," 
 this contains nothing worthy of remark. He simply repeats 
 from his first series of Strictwes what I have fully answered 
 in my liejoinder. There is, however, an insult to myself 
 
37-i Ipse, Ipsa, IpdUM. 
 
 against which I must protest. He represents me speaking 
 of him as — " Father ! " O, No ! God forbid that I should so dis- 
 honor a title consecrated by respect and affection to the Cath- 
 olic Priesthood. It is a piece of wanton insolence to put it 
 into my mouth as applied to him. 
 
 Fifth Letter. — If it be true that " all a man's experience 
 h funded in him," the Vicar is to be envied. He has prated 
 ad nauseam about " forgeries," " verifications " of authorities, 
 and my " Seminary text-books." We have long since learned 
 how ridiculous were his pretensions in this particular. But I 
 propose now to expose anothor infamous trick, as bad if not 
 worse than any we have had from " the cap and bells." 
 
 He returns, in this letter, to the discussion of Ipsa. Early 
 in this controversy, with characteristically vulgar insolence, he 
 charged that I had the help of " learned friends." Now he 
 declares the source from which he has drawn his information. 
 It is from the office of the London Church Times, — LittL-*"" 
 dale's workshop. " The Church Times^'' he says, *' cour- 
 teously allowed one of the students on its staff to make refer- 
 ences for me to these works." I have no doubt this " student " 
 was Littledale — the "grinning Voltaire" of the Ritualistic 
 party. One of the "works" reported by the "student;" — ^ 
 "the scholar who made the references for me," snys r'lo*^' 'c?.r, 
 — was the "famous work" of Father Vercellone on tl>p " V?.'-- 
 ions Readings of the Latin Vulgate Bible/' ir» two folio vol- 
 umes. Rome, 1860. I got it since writing my Rejoinder, and 
 it is iiow before me. Now wutcu tiie trick of the " scholar " 
 anu his dupe and accomplice, tho pseudo-" Priest of the Mis- 
 sion Church." 
 
 Vercellone — " the eminent Roman Catholic scholar," as the 
 Vicar truly calls his new-found aide — is commenting (Vol. 1, 
 p. 11), on Gen. iii. 15. lie refers to the essays of De Rossi 
 and Cardinal Patrizi, which I have so fully reported to your 
 readers. He then says (I translate) : 
 
 " Fi-om which it appears to be established (videtur oonstare), that 
 at fii-st tlie present reading of tl\e Vulgate ai-ose from carelessness of 
 the copyists, and was then preserved by the Roman revisora of the 
 
A Rebcttee. 875 
 
 text because it had secured for itself a kind of prescriptive right 
 from the usage of many centuries among the Latms in nearly all 
 the MSS. : so that it was evidently afar greater inconvenience to 
 change it than to leave it untouched.''^ 
 
 In these words Yercellone simply sums up the opinions of De 
 Rossi and Patrizi. But surely there is nothing new here. 
 Was not the learned Cardinal one of my own witnesses against 
 Ipsa, and in support of Ipse, Ipsum f And did I not impale 
 the Vicar for his wickedness (now confessed !) in 6U]>pre66ing 
 Ipsum from De Rossi's text ? 
 
 The Vicar gives the first clause in the above quotation from 
 Yercellone; but who suppressed the second clause which I 
 have italicized? Was it the "scholar" of the Church Times 
 on his unprincipled henchman here ? If it was Littledale, then 
 the disciple is so worthy of the master that they can divide 
 the fflory of the infamy between them ; but if it was the 
 . Tr: ^^ Mnf'V' '1% "ilia Lci '. :' • ■. rXlK- *c JD'ce in being " beaten by 
 the boy " at his own game.' "* ^'*^ • 
 
 But why did they suppress the last clause ? " Ay, there's 
 the rub." It was to help Bishop Kingdon in his preposterous, 
 disgraceful, and dishonoring statement — which he has not yet 
 retracted and apologized for — that the Immaculate Conception 
 was founded on Ipsa. What satanic persistence in calumny ! 
 "Evil i be tVioi; :r4i.g=>-ii/i" .is ?viil;;.^!tlY their motto in regard 
 to the Catholic Cirarch. !Novv ir^ark, my rpsdora, Inljiy very 
 first letter I said : 
 
 "The simple truth is that (Bishop Kingdon's) theory of amis- 
 print and his statement there anent is sheer nonsense. There is 
 absolutely no difiFerence in sense, to the Catholic mind at least, bo 
 
 tween the three readings (Ipse, Ipsa, Ipsum) It becomes a 
 
 mere quillet of verbal criticism I, as a Catholic, have no 
 
 more interest in retaining "Ipsa," "She" in the text than he has 
 so far as the Immaculate Conception is concerned." 
 
 This is the language alike of the great Catholic scholars who 
 adopt Ipse, Ipsum, on critical grounds, as of those who plead 
 for Ipsa on the same grounds. In proof of this I have given 
 some of the most profound theologians in the Church, — not 
 one of whom has been, or can he, offset hy contrary teaching. 
 
376 Ipse, Ipsa, Ipsum. 
 
 And all this is now absolutely confirmed by the evidence of 
 the learned Vercellone, a witness " courteously " called to the 
 Vicar's assistance by the "scholar" of the Church Times. 
 What a cruel Nemesis ! What a crushing humiliation to Bishop 
 Kingdon 1 The Vicar says that Vercellone is " an eminent 
 Roman Catholic scholar." Precisely. He ought therefore to 
 be accepted by Protestants as a better authority on Catholic 
 doctrine than Bishop Kingdon ? Most assuredly. Well, then, 
 Vercellone says that, assuming the critical aspect of the matter 
 to be as stjited by De Lossi and Patrizi, still from its great an- 
 tiquity and almost universal use in the Western Church, it 
 would cause greater INCONVENIENCE if Ipsa were changed 
 to Tpse or Ipsum than if it were left untouched. Simply 
 " inconvenient,^^ mark you. Is this the language of a Catholic 
 Theologian when he is discussing a question in whi"h Christian 
 doctrine is involved ? O, no ; but it is the reason why the 
 Vicar found it convenient to suppress this part of the quotation 
 from Vercellone, that is, if the second-hand " reference " of 
 his "scholar" contained it. Of course, "you know," honesty 
 is quite " unnecessary and useless " in dealing with a " Roman 
 controversialist." It is " beneath the dignity of a gentleman 
 to cross swords" in honorahU warfare with "such an adver- 
 sary "; and then, "you know," if he happens to be one of the 
 " poor Irish," one stands in grave danger of heanng from the 
 "Shillalah," "you know." 
 
 But more. Vercellone proceeds to discuss the whole ques- 
 ti(m, and he gives the authorities for Ipisc, Ipsa, Ipsum, 
 though not so much in detail as I have given them. He ex- 
 presses his own opinion that " there are many arguments which 
 render Ipse (or Ipsum) the more probable," but he commends 
 the Papal Revisors for retaining Ipsa and he gives very logical 
 reasons. Here, however, is the cap-sheaf of the evidence of 
 this " eminent Roman Catholic scholar " (I translate) : 
 
 '* But as regards the sense, it must be observed that both readings 
 have the same meaning; for whether you say He (the Son of the 
 woman) shall crush the serpent's head, or She (the Woman by her 
 Son) shall crush the serpent's head, the same doctrine (or idea) is 
 expressed." 
 
A Rebcttek. 377 
 
 "Wliat will Bishop Kingdon say to this? Why did not the 
 Vicar's " scholar " report it ? What infamous deceit has this 
 " Old Catholic " jackanapes, this Ritualistic Thersites practiced 
 upon the public 1 lu his fourth letter, speaking of my argu- 
 ment, he wrote : 
 
 , " Surely if his first contention be true, that it makes absolutely 
 no difference to the meaning of Gen. iii. 15, whatever the gender 
 of the pronoun, then, for him at all events, Cadit questio." 
 
 " Cadit questio " — the discussion is at an end. Precisely I 
 And may I humbly presume to think that he will be satisfied 
 with the testimony of his own witness, the " eminent Roman 
 Catholic scholar," so " courteously " recommended to him by 
 his " student," counsellor, and guide of the Church Times — 
 the sponsor, confessedly, of many of his monstrosities ? Face 
 to face with this witness I ask the Vicar to pause. At the 
 close of his first series of Strictures he bade me remember 
 that : 
 
 " Giants of learning who have prostituted their talents ' to make 
 . oid the Word of God by mere human tradition,' and so to deceive 
 numberless souls dear to God's heart, will appear exceedingly ' lili- 
 putian,' if nothing worse, at the Great Assize." 
 
 I quite agree. It is the only truth he has uttered since this 
 controversy began. ''Liliput" indeed he is, even when 
 jprimed by his " learned friends " in the " good old country," 
 and he is also something worse. But let him recall, while 
 there is time for repentance, that God has declared that " he 
 who speaketh less shall not escape." There will be no 
 " scholars " of the Littledale stripe to act as counsel for con- 
 victed liars at the " Great Assize," but every soul bloated with 
 falsehood and calun.ny, and scarred by infamies such as he has 
 committed during this discussion, shall be put to " the penal 
 discipline that looks to health " should it have the good fortune, 
 by God's uncovenanted mercy, to escape the merciless fate of 
 Bellarmine and Baronius consigned by him to " the lake that 
 burneth with fire and brimstone." 
 Again. In his first Strictures, the Vicar had alleged the 
 
378 Ipse, Ipsa, Ipsum. 
 
 " awful consequences " of the so-called " misprint " to be " an 
 undue exaltation of the Holy Virgin." To meet this absurdity 
 I changed the venue (in the fifth and sixth letters of my lie- 
 joinder), from the Latin Church where Ipsa was used, to the 
 Greek or Oriental Church where Autos — Ipse prevailed. "We 
 found that the Greek Fathers simply exhausted the glowing 
 splendors of their magnificent tongue on panegyrizing the 
 Blessed Mother. This my opponent calls " the most contemp- 
 tible of shifts." Indeed! Well, let me reassure him that 
 notwithstanding their language, the same Fathers held as the 
 Catholic Church holds to-day — that Christ, the Seed of the 
 woman, is the Champion of the human race against the Devil 
 and all his aides and abettors. But hear Balaam's ass once 
 more. The Vicar writes : 
 
 " The consent of tlie Fathers of the first six centuries Qie might 
 have said of nineteen centuries almost) is tlierefore unanimous as 
 to the meaning, if not as to the reading, of Gen. iii. 15. Not one 
 attributes the bruising of the serpent's head to the Blessed Virgin but 
 to Christ immediately and alone." 
 
 Precisely. This is what Vercellone, his own witness has told 
 him, what the Bull Ineffahilis says, what the Catholic Church 
 teaches, and what I have tried to get into his malevolently 
 ignorant head from the beginning. Christ, our blessed Lord 
 and Saviour, crushes the serpent's head by the prowess of Ilis 
 own Divinity and Almighty power, and Mary, as one of 
 the redeemed, the first in glory among the redeemed, is said 
 to crush the serpent's head by giving birth to Jesus, and 
 in, by, and through that grace and virtue with which she was 
 endued by Him. The Doctors of the Church are just as 
 unanimous in this teaching in the Nineteenth Century as were 
 the Fathers of the first six centuries. Can the Vicar be sincere 
 in his insolent attempt to ignore this explanation of the mean- 
 ing of Ipsa? Or, has tlie unclean spirit of malice and 
 calumny so wholly possessed him that he cannot see it ? 
 
 Once more. Your readers will remember, that when I 
 quoted against him the crushing evidence of Prudentius, the 
 Vicar cried out " spurious ! " But he asked permission to 
 consult his " learned friends " in England. I assured your 
 
A Rebutter. 379 
 
 readers that he could get no support for his cowardly statement 
 from his English "scliolars" or elsewhere. I was correct 
 again. His friends, while they blush for his audacious ignor- 
 ance, assure him that my quotation from Prudentius " is genu- 
 ine," and once more this wretched pilferer of scraps, and re- 
 tailer of exploded calumnies, " bites the dust." 
 
 And finally. Your readers will remember, that in the fifth 
 letter of his first Strictures the Vicar said : 
 
 " I am credibly informed that no iiistance is to be found in any 
 Ecclesiastical writer (mark you !) of even the corrupt reading Ipsa 
 being interpreted of the Blessed Virgin till St. Bernard's time (12th 
 Century)." 
 
 " Credibly informed," forsooth ! He has confessedly been 
 but a wind-bag and foot-ball for every so-called " scholar " to 
 whom he appealed for help. His repeated confession of his 
 reliance on " learned friends " explains his contemptible cow- 
 ardice in refusing to meet me on the public platform. On 
 more than one occasion, he taunted me with receiving assist- 
 ance from distinguished Catholic scholars. This provoked 
 some amusement among your readers who recalled my chal- 
 lenge to him and Bishop Kingdon. His miserable insinuation 
 but witnessed to the low vulgarity and baseness of the pol- 
 troon, with whom it is my misfortune to deal. He hoped 
 thereby to screen himself from the scorn and contempt of fair- 
 minded Protestants in this community, but he has — failed. 
 
 Now, I accepted the gauntlet thrown down by the Vicar's 
 informer. In the twenty-eighth letter of my liejolnder I 
 produced eleven " Ecclesiastical writers " (and I offered to pro- 
 duce twenty-eight), who interpret Ipsa of the Blessed Virgin 
 before St. Bernard's time. What did he say to this ? Here 
 are his words : 
 
 "Notice in the first place that my opponent dares not call them 
 Fathere, because he knows that but few, if any, of them rank with 
 what his own Church technically style ' the Fathers.' " 
 
 That is to say, he asked me for " Ecclesiastical writers " and 
 now howls because he gets them. He reminds me of the 
 little boy who cried bitterly because he could not eat all the 
 
380 Ipse, Ipsa, Ipsum. 
 
 pudding his mother gave him. Well, St. Eplirem is not only 
 a " Father " of the Church but a Doctor as well ; St. John 
 Damascene is called the last of the Greek Fathers, while even 
 Prudentius is recKoned a " Father " by the learned Protestant 
 Le Clerc in his '* Primitive Fathers," p. 281, and Erasmus de- 
 clares that he deserves to be ranked among the gravest Doc- 
 tors of the Church. St. Proclus was an illustrious Father of 
 the Church, St. Tarasius a Patriarch of Constantinople, and 
 Chrysippus a Presbyter of Jerusalem. I did not quote from 
 these three, but I mentioned them as authorities for the use 
 of Ipia, or the idea expressed by it, before St. Bernard's tune. 
 I have their words before me in Greek and Latin, — produce- 
 able on demand of Bishop Kingdon. 
 Again he says : 
 
 (Notice) "fn the second (place), that he does not inform us how 
 many of the tweuty-eight belong to the first six centuries, which 
 are all I ask for, though in an obiter dictum I said something 
 about St. Bernard.'''' 
 
 Hal Ha!! Ha!!! « Obiter dictum," indeed ! How com- 
 plimentary to the " scholar " (this time Bishop Kingdon per- 
 haps), who so badly fooled him ! " Something about St. Ber- 
 nard ! " He pretends to have forgotten all about it though 
 he assured your readers that he was " credibly informed " it 
 was true. Ye Gods and little fishes ! 
 
 Again he writes : 
 
 (Notice) "in the third (place), that he does not say how many 
 came after St. Bernard's time (12th Century)." 
 
 Of coarse I don't! He confined me to that time — else I 
 could fill a column. But note the malicious pretence that I 
 had gone outside his limits. The twenty-eight writers of 
 whom I spoke (and to which I can now add), are all before 
 St. Bernard's time, — and I emphatically so declared. I gave 
 the names of eleven of these writers, with quotations from 
 some only, to economize space. They are all what he de- 
 manded — " Ecclesiastical writers "; three of them, at least, are 
 illustrious " Fathers," and eight of them are within the first six 
 centuries. Yet he mendaciously asserts, that I gave two ex- 
 
A Rebutter. 381 
 
 tracts from writers later than St. Bernard ! I beg your readers 
 to verify my statement by a reference to the end of the 
 twenty-eighth letter of my liejohider. I gave atie extract 
 from the celebrated Lipsius, but I said it was not to count 
 against the Vicar, "since Lipsius lived long after St. Ber- 
 nard." 
 
 This unfortunate man has more than once assured us, on 
 the authority of " God's holy Word, the Word of Truth," that 
 " all liars shall have their part in the lake that burneth with 
 fire and brimstone." He has given many proofs that he is 
 willing to risk it. 
 
 Sixth Lktteb. — Here the Vicar quotes very beautiful words 
 from St. Ephrera, with every one of which I most heartily 
 agree. They but express, in the Saint's magnificent way, the 
 glory of Christ's triumph over Satan, and our redemption by 
 His Cross and Passion. The result of this victory was to be 
 what St. Paul declared to the Romans : " The God of peace 
 shall bruise Satan under your feet speedily." St. Ephrem 
 knew very well, that among all the redeemed of Christ, His 
 blessed Mother supereminently illustrated in her life this re- 
 sult. Therefore he addresses her in words already given : 
 " Hail Paradise of delights .... Hail, thou pure one who 
 crushed the head of the most wicked dragon and hurled him 
 bound in chains into the abyss." The Vicar, with perverse 
 stupidity, alleges that /lis quotations prove mine to be " spuri- 
 ous." May God forgive himl He also complained that I 
 gave no reference. It does not make much difference to him, 
 but here it is : (I translate) — " Prayer to the Mother of God, 
 Greek Translation E.— F., p. 547. Latin Translation, Vol. 3." 
 The Greek and Latin are before me. Let me add to St. 
 Ephrem's prayer a very good commentary upon it. 
 
 In Hymn 27, the Saint writes : 
 
 "Truly it is Thou and Thy Mother only who are fair altogether. 
 For m Thee there is no stain, and in Thy Mother no spot. But my 
 sons (i.e., the members of the Church of Edessa) are far from resem- 
 bling this twofold fairness." And again : "Two were made simple, 
 innocent, perfectly like each other — Mary and Eve — ^but afterwards 
 one became the cause of our death, the other of our life" (u. 327a). 
 
882 Ii'SE, Ipsa, Ipscm. 
 
 The "scholars" wlio supply this Ritualistic wind-bag with 
 references and scrape, will Hnd the above quotations in Bick- 
 ell's critical edition of the Ifynma of St. Ephreni, p. 122. 
 
 When the Vicar s again "six weeks" to devote to the 
 Fathers, let me conm.jnd to him the magnificent edition of 
 the Hymns and Sermons of St. Ephrem, in Syriae and Latin, 
 recently completed by the learned Professor Lamy, of Louvain 
 Univernity, in 3 vols., 4to. 
 
 He closes the letter under consideration with a telling illus- 
 tration from St. Liguori, of the intercession of the Blessed 
 Mother with her Divine Son. I have already so fully ex- 
 j)lained and vindicated the principles of intercessory prayer 
 (see liejohider, 23d letter), that I need not remark u])ou it 
 here. His tiresome jumbling of subjects will, however, neces- 
 sitate a word later on. 
 
 Seventh Letter. — My remarks on this will be very brief. 
 At the close of his first Strlctui'cs he started an objection, hi 
 twenty lines, to the Catholic view of the Blessed Virgin's 
 position based on the alleged silence of Scripture. This he 
 did to draw me off from a logical treatment of tlie matter in 
 liand. Now, I have given some years to the study of Euclid ; 
 I have also spent some years in walks amid the majestic tow- 
 ers and under the sweeping arches, in the sun-lit glades and 
 over the prairie amphitheatres of Catholic thought, and it is 
 simple fact to say, that the logic of the former is not more 
 irrefragal)le than that of the latter — as the intellectual system 
 of Christianity. Therefore the Vicar's attempt to draw me 
 in his direction did not succeed. But I offered to discuss in 
 the Anglican pulpits this text : " Mary, the Mother of Jesus, 
 in Prophecy and its Fulfilment interpreted by Antiquity," — 
 in other words, Mary m the Gosjyels ; or, if that did not suit 
 my opponents, I challenged Bishop Kingdon to lead out a 
 dozen of his Oxford " scholars " to discuss it before any audi- 
 ence. The gauntlet thus fairly thrown down remains un- 
 touched, and I do not propose at this stage to take up a new 
 line of argument. I do reassert, however, that no mathemat- 
 ical proposition is more rigorously demonstrable than is the 
 
A Rebutter. 383 
 
 direct contradict(»ry of tlie Protestant position on this matter. 
 When Oxford, led by Bishop Kingdon, can muster courage tf» 
 meet me I will be on hand. 
 
 Eighth Letter. — His remarks here on the authenticity of 
 the "Acts of the Martyrdom of St. Andrew," I had already 
 anticipated by a frank and honest statement of the authorities. 
 I will now add, however, that the counter-arguments of Cave 
 are founded on a falsilication of facts. 
 
 He perverts, though, and misrepresents the object of my 
 quoting this document. I was not discussing the Innnaculate 
 Conception when I quoted the words alleged to be St. 
 Andrew's : (Our Lord) " was born of a blameless Virgin." As 
 your honest re.iders will confess, I was then engaged in setting 
 before them the picture of Mary as the Greek Fathers almw 
 have painted her from the very dawn of Christianity, — and in 
 regions where Ipsa was unknown. 
 
 Now, however, that his dishonesty, ignorance, and stupidity 
 has put me to it, and all the authorities are in my hand, I had 
 better nulvcrize him. 
 
 In the first ))lace, then, let me call attention to the Vicar's 
 utter incapacity to understand the matters he has dared to 
 handle. lie refers your readers to page xvi. of the Introduc- 
 tion to Volume XVI. of Clarke's Ante-Nicene Library, now 
 before me. Let us examine its contents. 
 
 The " Introduction " is made uj) of critical notices of docu- 
 ments of which a translation is given in the volume. Among 
 these notices is one of a book entitled — Acts of Andrew. A 
 short history of the disputed authorship is then given. Im- 
 mediately thereupon the editors say : 
 
 " This hook (the Acts of Andrew) is 7nuch the same in sub- 
 stance with the celebrated Preshyterornm et Diaconormn 
 Achahie de Martyrio S. Andreae Apostoli epistola encyclica 
 — (Encyclical Letter of the Priests and Deacons of Achaia con- 
 cerning the Martyrdom of St. Andrew the Apostle)." 
 
 Now, I am not concerned here with the extent of their dif- 
 ference. I have nothing to do with the " book " as such. In 
 the fifth letter of my Eejoinder I professed to quote from 
 
384 Ipse, Ipsa, Ipsum. 
 
 " the celebrated letter,^'' and I am obligated to your readers only 
 to prove the credibility of the witness whose testimony I 
 offered to them. I hope the Vicar will admit that this is a 
 lawyer-like view of my duty, since he has assured us that 
 " there are lawyers and lawyers." 
 
 Well, then, this "celebrated letter" was at first considered 
 spurious, or at least doubtful, because it was in Latin, and no 
 Greek copy known ; but since the Greek was found in the 
 Bodleian Library, Oxford University, and published by Charles 
 Christian Woog, a learned Protestant, in 1749, all intelligent 
 doubt has ceased, so that Morcelli, the famous Jesuit archceolo- 
 gian and epigraphist, made no difficulty about inserting it as 
 true and authentic in his Calendar of the Church of Constan- 
 tinople, under the date of the 30th November. Woog himself 
 held it to be a genuine writing of the Apostolic age, composed 
 a])out A.D. 80, and he has most ably vindicated it against all 
 its assailants. What great scholars support him? Morcelli, 
 Cardinals Baronius and Bellarmine, Gallandus, Piazza, Natalia 
 Alexander, and Lamper. Who oppose him ? Fabricius, who 
 only thinks it later than the Apostolic age, and the Anglican 
 scholar. Cave ; but the latter is ruled out as an authority, be- 
 cause his counter-arguments are based upon a falsification of 
 facts. The editors of Clarke's Library mention Thilo, but it is 
 not very clear what his opinion is. Pusey admits that " it 
 would, if genuine, have the same authority as Holy Scripture," 
 and he does not even attempt to dispute it. They aU, how- 
 ever, agree to assign the " celebrated letter " a place among 
 the earliest records of the Church. This was all I claimed for 
 it originally, though now your readers will concede, if evidence 
 is worth anything, that the lips of my witness keep Apostolic 
 testimony. 
 
 Again : The editors of Clarke's Library, speaking of the 
 " book," say that — 
 
 " There does not seem to be any undoubted quotation of it 
 before the eighth and the tenth centuries." 
 
 I am not concerned to dispute this statement with regard to 
 the " book " as such, but it is utterly untrue as to the " letter "; 
 for from it is taken the Preface of the Masp In the Gothic 
 
A Rebutter. 385 
 
 Missal of the Sixth Century. My authority liere is absoUito 
 and final, a "cloud of witnesses" in himself — Mabillon, Litur- 
 (jiii Gallica, L. 3, n. 17, p. 221. 
 
 I Buhinit, therefore, to the jury of your readers that as well 
 the competency as the credibility of my witness is unimpeach- 
 able. But I will now go farther. 1 will do what, keepinj^ 
 good faith with your readers, I did not do before ; that is, 1 
 will (piote the "celebrated letter" as evidence of the belief in 
 the Immaculate Conception in Apostolic times. 1 give the 
 Litin, with an English translation, as follows : 
 
 " Et quoniam de iuimaculata terra factus fuerat homo 
 primus, qui ])er ligni prcvaricationem mundo mortem intulerat : 
 necessarium fuit, ut de immaculata Virgine nasceretur j)er~ 
 fectus homo Filius Dei, vitam aeternam, quam per Adanmm 
 perdiderant homines, rcpararet, ac per lignum Crucis lignum 
 concupiscentiae excluderet — And since the first man, who 
 brought death into the world through the tree of prevarica- 
 tion, had been made from the immaculate (spotless, blameless) 
 earth, it was necessary that the Son of God should be begotten 
 a perfect man from an immaculate (spotless, blameless) Virgin, 
 that lie nn'ght restore that eternal life whicli men had lost 
 through Adam, and cut off the tree of carnal desire by the tree 
 of the Cross." 
 
 This comparison of the virgin earth with the immaculate 
 Virgin shows us Mary immaculate in her very origin, even as 
 was the earth of which the first man was formed, before God 
 said to Adam : " Cursed is the earth in thy work." Moreovei-, 
 this celebrated comparison became a common expressson with 
 the Fathers. Take, for instance, St. Hippolytus, Bishop and 
 Martyr, early in the third century. Speaking first of our 
 Lord, he says : 
 
 "He was the Ark formed of incorruptible wood. For by 
 this is signified that Ills tabernacle was exernptfrom putridity 
 and corruption, which brought forth no corruption or sin. 
 But the Lord was exempt from sin, of wood not ohnoxions to 
 corruption according to man; that is, of the Virgin and of the 
 Holy Ghost, covered within and without with the pure gold of 
 the Word of God." The same comparison is instituted between 
 
386 Ipse, Ipsa, Ipsum. 
 
 Eve, while yet immaculate and incorrupt, that is to say, not 
 subject to original sin, and the Blessed Virgin, by Saints Jus- 
 tin and Irenseus, Tertullian, St. Cyril of Jerusalem, and St. 
 Epiphanius. I refer your readers to the fifth and sixth letters 
 of my Rejoinder, where I have quoted from all th )se Fathers 
 in a different connection. 
 
 I address myself now to his remarks on the Liturgies. Here 
 I beg an attentive and interested hearing. In the fifth letter 
 of my Rejoinder I quoted from the Liturgy of St. James. 
 Again I very properly referred to its evidential value. I do 
 not remark upon the silly comments he makes about this Lit- 
 iirgy — they are beneath notice. What I want to consider is 
 his pestilent assertion that the Eastern churches were accus- 
 tomed to pray for the repose of the soyl of Oue Blessed Lady. 
 In proof of this he says : 
 
 " To take as an example the Cultus of the Virgin with which we 
 are now dealing. An eighth century manuscript of St. Chrysostom's 
 Liturgy mentions the Blessed Virgin only twice, once to pray for 
 her (italics his) in common with the rest of the faithful departed in 
 Paradise." 
 
 This astounding statement I assure your readers is a r 
 and unblushing falsehood. What it lacks in malice . 
 up by criminal ignorance. Please follow me patiently, i.y 
 readers, while I expose the manner in which this unscrupulous 
 " sacerdotal pretender" has turned a holy thing to his vile uses. 
 As has been my rule, the authorities I follow are the great 
 authorities — Renaudot, Asseman, Cardinal Bona, Goar, and Leo 
 Allatius. It will be remembered that the Rev. G. Williams, 
 King's College, Cambridge, assured Pusey that, " We cannot 
 have a more competent witness than Leo Allatius," on the 
 Greek Ofiice Books. Let, then, these scholars lead us through 
 the Eastern Liturgies. 
 
 I will first consider the Liturgy of St. Mark, the Liturgy of 
 the Church of Alexandria. I extract from that part of it 
 known to Catholics as the Canon — the most sacred part of the 
 Mass — what is called a commemoration. 
 
 " To the souls of our fathers and brethren who aforetime have 
 kept ii< ihe faith of Christ, give rest O Lord our Ood ; being mind- 
 
A Rebutter. 387 
 
 ful of our forefathers from the beginning, fathers, patriarchs, proph- 
 ets, apostles, martyrs, confessors, bishops, saints, and just men, and 
 of every spirit that hath been perfected in the faith of Christ, and of 
 those of whom we make commemoration this day, and of our holy 
 father, Mark, Apostle and Evangelist, who showed us the way of 
 salvation. [Here is said the Hail Mary.] Hail, full of grace, the 
 Loi-d is with thee ; blessed art thou among women, and blessed is 
 the fruit of thy womb, because thou hast brought forth the Saviour 
 of our souls. [Then the priest proceeds, raising his voice] and (be 
 mindful) especially of our all holy, unspotted, and blessed Lady 
 the Mother of Ood, the ever Virgin Mary" (Renaudot: Litm-giae 
 Orientales, vol. i., pp. 149, 150). 
 
 Who but the Vicar and " his kidney," can be such a blunder- 
 ing ignoramus as not to see the difference between praying for 
 mercy upon the souls of the faithful departed, and praying Jy 
 the hallowed memory of the saints ? Is he so blind as not to 
 be able to read the " Hail Mary " when it is set before his eyes 
 in clear, bold type ? What did the Psalmist mean when he 
 said, " O Lord I remember David and all his meekness " ? The 
 above extract contains the first portion of the " Hail Mary," 
 sufficient evidence, if there were no other, of the absurdity of 
 the Vicar's assertion. But some " scholar " from the " good 
 old country " — from the Church Times factory — will perhaps 
 " credibly inform " him that the " Hail Mary " is a manifest 
 interpolation. Well, what then ? Such a plea is entirely be- 
 side the mark, as your readers will admit. Granted, for the 
 sake of argument, that the " Hail Mary " found no place in the 
 • earliest form of the Liturgy, what manner cf prayer must that 
 have been in which this invocation could be inserted ? What 
 man out of Bedlam (or its equivalent. High, — Low, — Broad, — 
 No, — Church Anglicanism) could imagine the Alexandrian 
 Christians to have interrupted by s^ich an interpolation a prayer 
 for the repose of our Lady's soul ? The simple fact (so plain 
 to a Catholic) is, that the Mother of God is commemai'ated, 
 not, of course, prayed for. 
 
 But perhaps Bishop Kingdon, who knew so much about the 
 " tremendous importance " of Ipsa, will instruct his Vicar (if he 
 has not soured on him because of that obiter dictum about St. 
 Bernard), that the Alexandrian Christians, when thoy said, " be 
 
888 Ipse, Ipsa, Ipsum. 
 
 mindful of the saints," must have intended to pray for them I 
 The gudgeons of the " Mission Church " may be caught with 
 bait like this. I may then ask once more, wliat the Psalmist 
 meant when he said, " O Lord ! remember David and all his 
 meekness"? Fortunately, however, I can pin down these 
 shufflers — the Oxford twain — with something more pointed 
 than a mere a pari argument. 
 
 I will now give a passage from the Coptic Liturgy of St. 
 Cyril, which is only another recension of that called after St. 
 Mark. The following prayer occupies in St. Cyril's^Liturgy 
 exactly the same place as that which I quoted from " St. Mark ": 
 
 "Grant rest to our fathers and brethren who have slept, and 
 whose souls Thou hast received. Be mindful also of all the saints 
 who from the beginning have been pleasing to Thee, our holy- 
 fathers, patriarchs, prophets, apostles, evangelists, martyrs, confes- 
 sors, preachers, and all the spirits of the just who have been i)er- 
 fected in the faith. But especially of the holy and most glorious 
 Mother of God, ever Virgin, the pure and stainless Saint Mary .... 
 and of the whole choir of Thy saints. 
 
 (The Priest) : And we, O Loi-d, are not worthy to make supplica- 
 tion for those blessed ones ; but whereas they stand before the throne 
 of Thy only begotten Son. May they intercede in our place for 
 our poverty and weakness. Forgive us our transgressions for the 
 sake of their prayers in our behalf, and for the sake of Thy blessed 
 name which is invoked upon us" (Renaudot: Lit. Orient., i., pp. 
 41, 42). 
 
 From the same authority I can match this extract with par- 
 allel passages from the Coptic Liturgies or Anaphorse of St. 
 Gregory and St. Basil the Great. The latter, with that of St. 
 Chrysostom, holds undisturbed sway in the East to-day, among 
 Catholics and schismatics alike. 
 
 Now, your readers will easily see that to " commemorate^* 
 a saint implies that — in the words of St. Cyril's Liturgy — he 
 " stands before the thronu " of God in eternal blessedness mak- 
 ing intercession for us; but to " jo^-ay/b?' " a person implies 
 that he is in some place or state in which our intercession can 
 benefit him. 
 
 But St. Cyril (of Jerusalem) goes further and explains that 
 the practice of the Church was to commemorate not only 
 
A Rebdttke. 389 
 
 Patriarchs, Prophets, Apostles, etc., hut also to pray for all 
 other departed souls, and he tells us the reason why they com- 
 memorated one class and prayed for the other. " We com- 
 memorate,^' he says, " those who have fallen asleep before us, 
 FiKST, Patriarchs, Prophets, Apostles, that God, hy their 
 prayers and mteroession, would receive our petition: then, 
 ALSO, on behalf of the holy Fathers and Bishops who have 
 fallen asleep before us, and of all, in short, who have already 
 fallen asleep amongst us, believing this to he a very great help 
 to those souls, for which the prayer is offered up, while the 
 holy and most tremendous Victim lies present " (Catech. 23, 
 Myst. 5, n. 10). 
 
 From these words of St. Cyril it is very clear that prayers 
 were offered to God not for Patriarchs and Prophets, etc., bat 
 for those souls who had departed this life in sin, that God 
 might be propitiated in • their behalf and grant a respite to 
 their punishment. The same explanation is given by St. 
 Epiphanius, who says : 
 
 " For we make a commemoration of the just aad on behalf of 
 sinners; on behalf of sinners, supplicating mercy from God; and 
 for the just, both Patriarchs, Prophets, Apostles .... in order 
 that on account of the honor which we pay to Christ, we may sep- 
 arate him from the race of men " {Haerea. 75, n. 8). 
 
 St. John Chrysostom expresses himself in the same manner : 
 
 " Let us not then grow weary of helping the departed, of offering 
 up prayers for them, for even the common expiation of the world 
 lies (before us). By this made confident, we then pray for the 
 world and name them with martyrs, with confessors, with priests. 
 Yea, for one body are we all, although some members are more 
 glorious than others. And it is possible to gather from all sides 
 pardon for them from tbe prayers — from the gifis (offered) in their 
 behalf— /rom those who are named with them " (Hom. Ixi. on I. 
 Cor., n. 5). 
 
 Having thus made clear to your Protestant readers, the dis- 
 tinction between commemorating a saint and praying for a 
 person, I will return to the Liturgy of St. James — the Jeru- 
 salem Rite, from which are derived forty Syro-Jacobite Litur- 
 gies or Offices, as well as that of St. Chrysostom to be next 
 
390 Ipse, Ipba, Ipsum. 
 
 discussed. We find in this Liturgy (St. James'), in the Com- 
 memoration at Mass, these words : 
 
 "Let us commemorate our All-holy, Immaculate, most glorious 
 and blessed Lady, the ever-Virgin Mother of God and all the 
 saints, that bj their prayers and intercessions we may all obtain 
 mercy" (Asseman, t. v., p. 24). 
 
 And this is followed (pp. 44, 45) by a singularly devout and 
 affectionate prayer to her whom " all creatures congratulate," 
 to her who is " ever blessed, every way blameless, more honor- 
 able than the Cherubim, more glorious than the Seraphim, 
 .... the hallowed temple, the spiritual paradise (of God), 
 and glory of Virgins." 
 
 Again, in the Syrian Hite, in the Commemoration at Mass, 
 we read : 
 
 ^'Priest. Especially and first of all, we make mention of the 
 Holy, Glorious, and Ever- Virgin Mary, etc. Deacon. Remember 
 her, Lord God, and at her holy and pure prayers be propitious, have 
 merey uix)n us, and favorably hear our prayers. Priest. Mother of 
 our Lord Jesus Christ, pray for me to thy Son, Only-begotten, Who 
 came of thee, that, having remitted my sins tmd debts. He may ac- 
 cept from my humble and sinful hands this sacrifice, which is ofl'ered 
 by my vileness upon this altar, through thy intercession. Mother 
 most holy" (Asseman, t. v., p. 186). 
 
 I come now to the Liturgy of St. Chrysostom. I have said 
 that it was derived from that of St. James. My authorities 
 say that this Liturgy, with that of St. Basil the Great, already 
 referred to, holds undisputed sway in the East to-day. They 
 are now such as they were when they came from the hands of 
 the great men whose names they bear, and they are used by 
 Catholics and Schismatics alike. They are used by the Rus- 
 sian Church in the Empire of Russia itself and throughout all 
 the imperial dominions ; not, indeed, in their Greek form but 
 in the Sclavonic, which is the liturgical language in all those 
 parts. They are used in the Kingdom of Greece and its de- 
 pendencies, and have universal sway among the Mingrelians, 
 Wallachians, Ruthenians, Rascians, Bulgarians, and Albanians, 
 as well as with all tlie Uniat or Melchite Greeks of the four 
 Patriarchates of Constantinople, Alexandria, Antioch, and 
 
A Rebutter. 391 
 
 Jerusalem. The United Greeks of Italy and those of the 
 Austrian Empire also use them. St. Basil's Liturgy, we have 
 seen, holds tho sime language as that of St. Cyril given above. 
 Now, the Liturgy of St. Chrysostom, by Goar, p. 78 (Paris, 
 1647), contains the same sort of commemoration with the 
 meaning so clearly given by St. Cyril. 
 
 But, perhaps, some tricky " student " or " scholar '- has told 
 the Vicar of a well-known passage from "an eighth century 
 manuscript of St. Chrysostora's Liturgy," in which the Holy 
 Sacrifice is said to be offered " on behalf of " (the Greek pre- 
 position Iluper), that is to say, in honor o/'the Saints and our 
 Blessed Lady. Well, in the Mass to-day, according to the Rite 
 of St. Chrysostom, we find the Offertory made : 
 
 ^^ In honor and memory of our singularly blessed and glorioua 
 Queen, Mary Theotokos and Ever- Virgin ; at whose intercession, O 
 Lord, receive, O Lord, this Sacrifice unto Thy altar which is beyond 
 the Heavens " (Groar, Euchologium Graecorum, p. 58). 
 
 Now, granting for argument's sake, that the passage in ques- 
 tion is of doubtful interpretation whatever may be the precise 
 force of the Greek preposition IIvj)er, which I have translated 
 by the words "ow- behalf of,^"* will Bishop Kingdon, laying 
 aside for a moment Ipsa and its " awful consequences " — will 
 he, I ask, dare — in the face of the absolute unanimity of the 
 conservative Eastern Church, Catholic, Schismatic, Jacobite, 
 and Nestorian against the Vicar's miserable second-hand false- 
 hood, — will he, I again repeat, dare to put his Episcopal im- 
 primatur on the proposition that the Greek preposition 
 Iluper will bear the meaning of the English preposition ^^for" 
 in the phrase ''^ to pray for'''' a person? 
 
 It makes a serious man to bum with indignation ! One day 
 they juggle with a YoSavl pronoun^ another with a Greek ^r^- 
 osition. In the latter case as in the former I give them their 
 choice of acknowledging — either that they have perpetrated 
 an egregious and unpardonable blunder, or that they have told 
 an impudent falsehood. 
 
 When a gentleman finds that he has unwittingly cast a slur 
 upon the hitherto stainless memory of another man's wife or 
 
392 Ipse, Ipsa, Ipsum. 
 
 sister, he hastens to make a candid retraction and an humble 
 apology. My opponents appear to think that the memory of 
 the Virgin Mother of God is entitled to less consideration 
 (perhaps they imagine it is less affectionately cherished) than 
 that of the mother or sister of the humblest of us all. For in 
 her case they have substituted a repetition of the ofiFence for 
 the usual apology and retraction. I leave their punishment in 
 the hands of vour fair-minded readers. 
 
 A parting word on the Greek Liturgies. The Vicar, with 
 his usual stupidity, writes : 
 
 "The fact is, the Liturgies, more than any other Church docu- 
 ments, have been subjected to alterations, excisions, and additions 
 from time to time in the days of the manuscripts. A comparison of 
 existing manuscripts tells us this." 
 
 Well, what then ? Let the learned Renaudot answer : 
 
 " Their (the Liturgies') weight does not depend on the authority 
 of the writers, but on the use of the Churches. Those prayers had 
 their authors, who indeed were not known ; but, when once it was 
 clear that they had been used in Mass, who their authora were 
 ceased to be a question" {Liturgiae Orient., vol. I., p. 173). 
 
 " The existing manuscripts," says Cardinal Newman, " can 
 hardly be supposed to be mere compositions, but are records 
 of Rites." 
 
 I commend to Anglicans who speak so pathetically of the 
 Branch Theory — that mere " Will-o'-the-Wisp " — the folloMang 
 remark of the Cardinal : 
 
 "That usage, which, after a split has taken place in a religious 
 communion, is found to obtain equally in each of its separated 
 parts, may fairly be said to have existed before the split occurred. 
 The concurrence of Orthodox, Nestorian, and Jacobite in the honors 
 they pay to the Blessed Virgin, is an evidence that those honors 
 were in their substance paid to her in their ' Undivided Church.' " 
 
 The Vicar promises " to return to the Liturgies later on "; 
 but wiser counsels prevailed, for he declares in his closing 
 letter : 
 
 "I regret, exceedingly, as I have said, that I cannot now fulfill 
 
A llKBUTrER. 398 
 
 my promise of exposing in detail the ginevous delusions under which 
 my opponent is lahorin^ with regard to the Ancient Liturgies." 
 
 Hal Hall Ha!!! " Grievous delusions," indeed ! 0!0!! 
 Cicero expressed his wonder how two Roman Augurs could 
 meet without laughing in each other's face. Perhaps Bishop 
 Kingdon and his Vicar will give us the secret — if they can 
 stand the test. Your readers now see who is the victim of the 
 "grievous delusions." An Anglo-Ritualist had better not refer 
 to the Eastern Cburch, Orthodox or Schismatic, when looking 
 for arguments against the Western Church. Let him remem- 
 ber the Rev. Mr. Williams' words to Pusey : 
 
 "It cannot, I think, be denied that the Orthodox Greek Church 
 does even surpass the Church of Rome in their exaltation of the 
 Blessed Virgin in their devotions." 
 
 Ninth and Tenth Letters, — These will not « letain us long. 
 He proposes to consider : 
 
 "Whether my opponent has produced satisfactory evidence to 
 show that Gen. lii. 15, with its corrupt Ipsa, is not the text relied on 
 by Poman theologians as the Chief Scripture foundation for tlie 
 dc'gma of the Immaculate Conception of the Blessed Virgin Mary" ? 
 
 His argument in reply to the question, is simply that of his 
 first Strictures written backwards, Hebraically so to speak, 
 and it is but a re-hash of his audacious, insolent, unprincipled, 
 mendacious, and satanically malevolent calumnies, I have 
 given your readers some account of the immense literature on 
 the gender of the pronoun in Gen, iii, 15 — Ipse, Ipsa, Ipsum 
 — amongst Catholic Theologians ; I have shown that they take 
 either side — I^se, Ipsum, or Ijysa, without feeling that the 
 doctrine of the Immaculate Conception was at all dependent 
 on either ; I have shown, moreover, that whatever support the 
 doctrine has in the text is claiined to be drawn from the first 
 clause ; and, I have stated, over and over again, in the most 
 luminous manner, the Catholic sense of Ipsa as taught by the 
 ablest theologians in the Church, to say nothing of the learned 
 Protestants, Grotius and Tischendorf. Has the Vicar quoted 
 one solitary dissentient voice ? Not one ! Whose word, then, 
 
394 Ipse, Ipsa, Ipsum. 
 
 will your readers take on Catholic doctrine? That of this 
 wretchedly ignorant and insolent "sacerdotal pretender," 
 backed up by his Episcopal godfather, or all the Theologians 
 of the Catholic Church ? 
 
 For an answer to his rubbish here on his own quotation from 
 Father Schouppe, read the fourteenth letter of my Rejoinder. 
 
 Eleventh Letter. — Here he begs to introduce "another 
 small item of considerable interest and importance " in further 
 support of the contention of his last two letters. Well, it is a 
 " small item " sure enough. For, it is a criticism on the Bull 
 Incffubilis by a so-called " prominent and eminent divine " of 
 the Russian Church. Now, his divinity (save the mark !) is 
 exactly of the same grade as that of Bishop Kiugdon and his 
 Vicar. What do your readers think the "criticism" is? 
 Simply a repetition of the s^w^f uttered by the Bishop and his 
 scribe on Ipsa ! Indeed, the Vicar has evidently borrowed 
 his very words for his own argument ! And this is the witness 
 " trotted out " to testify that the Eastern Church did not be- 
 lieve in the Immaculate Conception ! What disgusting impu- 
 dence ! 
 
 The Vicar intimates that I will "perhaps" put "this vener- 
 able, learned, and prominent Russian divine" (as he calls him) 
 in the category of "ignoramuses — with Dr. Pusey, Bishop 
 Wordsworth, Bishop Kingdon, and many others." Well, as 
 to their Lordships of Lincoln and Fredericton judged by their 
 utterances on this question, I think the " Russian divine " 
 could not be in better company; and, not to disappoint the 
 Vicar, or treat his Oriental friend inhospitably, I impale him 
 with them. The Russian bear and the British lion do not 
 often so happily consort ; but now that they are sans teeth, 
 sans claws, sans everything save their divinity, they will not 
 hurt each other. 
 
 " Repentance is second innocence." I allow the plea in 
 Pusey's behalf. I alleged that he, on being instructed by Car- 
 dinal Newman and Bishop Dupanloup as to its true meaning 
 as defined by the Catholic Church, did not reject the doctrine 
 of the Immaculate Conception. I challenged the Vicar to 
 
A Rebutter. 395 
 
 deny my assertion ; — he nevi / even referred to my challenge. 
 The coward ! He tried to conjure with Pusey's name and tlie 
 Jirst volume of the Eirenicon^ but he throws him overboard on 
 account of the second volume. Shame ! shame I ! 
 
 Now, what is the truth about the belief of the Eastern 
 Church on the Immaculate Conception ? The belief exists to- 
 day among the Schismatic Greeks, and even among those Ori- 
 ental sects which have been separated from the Church of 
 Christ from the time of Nestorius and Eutyches. This is clear 
 from the fact that in 1691, Father Joseph Besson, Superior of 
 the Society of Jesus in Syria and Persia, before three Patri- 
 archs and an Archbishop, in presence of Francois Baron, the 
 French Consul, proved from more than two hundred passages, 
 taken from the oldest liturgical books, that all the churches and 
 Oriental peoples believed in the preservation of Mary from 
 the stain of original sin. His proof was openly and candidly 
 acknowledged by the Prelates present, who signed, then and 
 there, the declaration that " Mary was always free and exempt 
 from original sin, as very many of the ancient holy Fathers, the 
 teachers of the Oriental Church have explained." (See Gar- 
 garin, L^Eglise Musse et V TmmacuUe Conception, Paris, 1876 ; 
 Hurter's Dogmatic Theology, Vol. 2, p. 379.) Exit the 
 " learned divine." 
 
 Under his " fifth head " in this letter, the Yicai- returns to 
 the question of the Invocation of Saints. He admits that the 
 practice arose early in the Church, and has existed for cen- 
 turies both in her Eastern and AVestern Branches ; but he says : 
 
 "Careful study of the whole question has strengthened my con- 
 viction that the Church of England acted most wisely and ui strict 
 accordance with her truth-loving character at the Reformation, 
 when she rejected in toto the practice of invoking Saints and 
 Angels." 
 
 "The Church of England," did he say? This so-called 
 Church exists only in idea ; there is no such a thing in fact. 
 The reality is but a bundle of conflicting sects exhibiting to 
 the world, at this very moment, a horrible scene of discord 
 and confusion. Dollinger, one of the Vicar's pets, well de- 
 scribes Anglican doctrines. They are, he says : 
 
396 Ipse, Ipsa, Ipsum. 
 
 "A collection of heterogeneous theological propositions tied to- 
 gether by the Act of Uniformity; propositions which, in a logical 
 mind, cannot exist by the side of one another, and whose effect 
 upon the English churchman is that he tinds himself involved in 
 contradictions and disingenuousness, and can only escape the pain- 
 ful consciousness of it by sophistical reasoning." 
 
 During this discussion the Yicar has used Dollinger's name 
 against nie very often. Over the fresbly-elosed grave of tliis 
 unfortunate man, I do not propose to utter a word beyond an 
 expression of my sincere gratitude for Lis intellectual services 
 to Catholic truth. " I am with that Dulliuger wliose teaching 
 in former days tilled his disciples with love and enthusiasm 
 for the Church and the Holy See, but I have nothing in com- 
 mon with that Dul linger whom the enemies of the Church and 
 of the Holy See load with praises." I adopt these words of 
 the illustrious Bishop Von Ketteler. 
 
 " Turn about is fair play," we are told. Let us read Dol- 
 linger's judgment of this " Church of England," so-called. I 
 quote from his great work entitled "The Church and the 
 Churches; or, The Papacy and the Temporal Power," Mc- 
 Cabe's translation : 
 
 "There is no Church that is so completely and thoroughly as the 
 Anglican, the product and expression of the wants and wishes, the 
 modes of thought and cast of character, not of a certain nationality, 
 but of a fragment of a nation, namely, the rich, fashionable, and 
 cultivated classes. It is the i*eligion of deportment, of gentility, of 
 clerical reserve. Religion and the Church are then i*equired to be 
 above all things, not troublesome, not intrusive, not presuming, not 
 importunate" (p. 145). 
 
 "The laws from the time of the Tudors, Henry, Edward, and 
 Elizabeth, declare the Supremacy over the Church to be an inalien- 
 able prerogative of the Crown. These statutes still exist in full 
 force. The King or the reigning Queen is in possession of the 
 Church ecclesiastical power, and that of the Bishops is only an ema- 
 nation of the Royal authority " (p. 155). 
 
 "Besides the Ministers and the Parliament, 'the Privy Council,' 
 since 1833, exercises a supremacy over religion or the Church. It 
 was appointed by Parliament to be the Supreme Court of Appeal in 
 
A Kkbuttee. 897 
 
 ecclesiastical disputes, whether concerning doctrine or discijjline, 
 and cimsists wholly or chiefly of laymen, who are in part not even 
 members of the Established Church " (p. 150). 
 
 " "When about the same time a desire for a certain indei)endent 
 Synodical action arose, the (Loudon) Times said : ' It ought to be 
 considered that this Chui-ch, to which the Parliament had given its 
 present form, possesses every attribute, every advantage, and every 
 disadvantage of a compromise. Her Articles and authorized Fornui- 
 laries are so drawn as to admit within her pale, persons ditfei-ing 
 as widely as it is possible for the pi-ofessors of the Christian i-eligion to 
 dilFcr from each other. Unity was neither sought nor obtained ; but 
 comjH'ehension was aimed at and accomplished. Thei-efore we have 
 within the Church ol England persons differing not merely in their 
 particular tenets, but in the rule and ground of their belief '" tp. 157). 
 
 "The Bishops are, on the whole, powerless concerning doctrine 
 and discipline ; and for fear of a long and exi^ensive lawsuit, they 
 seldom venture to proceed against a beneficed clergyman " (p. 157). 
 
 "The inextricable contradiction between the Thiity-nine Articles 
 which are essentially Calvinistic, and the sti-ongly Catholicized 
 Liturgj' originated in the circumstance of the age of the Reforma- 
 tion. The Articles were to be the dogmatic fetters binding the 
 clergy to Calvinism, and were onlj^ laid before them for signature. 
 But the Liturgy, with its prayers and sacramental forms, was in- 
 tended to prove to the people, who were still more Catholic than 
 Protestant, and who had to be threatened with pecuniary fines be- 
 fore they would attend the service, that their religion had not been 
 sensibly altered, and that the Old Catholic Church still really 
 existed " (p. 159). 
 
 ' ' Each of the two great parties in the Church cast on each other 
 an asjiereion of hypocrisy and disingenuousness with equal right; 
 for the one cannot sign the Cahnnistic Articles with inward convic- 
 tion, and the other can only accept the Liturgy, for which they 
 have an antipathy, for the sake of the benefits they receive, and 
 are obliged to wrest the meaning of liturgical forms in the most 
 violent manner" (p. 160). 
 
 " It may be said of the English Church, that it is like an Indian 
 idol, with many heads (and every one with different views) but very 
 few hands" (p. 171). 
 
398 Ii'SK, Ipsa, Ii'slm. 
 
 "On the whole the entire ex!8t<'nco of the E^tahliahed Church is 
 seriously threatened, and its dissolution only a question of time. It 
 is completely in the power of the House of Commons and of the 
 Cabinet constituted by the majority of that House, which already 
 counts among its Tuembers a considerable number of Dissenters who 
 are all enemies of the State Chureh, as well as Catholics, and it is 
 
 noi necessary to mention the Jews The dissolution of this 
 
 ill-connected organism will then follow; the profounder and more 
 earnest minds will withdraw from a Church in which the double 
 yoke of governmental authority and compulsory communion with 
 a foreign doctrine, will not allow them in honor and conscience any 
 longer to remain " (p. 173). 
 
 In the face of this crushing indictment of the so-called 
 "Church of England," Low grim is the hinnor of the Vicar's 
 use of Dollinger's name in this controversy ! Mark, too, that 
 in these extracts he is dealing with no debatable questions 
 such as led him into revolt against the Church, whose authority 
 nobody, more distinctly and emphatically than he, had pro- 
 claimed and defended. He here states purely historico-legal 
 ])ropositions which the world knows to be facts. The conse- 
 quences, too, which Dollinger foresaw must inevitably result 
 from these facts, are in full bloojn in the " Church of Eng- 
 land " to-day. 
 
 I am now in conflict with a representative of one of those 
 sects which are battling within the bosom of the Church of 
 England, namely. Ritualism. Let me illustrate the truth of 
 Dollinger's words, by giving your readers some examples of 
 Ritualistic practice in the Invocation of Saints. 
 
 My first quotation will be from one of their books entitled 
 "The Little Prayer Book," which we are told is intended 
 chiefly for heyinners in Devotion, and has been revised and 
 corrected by three priests. " Beginners in devotion^'' mark 
 you ! It contains instructions for Confession, and the Peni- 
 tent, when making his Confession to the Priest, is instructed 
 to say : " I confess to Almighty God, to Blessed Mary, to all 
 Saints, and to thee, my ghostly Father, that I have sinned 
 .... wherefore / leg Blessed Mary, all Saints, and thee, 
 my ghostly Father, to ^ray to the Lord our God for meP 
 A Petition to be used after Holy Communion runs as follows : 
 
A Ekduitek. 899 
 
 *' Let tl»e glorious and ever-Virgin Mary, the Mother of God, 
 tlie lilessed Ai)08tle8, Martyrs and Virgins, and all the C<nirt 
 of Heaven make supplication unto Thee on our behalf." Then 
 we have Hymns: "To the Holy Mother of God," and she is 
 (ioscrihed as " the all-holy, undetiled, and more than Blessed 
 ;Mary, Mother of God." This book also contains a hynm, " To 
 my Holy Angel Guardian," in which these verses occur: 
 
 *' Then for tliy sake, dear Angel, now, 
 More humble will I be : 
 But I am weak and wben I fall, 
 O weary not of me ! 
 
 *' Then, love me, love me, Angel dear, 
 And I will love thee more ; 
 And help me, when my soul is cast 
 Upon the eternal shore." 
 
 Again we have another devotional book called The English 
 Catholic's Vade Mecum. This contains Litanies of the Saints 
 and Angels. I coiUd fill colunms with the same sort of thing 
 from the most popular manuals of the Ritualistic sect. I have 
 in my Rejoinder (twenty-seventh letter), quoted from Little- 
 dale's book — Devotions to the Saints. I ask your readers to 
 refer to the extracts. The book is extensively used by Ritual- 
 ists to-day. The Vicar says that "the maturer views" of 
 Littledale are not in accord with those he expressed in the 
 "Preface" to this book, and which I have quoted in the lie- 
 joinder. What a confession ! What a confirmation of Bol- 
 linger's indictment. Now mark. The Twenty-second Article 
 of the famous Thirty-nine, says : 
 
 " The Romish Doctrine concerning .... (the) Invocation 
 of Saints is a fond thing vainly invented, and grounded upon 
 no warranty of Scripture, but rather repugnant to the Word 
 of God." 
 
 Now at his ordination Littledale " signed " these Articles, 
 and made the Vicar's " priestly vow " to " be ready, with all 
 faithful diligence, to banish and d. »'e away all erroneous and 
 strange doctrines contrary to God's Word." But ten years 
 
400 Ipse, Ipsa, Ipsdm. 
 
 afterwards, in the face of the above Article and his " priestly 
 vow " to obey its injunctions, Littledale publicly advocates the 
 practice of the Invocation of the Saints, replies to objections 
 against it, and proclaims that the Christian who neglects it 
 " fails to avail himself of a privilege." The Vicar now in- 
 forms us that his Master, and " Scholar " of the ChurcJi Times 
 has changed his " views." That is it, precisely. " The Eng- 
 lish Church," says Dollinger, "is like an Indian idol, with 
 many heads (and every one with different views)." To have 
 "^>^V^^J5" and to be '■^ viewy" is the sum and substance of An- 
 glican teaching ; and it is a matter of the very least conse- 
 quence, whether the views of to-day contradict the Thirty-nine 
 Articles or be in accord with the views of yesterday. Indeed, 
 the more widely the views of a Parson differ from each other, 
 from day to day, the better — since he thereby exhibits to per- 
 fection that vieioiness which is the leading feature of Anglican 
 theology. Littledale's vagaries on the Invocation of Saints 
 illustrate this to a nicety. When he " signed " the Articles 
 and made his " priestly vows " he had one set of views ; when 
 he wrote the " Preface " to the book entitled " Devotions for 
 the Communion of Saints," he had another set ; and now the 
 Yicar announces that he has still another 1 " Comprehension 
 was aimed at and accomplished " in the Church of England, 
 say the London Times and Dollinger. I should think so. 
 
 And now let me call attention, on the same subject, to the 
 Treasury of Derotion^ a popular book with Ritualists in this 
 Province — yes, in the " Mission Church " in this very city. 
 It is pirated almost verhatim from our prayer books, especially 
 from our Golden Manual. It has prayers for the intercession 
 of Saints and Angels. Here is one : 
 
 " May the intercessions of the holy Mother of God, of the Proph- 
 ets, of the holy Apostles, of tlie Martyrs, help me! May all the 
 Saints and Elect of God pray for me, that I may be worthy with 
 them to possess the Kingdom of God. Amen." 
 
 And again : 
 
 " May the holy Angels, especially my own Guardian, keep watch 
 around me throughout this night, to protect me against the assaults 
 
A Rebutter. 401 
 
 of the evil one, to suggest to me holy thoughts, to defend me against 
 all dangers, to lead me in the perfect way of peace, and to bring me 
 safe at length, to my home in Heaven. Amen." 
 
 And again, in the prayers for the Dead (when the soul has 
 departed) : 
 
 " May the Holy Ones of God succor him ; may the Angels of God 
 receive and bear his soul and present it before the Face of the Most 
 High. 
 
 V. May Christ, Who has called thee, receive thee ; may the 
 Angels carry thee into Abraham's bosom. 
 
 R. Receive his soul, and present it before the Face of the Most 
 High ! 
 
 V. Grant him eternal rest, O Lord ; and let perpetual light shine 
 upon him. 
 
 R. May the Angels of God receive and bear his soul, and present 
 it before the Face of the Most High. 
 
 " This is ' comprecation ' only, which, notwithstanding my 
 change of view, I still think quite defensible," exclaims Little- 
 dale, as quoted by the Vicar. Rubbish ! The distinction is as 
 obsolete as the word. Here we have a sample of " Jesuitical ' 
 jugglery in true ritualistic style. Is it not benesith contempt ? 
 
 I have said that the Treasury of Devotion was a " crib " — 
 especially from our Golden Manual. Let me give your re^\- 
 ers an opportunity Ix) test my statement, in the above pray^/s 
 for the Dead. Here is the language of the Golden Maiiual : 
 
 "Come to his assistance, ye Saints of God; come forth to meet 
 him, ye Angels of the Loi-d, receiving his soul, offering it in the sight 
 of the Most High. 
 
 V. May Christ receive thee. Who hath called thee, and may the 
 Angels conduct thee to Abraham's bosom. 
 
 R. Receiving his soul, offering it in the sight of the Most High. 
 
 V. Eternal rest give unto him, O Lord, and let perpetual light 
 shine upon him. 
 
 R. Offering it in the sight of the Most High. 
 
 What do your readers think of that ? Tlie simple fact is 
 that the "Priest," who "compiled" the Treasury, gives a 
 slightly different English translation of the Latin of the Golden 
 Manual from that which the Golden Manual itself has. That 
 
402 Ipsk, Ipsa, Ipsum. 
 
 is absolutely the only difference. I see no room for choice 
 between them. But now for the joke of this farce. 
 
 The "Priest "who "compiled "the Treasury "desires to 
 withhold his name," and the book is edited by the Rev. 
 " Father "(!) Carter, one of the most notorious Ritualists in 
 England. In the Preface to the " third edition " of the book 
 Carter says ; 
 
 "In preparing the Treasury the desire was to supply a body of 
 devotions in faithful accordance with the truest standards of the 
 mind of the Church of En .^land, and, in trust that this rule had 
 been observed, it was thought better to commit the book to the test 
 of general approval rather than seek any authoritative sanction to 
 its contents." 
 
 " The truest standards of the mind of the Church of Eng- 
 land," according to the Ritualist Carter, are to be found in 
 Catholic Prayer Books — and in the shape of prayers invocatory 
 of the Saints and Angels, and for the Dead, both of which are 
 condemned by the Twenty-second of the Thirty-nine Articles 1 
 Do your readers wonder that " it was thought better " not to 
 " seek any authoritative sanction " for the Treasury f Im- 
 agine the Rectors of the " Stone Church " and of " Trinity," 
 in this city, reciting from the Treasury its prayers for the 
 Dead over the remains of some deceased member of their con- 
 gregation ! I do believe that so far as the late lamented mem- 
 ber was concerned, it would prove to be but a case of sus- 
 j^ended animation. 
 
 In the face of all this, need I weary your readers with 
 another word on tha in-toto rejection by the Church of Eng- 
 land, of the Invocation of Saints? The practice is spreading 
 every day in spite of the Thirty-nine Articles — and the Ritu- 
 alists deserve all the credit for it. And yet these hypocriti- 
 cal pseudo-" priests " daily insult their Teacher — the Catholic 
 Church, the True Witness who has been teaching for nearly 
 two thousand years the very truths which they have been re- 
 hearsing for about twenty^ which they learned by listening out- 
 side her door, and but for her would never have learned at all. 
 
 Twelfth Letteb. — The same subject is continued in this 
 
A Rebutter. 403 
 
 letter without a particle of argument not fully answered in my 
 Hcjoinder. 
 
 Thirteenth Letter. — The best thing in tliis is a sort of In- 
 dex to the information given him in my Rejoinder. Tlianks 1 
 The balance of it is a long quotation from Cardinal N^ewman's 
 " Letter to Pusey," which I have already fully discussed. Tlie 
 closing words are: "They seem to me like a bad dream." 
 This, too, I have explained in the twenty-fifth letter of my 
 Bejoinder. 
 
 Fourteenth, Fifteenth, and Sixteenth LEriERS. — I am 
 here reminded that " the way of him that is laden with guilt is 
 exceedingly crooked." He continues to repeat in these letters 
 all maimer of rubbish on tlie Invocation of Saints, St. Liguori, 
 and the Haccolta. Evidently, " this way madness lies." What, 
 I ask your honest readers, what is the use of it all, in the face 
 of the very full explanation I have given of Catholic doctrine, 
 and in the face of the quotations I have made from Bitualistic 
 books of devotion ? Ritualistic practice admits our principle, 
 and no amount of such stuff as we have here can avail with 
 honest men. 
 
 He has, however, dared to accuse me of garbling. As usual, 
 the accusation is the offspring of his malice, and a deliberate 
 attempt to misrepresent. Now, mark. In the eighteenth let- 
 ter of the Rejoinder I was not discussing the Invocation of 
 Saints, and therefore did not even refer to it. I was engaged 
 in showing the homage the AVorld paid to the great maternal 
 sanctity of the ever-blessed Mother. I alleged that only the 
 Ritualist controversialist of the Littledale stripe is bettor when 
 he treats of Her. To prove this assertion, I gave selections 
 from the writings of Bishops Hall, Pearson, and Ilioks, and 
 from those of George Herbert, Keble, and Frank — "a few 
 choice minds in Anglicanism," but I took care to jKjint out 
 that their thoughts were not Anglican thoughts ; their truo 
 home was the Catholic Church. And now the Yicar accuses 
 me of '"garbling," because having called these writers as wit- 
 nesses to one point, I did not also offer their evidence on an- 
 
404 Ipse, Ipsa, Ipsum. 
 
 other point absolutely alien to the question in hand. What a 
 mud-head ! This explains very clearly the disf^raeeful confu- 
 sion, and the utter lack of logical argument that characterizes 
 the Strictures. 
 
 Again he returns to St. Liguori's Glories of Mary and the 
 Raccolta. He says : 
 
 "These devotional books, we know(!) abound in direct appeals 
 to the Virgin for every kind of gift, temporal and eternal." 
 
 Xow, if he means by this to assert that these books either 
 encourage or authorize Catholics to suppose that our Blessed 
 Lady has power in herself to bestow spiritual gifts or temporal 
 gifts either, then it is a calumny either very criminal in its 
 ignorance or quite characteristically satanic in its malevolence. 
 From my knowledge of the debauched state of the man's 
 mind, I believe it to be both. For we Catholics know, on the 
 contrary, that there is not even the most superficial appear- 
 ance of sucii a result ensuing. Indeed, the very cause of that 
 spiritual attraction which devotion to Mary possesses for the 
 great body of Catholics, is their regarding her as a fellow- 
 creature, — else, I admit, it would be absolutely indefensible. 
 
 But if he means to assert that these books encourage a reli- 
 ance on the intercession of the Mother of Jesus with her Ador- 
 able Son to obtain from Him spiritual and temiporal gifts for 
 those who strive to imitate her virtues — then, well may I ask 
 him, in the words of St. Paul : " Did (this) Word of God come 
 out from you or came it only to you?" For once he is in 
 accord with Holy Scripture, and I felicitate him on his blun- 
 der: he never meant it. 
 
 Does the Bible encourage this reliance ? First, as to spiritual 
 gifts. Why, the very first nn'racle wrought by our Divine 
 Saviour was in the spiritual or supernatural order, and it was 
 wrought through His Blessed Mother's mediation. The mys- 
 tery of the Incarnation had no sooner been accomplished in 
 Mary, than she rose up and went into the hill country " with 
 haste," to visit her cousin Elizabeth. What was the result of 
 the interview between these two higlily-favored women ? More 
 stupendous than the creation of worlds. " And it came to pass 
 
A Eebcttek. 405 
 
 that when Elizabeth heard the sahitation of Mary, the iufant 
 leaped in her womb." I^ow the Catholic belief, in which 
 Pusey heartily concurred, is that John the Bai)tist was sancti- 
 fied, was cleansed from original sin, at the moment when he 
 *' leaped " in Elizabeth's bosom ; and the precise moment 
 chosen for its accomplishment was when the voice of Mary's 
 ' greeting sounded in Elizabeth's ears. For Christ tlien spoke 
 by the mouth of His Mother, and John heard by the ears of 
 Elizabeth. No sooner has Mary spoken than Elizabeth 
 " was filled with the Holy Ghost, and she cried out with a loud 
 voice and said : Blessed art thou amongst women and blessed 
 is the fruit of thy womb. And whence is this to me that the 
 Mother of my Lord should visit me ? For behold, as soon as 
 the voice of thy salutation sounded in my ears, the infant iu 
 my womb leaped for joy T 
 
 " And whence is this to me that the Mother of my Lord 
 should visit me ? " What a marvellous speech ! The very God 
 Incarnate was also present at the very same moment ; and yet 
 Elizabeth speaks explicitly, not of His visit, but of His 
 Mother's ! Mary is now the Temple of the Holy Ghost, filled 
 with His presence, so that it overflows all around. She had 
 told nothing to Elizabeth, but the very voice of her sahitation 
 has sufficed. I do not at all attempt to draw out the awful 
 significance of the simple Gospel recital, or to voice the soul, 
 stirring, heart-piercing, reason-bewildering reflections suggested 
 by it. Able hands and loving Catholic hearts have done all 
 that, and I need not intrude. 
 
 Now, will the Vicar deny that in this instance Mary was the 
 medium of spiritual gifts and graces to St. John the Baptist ? 
 Yes, he would give the lie to God Himself, as lie has done 
 before, to score a point against Rome. 
 
 And second, as to temporal gifts. Here again the very first 
 jyvhlic miracle performed by our Blessed Lord was in the tem- 
 poral or physical order, ajid it, too, was performed at Cana 
 through Mary's intercession. " Tliey have no loine.''^ How 
 exquisitely tender is the thoughtfulness implied in these few 
 and simple words ! The heart of the woman and the mother 
 speaks. "They have no wine," — that seems to us but a trifling 
 
406 Ipse, Ipsa, Ipscm. 
 
 matter, only a qiieBtioii of a little chagrin and annoyance to 
 the hosts and young married folks, and not an occasion of suf- 
 ficient solemnity for the first display of Christ's Divine Power. 
 But Mary, full of tenderness for the natural feelings of her 
 friends, feels for their emharrassment, and unHollcited interests 
 herself for their relief. She has perfect faith and confidence 
 both in the power and in the goodness of her Divine Son. She 
 does not command, she does not even ask. She confines her- 
 self to the most simple statement of their wants. " They have 
 no wine" — she whispered to Him whose creative j^'a^ first 
 broke the silence of eternity, and rather than reject a mother's 
 prayer. He anticipated the eternal decrees : 
 
 The modest water saw its God — and blushed ! 
 Nympha pudica Deum vidit et erubuit. 
 
 Will the Vicar deny that in "this beginning of miracles" 
 there is any evidence of the power of Mary's influence with 
 her Divine Son ? And will he also deny that there is anything 
 to encourage us to have recourse to her intercession for even 
 temporal gifts? 
 
 Tlie Son of God in His Sacred Humanity, not, of course, in 
 His Divine Nature, nor in any matter which is proj^er to Him 
 only in that nature, was subject to Mary here, and obeyed her 
 (St. Luke ii. 51); and as the two natures remain in Him for- 
 ever distinct, two natures in one person, I know no reason for 
 supposing that the relation, and whatever jiertains essentially 
 to it, between the Mother and the Sou in His human nature, 
 are not precisely, save that both are now in a glorified state, 
 what they were when on earth. "We are not to suppose the 
 soul loses in the future life the habits of this, and therefore we 
 must suppose that the habit of obedience, love, and reverence 
 of our Divine Lord to His holy Mother here are still retaine<l. 
 Therefore, we conclude surely that her will, always one with 
 God's will, because moved by the Divine charity, is still re- 
 garded by Him as the will of His Mother, and has that weight 
 with Him that the right will of a mother nmst always have 
 with a good, loving son. 
 
 Since, then, /or her sake, at the wedding at Cana He even 
 
A Rebutter. 407 
 
 anticipated the hour He Lad resolved upon for the manifesta- 
 tion of His own glory, what may we not expect that He will 
 do for her when the hour of glorifying her throughout all the 
 the earth is come ? 
 
 In the twenty-third letter of the Rejoinder^ I drew out a 
 parallel between those objections which the Protestant is so 
 fond of adducing against the Catholic veneration of Mary, and 
 those which a Unitarian might allege against the worship of 
 Jesus Christ. Now, of course, every believer in the Trinity who 
 has practiced the worship of the God-Man, knows experiment- 
 ally that there lurks a monstrous fallacy in the Unitarian's 
 argument. But, then, in like manner, every Catholic who has 
 practiced devotion to our Blessed Lady, knows experimentally 
 that there lurks a monstrous fallacy in the Protestant'' s argu- 
 ment. Referring to this parallel, the Vicar makes this cow- 
 ardly statement : 
 
 '* His long and flimsy argument in the person of an Unitarian, 
 claims no remarks. Any tyro m a diviuity scliool could as easily 
 as my opponent ' draw out an overwhelming Trinitarian answer. ' " 
 
 Indeed ! But this Ritualistic " tyro " does not attempt it. O, 
 no! Something more than a supply of divinity "scraps " is 
 required to meet the Unitarian's objection. Let me, then, as- 
 sure Bishop Kingdon that, -when he puts forward a " tyro " 
 competent to give an unanswerable reply to the Unitarian, I 
 will be on hand to give a reply, equally unanswerable, to those 
 objections urged by Protestants against the Catholic's devotion 
 to '• Mary the Mother of Jesus." 
 
 One word more on these Letters. Bishop Colenso, Pusey's 
 "heathen," but a Jiame of far greater authority in the Angli- 
 can Church than that of Bishop Kingdon will ever be, in 
 writing to the London Times, quoted eleven texts of Scrii)ture 
 to prove that prayer ought not to be offered to our Blessed 
 Lord. Again : all the world still remembers the No-Popery 
 frenzy that broke out in England M'lien Pius IX. re-established 
 there the Catholic Hierarchy. On that occasion the mob, 
 feeling by a true instinct that it could do nothing else so pain- 
 ful to all Catholics, proceeded publicly to burn in ^'(^^y the 
 
408 Ipse, Ipsa, Ipsijm. 
 
 ever Blessed Mother of their Saviour, and (who can write it 
 without a shudder !) even our Divine and Crucified Redeemer. 
 They knew not what they did. The insult was intended, not 
 for Him, but for CathoHcs. Who was the more consistent — 
 the Enghsh mob, or Pusey's Episcopal " heathen " ? 
 
 Seventeenth Letter. — The object of this letter is, to cover 
 up the infamy that attaches to his publication of the forged 
 speech of Bishop Strossmayer, in the columns of the CJmrch 
 EclectiG. He manages to repeat, over and over again, the 
 rubbish of the anonymous scribblers and defamers — Janus, 
 Quirinus, and Pomponio Leto. This sort of evidence is the 
 very life-blood of the Ritualist brain. Happily, now-a-days. in- 
 telligent men do not form their judgments on such authority. 
 
 He adduces, too, a private letter to support a contemptible 
 calumny on the memory of the honored dead — His Grace, the 
 late Archbishop Connolly. This was so effectively disposed of 
 at the time by His Lordship, Bishop Rogers of Chatham, that 
 I give his letter in the Appendix A. 
 
 Now, his conduct in regard to the forged speech of Bishop 
 Strossmayer is simply %ale. In one breath he admits its spuri- 
 ousness, in another he asserts that substantially it came '' from 
 the lips of the eminent Croation Bishop himself." And yet 
 he wriggles and squirms ; but he winds up by rebaptizing his 
 own monstrosity with Ritualistic " bell, book, and candle," and 
 says : 
 
 " I shall be glad to forward a copy of it to any person who 
 will send me a stamped and addressed envelope and a two-cent 
 stamp." What impious malignity and mendacity! Only 
 shortly before he had told your readers, that some anonymous 
 donor had sent him a copy. Now he confesses that he has a 
 stock on hand, and is only intent on recouping his loss on a 
 bad investment. The " copy " he advertises, is published at 
 " one-halfpenny,^'' and he says nothing to his prospective cus- 
 tomers about the discount, which the pamphlet announces will 
 be allowed to persons purchasing "quantities for gratuitous 
 distribution." That is hardly fair ; but I will be satisfied if 
 he infonn the public, through your columns, that he has ex- 
 
A Rebuttkr. 409 
 
 pended the profits of tlie transaction in "evangelizing the 
 heatlien" — tliat is to say, in spreading genuine Iiitiialistic 
 l^rinciples and practices, among the Rectors of the Anglican 
 Churches and their congregations in this city, who now so 
 cordially anathematize him and liitualism. 
 
 Let us now hope, however, that this cowardly libel on the 
 * venerated Bishop Strossmayer is at an end. Since I finished 
 my Rejoinder, the Bishop has written a letter anent this for- 
 gery to Bishop Maes, of Covington, Kentucky, who Lad sent 
 him the " famous speech." I give it in the Aj^jpendix B. 
 Comment is needless. 
 
 There is a wondrous law of compensation running through 
 human existence. The unfortunate Pigott, when caught in a 
 like infamy with that of the Vicar, paid the penalty of out- 
 raged truth with his life, and like another Judas, " went out " 
 and blew out his miserable and mischievous brains. How does 
 the Vicar propose to atone for his crime ? 
 
 Eighteenth Letter. — Here he returns once more to the 
 imhappy Littledale and his Plain Reasons, the Vicar's theo- 
 logical text-book and vade tnecxim. It need not detain us long. 
 I alleged that it had been " kicked out " by the " Protestant 
 Defence Association." This is tnie, and the Vicar has not 
 dared to deny it. I also referred shortly to the arraignment of 
 the book by the Rev. Dr. Lee, an Anglican clergyman. For 
 the sake of the numerous Protestant witnesses I give his letter 
 in the Appendix C. Father Ryder's Catholic Cojitroversy is 
 an answer in detail to the Plain Reasons. 
 
 Nineteenth Letter. — Here again he displays the most 
 shocking malice and bewildering ignorance in what he asserts 
 " concerning the presence of the Blessed Virgin in the Euchar- 
 ist," as he expresses it. Let your readers turn to the twenty- 
 sixth letter of the Rejoinder for a full and clear answer to his 
 stupid calumnies here. His " opponent's edition of it " can, 
 and will be accepted by all honest men, who value truth and 
 desire to learn the true Catholic teaching. 
 
 I beg, however, to ask thoughtful attention to some other 
 
410 Ipse, Ipsa, Ii-sim. 
 
 remarks here. In the opening letter of his first Strictures, he 
 proelaiined tliat he was bound hy his " priestly vow " to " be 
 ready with all faithful diligence, to banish and drive away all 
 erroneous and sti'ange doctrines contrary to God's Word.'' 
 Let us see how he has kept the " vow.'' 
 He writes as follows : 
 
 "The next exagj^eration to be exposed is based upon the unwar- 
 rantable assumption tbat tlie Blessed Virgin bad full knowledge of 
 all tbat was inii)]ied in Gabriel's message; tbat she fully realized 
 that she bore in lier body a Divine Person." 
 
 That is, if lie knows what he says, he denies that Mary 
 realized the mystery of the Incarnation wrought in her by the 
 power and operation of the Holy (Ihost. What more could 
 an avowed athois-t say ^ Did Pusey's Episcopal "heathen," 
 Colenso, ever utter a blasphemy more contrary to "God's 
 Word " i 
 
 Let us consider, then, for a moment the tremendously awful 
 interview between the Archangelic messenger and Mary, set 
 down from Mary's own lips in St. Luke's Gospel. God's 
 envoy unfolds to her in detail the Royal secret with which he 
 had been entrusted : 
 
 " Behold thou shalt conceive in thy womb, and shalt bring forth 
 a Son ; and tliou slialt call His name Jesus. 
 
 "He shall be great, and shall be called the Son of the Most High : 
 and the Lord God shall give unto Him the throne of David His 
 father: and He shall reign in the house of Jacob forever, 
 
 " And of His Kingdom there shall be no end. 
 
 "And Mary said to the Angel: How shall this be done, because 
 I know not man? 
 
 "And the Angel answering said to her: The Holy Ghost shall 
 come upon thee; and the power of the Most High shall ovei-sbadow 
 thee. And therefore also the Holy which shall be born of thee, 
 shall be called the Son of God. 
 
 "And Mary said: Behold the handmaid of the Lord: be it done 
 unto me accoi'ding to thy word." 
 
 But the Yicar asserts that Mary did not " fully realize " the 
 consequences of the consent thus given ! Well, consider again, 
 Mary's visit to Elizabeth : 
 
A Rebctter, 411 
 
 "And (Mary) entered into tlie house of Zachary, and salutod 
 Elizabeth. 
 
 "And it came to pass, that when Elizabeth heard tlie sahitation 
 of Mary, the infant leaped iu her womb: and Elizabeth was filled 
 with the Holy Ghost : 
 
 "And she cried out with a loud voice, and said: Blessed art thou 
 amon^ women ; and blessed is the fruit of thy womb. 
 
 "And whence is this to me, that the mother of my Lord should 
 come to me? 
 
 "For behold, as soon as the voice of thy salutation sounded in 
 my ears, the infant in my womb leaped for joy. 
 
 "And blessed art thou that hast believed; because those things 
 shall be accomplished that were spoken to thee by the Loixl." 
 
 Kow Mary had not disclosecl her mighty secret even to tins 
 Baint, her cousin. But Elizabeth " was tilled with the Holy 
 Ghost," and by His infused light she understood the niysteiy 
 of the Incarnation which God had wrought in Mary. In 
 raptures of delight and astonishment, Elizabeth pronounced 
 her blessed above all other women, because she was made by 
 God the instrument of His blessing to the world, and of re- 
 moving the malediction which through Eve had been entailed 
 on mankind. But the " fruit of her womb " Elizabeth called 
 blessed in a sense still infinitely higher, because He was the 
 boundless source of all the graces, by wlioi'^ only Mary herself 
 was blessed. Tiien Elizabeth, turning her eyes upon herself, 
 cried out — Wlience is this to me that the Mother of my Lord 
 should visit me ? She calls the Child of Mary her Lord, sig- 
 nifying that she knew He was God ; and she declares herself 
 honored far above her deserts, to have received the visit of the 
 Mother of God. She herself liad conceived one greater than 
 the prophets, but Mary held in her bosom the eternal Son of 
 God, Himself true God. But bound by his " priestly vow " 
 the Vicar denies that Mary " fully realized " what Elizabeth 
 by the inspiration of the Holy Ghost, here proclaims " with a 
 loud voice " — so that even he might hear. 
 
 What, again, shall I say of the 2La<jnificat — that proplietic 
 announcement of the glory of Christ and His Mother ? It is 
 not for me, in this place, to draw out the sublime reflections 
 it suggests to the Catholic heart. For my present purpose it 
 
412 Ipse, Ii'sa, Ipsum. 
 
 is eiiongli simply to read it : " And Mary said : My soul doth 
 magnify tlie Lord : and n)y spirit hatli rejoiced in God my 
 Saviour." "//i God my Saviour,^'' sings Mary. " That is an 
 exaggeration" — cries the Vicar, — "she did not 'fully realize' 
 what she was saying! " " Behold from henceforth all genera- 
 tions shall call mo blessed. Because He that is mighty hath 
 done great things to me : and holy is His name " — proclaims 
 Mary. "That is another mistake" — cries the Vicar, — "she 
 had no idea what the ' great things ' were which the Almighty 
 had done to her." Could any ^tie have imagined beforehand 
 that a professed believer in Christianity would make so wild an 
 assertion as that which I have here been considering? 
 
 Beyond the above suggestions, I do not propose to discuss, 
 at this stage, Mary's place according to the Gospels. My chal- 
 lenge on that subject still stands. But do Protestants ever 
 reflect on the importance of her testimony as a witness to the 
 Gospel ? The grand mystery of our Faith is the Incarnation 
 of the Word of God. In the Divinity of Christ the whole of 
 Christianity is summed up, and it is but an empty sound — for 
 Redemption vanishes away, the Cross falls — if the Crucified 
 was not God. 
 
 Now, it has pleased God that there should be but one wit- 
 ness to the truth of this fundamental mystery, upon which the 
 whole doctrine of the Apostles hangs ; that one person only 
 should be our guarantee with regard to those details which 
 chiefly characterize the Incarnation, — and this sole witness, 
 this one guarantee of our Faith, is Mary of Nazareth. This 
 fact is indisputable. She was alone with the Angel when the 
 great mystery was announced and accomplished. It was from 
 her only that the Apostles could receive the knowledge of it, 
 and transmit that knowledge to us. And if, says St. Ambrose, 
 St. John speaks more clearly, and after a more sublime man- 
 ner than the rest, of the mysteries of the Incarnate Word, it is 
 because he was more closely connected with her who was the 
 very Temple in which those heavenly mysteries were accom- 
 plished. God, moreover, chose that Mary should be the faith- 
 ful and mute depositary of this mystery during the whole time 
 of her Son's life upon earth ; He chose that she should keep 
 
A Kebutter. 413 
 
 tlie secret inviolable during all these years. The Heavens, 
 Angels, and the very stars will proclaim His Birth and Ills 
 glory. Prophets and Saints will receive Him in His Temi)]e ; 
 the Apostles and great wonders on earth and in heaven will 
 herald His work to the very ends of the world. All the 
 mighty ones of the earth, all the saints, wise men and kings, 
 all peoples will acknowledge Him and pay homage to His 
 power. And all this Matnf knew. The Angel had an- 
 nounced it to her, and presently after, in the Magnificat, the 
 Holy Ghost inspired her with words of prophecy which allude 
 to her secret but do not betray it. Even Calvin admits all this. 
 He says : 
 
 "God chose that the treasure of this exalted mystery (the Incarna- 
 tion) should be n)ade over to the charge of the Virgin, and be as 
 though buried in her heart, in order that sliortly afterwards, wlien 
 the fitting time Avas come, it might be communicated to all the 
 faithful " (Calvin's Commentary upon the Harmony of the Gospels, 
 p. 49). 
 
 Mary is therefore our only witness, not alone to the Incar- 
 nation, but also to the Visitation, to the Nativity, to the Ado- 
 ration of the Wise Men, to the Presentation in the Temple, to 
 the Flight into Egypt, to the Wisdom o^ Jesus among the 
 Doctors, and to the first thirty years of the Life of our Divine 
 Lord upon earth. This is expressed in the Gospel in quite a 
 characteristic way. When speaking of the great testimonies 
 borne to Jesus during His infancy, it repeats three times : 
 "•And Mary kept all these wards and pondered them in her 
 heartP " That is to say," observes Calvin, a second time, " that 
 this treasure was entrusted to her to keep it in her heart, until 
 the fitting time came when it was to be made manifest to oth- 
 ers." Observe, too, that in spite of very critical circumstances 
 that might have seemed to make it the duty of the Blessed 
 Virgin — certainly, her interest — to speak sooner, yet she kept 
 the secret locked up in her own breast so long as Jesus re- 
 mained upon earth. Her husband, St. Joseph, m the inscru- 
 table providence of God, is allowed to conceive doubts of 
 Mary's chastity, yet even under this most painful trial she does 
 
414 IrsE, Ipsa, Ipsum. 
 
 not open her moutli to reveal her Divine Maternity, but in 
 silent patience awaits her justification from God. But now 
 the time is come that she should speak, and the secrets of 
 God's wisdom and power, and the hidden counsels of His love, 
 whereof she alone of creatures had before been fully cognizant, 
 are by her revealed to the Apostles and Evangelists. 
 
 " And Mary kept all these things and pondered them in her 
 heart." Your readers will note that this is the language of St. 
 Luke, in whose Gospel all the particulars of the Birth and 
 Infancy of Jesus are far more fully recorded than by any other 
 of the Evangelists. Speaking of the human sources of his 
 knowledge, he says that "he has diligently attained to all 
 things from the beginning, according as they have delivered 
 them unto us who from the beginning were eye witnesses and 
 ministers of the AVord." Mark that significant phrase, so em- 
 phatically repeated — ''from the beginning." Who was such 
 an eye witness "from the beginning"? None but Mary. 
 The learned Protestant connnentator, Grotius — no " sacerdotal 
 pretender" — has observed that " St. Luke seems to have men- 
 tioned this fact of Mary's habit of thoughtful meditation upon 
 the words and deeds of her Divine Son and of others in His 
 regard, precisely because she was the authority fi-om whom he 
 had received the narrative that he was recordmg. "Quod 
 ideo videtur a Luca expressum, quia ipsam habetat harum nar- 
 rationem Aiictorem " (Grotius, Annot. in Quatxior Evan- 
 (jelid). 
 
 It is true that the Mystery of the Incarnation had been in 
 some measure revealed to St. Joseph by the Angel sent to 
 reassure him as to the spotless purity of Mary and to command 
 him to take her to his home ; also to Elizabeth at the time of 
 the Visitation, when she exclaimed: "Whence is this to me 
 that the Mother of my Lord should come to visit mo " \ But 
 both of these witnesses, there is every reason to believe, had 
 been dead long before the close of our Lord's life upon earth, 
 and we may be quite certain tliat God did not allow these hid- 
 den things to be revealed before His Resurrection, according 
 to His own ex]H'ess connnand with reference to the Transfigu- 
 ration and other tokens of His Divinity. I repeat, then, Mary 
 
A Rebutter. 415 
 
 was tlie one only witness who could speak to the very founda- 
 tion of the Christian Faith. Her pure heart is thus our Lord's 
 first Gospel. In that virginal and maternal heart, now conse- 
 crated by a whole life of silence, of humility, and of holy re- 
 serve, we read transcribed by St. Luke, the account of the 
 great event of the Incarnation of the Son of God. To that 
 event, as to their basis, all the other events and all the other 
 evangelical mysteries refer. Whence the beautiful saying of 
 St. Ildephonsus, when he calls the Blessed Mother " God's 
 Evangelist, under whose discipline the AVord made a Child 
 was brought up." 
 
 My object, in what I have jnst said, has been simply to sug- 
 gest to thoughtful Protestants the beautiful harmony and pro- 
 portion of everything connected with Mary's position in the 
 Gospel record of the scheme of Man's Redemption ; and fur- 
 thermore to ask them this question : Whose doctrine in her 
 regard is the more evangelical f Yours — who see in her an 
 ordinary woman, a saint it may be, but nothing more, or ours 
 — who confess her to be Mother of God, our Redeemer, and 
 who render her the honor due to that dignity? 
 
 To proceed. In this connection, and to give some color to 
 the statement which I have just considered, the Vicar has been 
 guilty of a most dastardly infamy. I ask the most thoughtful 
 attention of your readers while I expose it. 
 
 In the two closing paragraphs of this letter ho names these 
 Fathers : Origen, Basil the Great, Jerome, Tertullian, Chrys- 
 ostom, St. Cyril of Alexandria, Gregory Xaziauzen, and Am- 
 brose. He gives a quotation from St. Cyril, and then says : 
 
 " I cite them not in order to parade their opinion on certain 
 texts as infallible authority, but simply to show that it was far 
 from the Church's mind of the early centuries to suppose that 
 the Virgin apprehended the mystery of which she was the 
 willing instrument" (that is, the Incarnation). 
 
 A more monstrous falsehood was iiever penned. There is 
 not ONE Father whom lie can cite for any such proposition, 
 since, iis we have seen, it is directly contrary to the Gospel. It 
 is the offspring of a malevolent heart and a muddled brain. 
 And, moreover, he stole the objection, such as it is, from Car- 
 
416 Ipse, Ipsa, Ipsum. 
 
 dinal Kewman, without giving his answer, because had he done 
 80, like Pusey he would have had nothing to say. Let me 
 explain. 
 
 Cardinal Newman, in his " Letter " to Pusey, is inquiring 
 into the doctrine of Antiquity on the subject of Mary's pre- 
 rogatives. Now the world admits that he is a theologian too 
 candid and fearless to put out of sight or explain away adverse 
 facts from fear of scandal, or from the expediency of contro- 
 versy. And here he proves that he merits the distinction 
 accorded him. Pusey did not take the point in his Eirenicon, 
 to which the Cardinal is replying. He raises it himself in 
 these words : 
 
 "It is true that several great Fathers of the fourth century do 
 imply or assert that on one or two occasions she did sin venially or 
 showed infimjity. This is the only real objection which I know of; 
 and as I do not wish to pass it over lightly, I propose to consider it 
 at the end of this Letter." 
 
 And he does consider it in J^oie 3 to his Letter, — a piece of 
 exegetical writing not to be paralleled in our language. I can 
 assure your readers that the supposed difficulty, put by Cardi- 
 nal Newman himself, vanishes into thin air. The Fathers 
 spoken of are St. Basil, St. Chrysostom, and St. Cyril of Alexan- 
 dria. His commentary on these occupy twenty-four pages, 
 and I do not propose to mangle it. In the second volume of 
 the Eirenicon, which is a reply to the Cardinal's Letter, Pusey 
 has not only not one word to say against his exposition, but, 
 on the contrary, expresses his agreement with the Cardinal in 
 these most striking words : " I have not spoken as those Fathers 
 spake, for whom you apologize, and whose language you ex- 
 plain. / could neither use it nor cite it, and I mm'vel that 
 they xised' it.^^ The coarse spirit of my opponent is not 
 troubled with such delicate qualms. 
 
 But I am concerned now only with the Vicar's assertion that 
 these Fathers show that the Blessed Virgin did not apprehend 
 the mystery of the Incarnation. When he made this statement 
 he had Cardinal Newman's open page before him, for from it 
 and Littledale he " cooked up " his monstrosity. Yet St. Basil 
 in his Epistle, on that very page, emphatically affirms that 
 
A Rebutter. 417 
 
 Mary had " the secret knowledge of the Divine Conceptions^ 
 and that she " had been taught from above tlie things concern- 
 ing the LordS^ On the same page, too, and under the Vicar's 
 eyes, St. Chrysostom says that Mary, on liearing the Angel's 
 word, " searcJied what was the nature of the salutation^'' and 
 knew the ^^ clear fact" of the Incarnation before she gave her 
 consent. Now what is all this but the Gospel record already 
 discussed ? But what have I to say in reply to his quotation 
 from St. Cyril ? It has nothing at all to do with the question 
 whether or not Mary " apprehended the mystery " of the In- 
 carnation. Cyril is discussing whether the Blessed Virgin 
 actually doubted at the crucifixion. Here is Cardinal New- 
 man's answer : 
 
 "As to St. Cyril .... he does not, strictly speaking, say more 
 than that our Lady was g^evously tempted. This does not imply 
 sin, for our Lord was ' tempted in all things as we are, yet without 
 sin.'"' 
 
 And again, he observes: 
 
 "On the other hand, we admit, rather we maintain, that except 
 for the grace of God, she might have sinned ; and that she may have 
 been exposed to temptation in the sense in wliieh our Loi-d was ex- 
 posed to it. Though as His Divine Nature made it impossible for 
 Him to yield to it, so His gi-ace preserved her under its assaults 
 also." 
 
 I would ask your interested readers to compare Littledale, 
 Cardinal Newman, and Father Ryder on the question discussed 
 by Saints Basil, Cyril, and Chrysostom. It will amply repay 
 them. 
 
 In the face of all this, has my criticism on the Vicar under 
 this head been too severe? I submit that it has not. Readers 
 familiar with rhe writings of St. Thomas Aquinas, for instance, 
 know his metliod of treating questions. He gathers up all the 
 objections possible against the proposition or thesis he has to 
 maintain, an. I he then refutes them, one by one. It is said that 
 from the objections so put in St. Thomas' pages, Voltaire stole 
 the matter of his attacks on religion. The Vicar simply imi- 
 tates him. Cardinal Newman volunteers a seeming difficulty 
 only to solve it for inquiring minds. The great Jesuit, 
 
418 Ipse, Ipsa, Ipsum. 
 
 Petaviiis, had done the same thing, and but for the fearless 
 honesty of the Catholic writers, Littledale would not have been 
 able to supply the Vicar with "scraps." The Yicar now 
 snatches up the objection, twists it out of its proper relations, 
 and throws it like a strangled corpse into the face of the general 
 reader, who is not always able to estimate it at its true value. 
 And this he professes to do under the obligation of a " priestly 
 vow " ! This he does, too, while proclaiming to the world that 
 " It has been the hard and sorrowful lot of the English Church 
 .... to have to wear the appearance of those who fail to 
 yield (the Mother of Jesus) her proper honor." The consum- 
 mate hypocrite ! Avaunt ! 
 i 
 
 Twentieth Letter. — He opens this letter with an apology 
 for his inability to keep his " priestly vow " — in a very impor- 
 tant particular, too. He says : 
 
 "Unfortunately I shall not be able to return, as promised, to the 
 consideration of the Catena of questionable quotations supplied by 
 my opponent in support of his contention in the early part of his 
 Rejoinder. It is fortunate for him that my Strictures must be cut 
 short." 
 
 " Fortunate for him," forsooth ! What has my good or bad 
 fortune to do with the matter ? He assured your readers that 
 he was bound by his " priestly vow " to " be ready, with all 
 faithful diligence, to banish and drive away all erroneous and 
 strange doctrines contrary to God's Word." Now the " quo- 
 tations " in the " early part " of m}^ liejoinder, are in support 
 either of very truth or what is very " contrary to God's Word." 
 What becomes of the " priestly vow " ? The cowardly brag- 
 gart! 
 
 But here, unfortunately for him, he furnishes your readers 
 with a test absolute and final, of his utter indifference to " God's 
 Word," the " Great Assize," and the " burning lake." After 
 his confused way, he devotes another paragraph here to St. 
 Cyril of AlexaTidria. He copies from Littledale's Plain Rea- 
 sons a " scrap " of the Saint's comment on St. John xix. 26, 
 and then adds : 
 
A Kebutter. 419 
 
 " Let any one compare (this) commentary .... with the extract 
 attributed to S. Cyril of Alexandria by Romanists, given by my 
 opponent in Globe, April 20, 1888, and judge for himself whether 
 the two could possibly have come from the same pen. Apart from 
 other evidence, the latter stands self-condemned." 
 
 " Attributed to St. Cyril by Romanists." This is the language 
 he holds on the famous sermon preached by St. Cyril against 
 the arch-heretic Nestorius, before the Council of Ephesus (A.D. 
 431), in the Cathedral Church of St. Mary in that city. In 
 the sixth letter of my Rejoinder will be found the quotation 
 from this sermon, of which the Yicar speaks. During this di&. 
 cussiou ' I "vve challenged from your readers absolute credence 
 for eve-'y critical statement I have made. What have I to say 
 to his present assertion \ Simply that he has again played the 
 part of a deliberate and malignant falsifier, — that there is not 
 a semblance of truth to support it. I liave ransacked all the 
 authorities for even one expression of suspicion of its genuine- 
 ness, but have failed to find it. I need not, however, have 
 taken the trouble. Cardinal iS'^ewman quotes part of it in his 
 Letters to Pusey. Pusey in his reply {Eirenicon, Yol. 2, p. 29), 
 accepts the Cardinal's extract, expands it to twice its length, 
 and then adds: "I adopt it all." Moreover, in a note, 
 Pusey says : 
 
 "I have followed in some slight things a text amended from MSS., 
 collated by my son, which I mention lest certain critics should 
 accuse me of falsifying. " 
 
 " Attributed to St. Cyril by Romanists," says tliis pseudo- 
 " priest" of the "truth-loving .... Church of England." 
 Has iniquity ever more atrociously lied to itself ? Alas 1 for 
 the "priestly vow." Were the "old Catholic," Nestorius, to 
 come xip on the earth again (speaking Dantesqucly), what an 
 ally, true and tried, would he find in the " old Catholic " of the 
 " Mission Clmrch " ! 
 
 And now I approach the beginning of the end. The worth- 
 less remains of the Strictures will not detain me long. 
 
 The Vicar objects to my statement that Anglicanism was 
 begotten of the brutal lust of Henry VIH. But my authority 
 
420 Ipse, Ipsa, Ihsum. 
 
 was Lord Campbell, Chief Justice of England. Moreover, 
 there is but one opinion about it from Hudibras to Pusey. 
 The " Gospel light," says Hudibras, " first beamed " in " the 
 good old country " from the lascivious eyes of an exceedingly 
 unpleasant daughter of llerodias. And Pusey affirms the 
 same proposition in these wortio . 
 
 " Had we a S. Louis instead of a sovei-eign who, owning no mas- 
 ter except his lusts, his rapacity, and his ambition, confounded all, 
 right and wrong, the great quarrel between the Crown of England 
 and the Pope in the sixteenth century might have been averted " 
 (Eirenicon, Vol. 3, p. 180). 
 
 To offset this the Yicar " trots out " for the millionth time the 
 old, old story. The worn-out tales of Popes, Bishops, and 
 priests, charged with infidelity to their high calling, has been 
 the staple of Protestant tradition and the basis of the Protestant 
 view of the Catholic Church since Protestantism began. I will 
 say a few words on this topic in my notes on his next letter. 
 
 Twenty-first Letter. — He continues here the same subject. 
 Now, granting for argument's sake that there is too much 
 truth in the Vicar's charge, that there have been periods when 
 much evil existed among the clergy and laity, even among the 
 highest dignitaries of the Church. In answer to this I submit 
 to thoughtful, honest men, that " there never was an epoch, 
 never a year, never a day since Jesus Christ ascended into 
 Heaven, that there has not existed on this earth, plainly visible 
 to all men, a society of pre-eminent Fanctity, notable, not only 
 by the holiness of its doctrines, but also by tlie heroic sanctity 
 of multitudes of its members, teaching, by miracles and exam- 
 ple, both the precepts and the counsels of the Lord Jesus. 
 There never was a time when the evil lives of the Church's 
 children were not evidently in opposition to the doctrines they 
 professed, or rendered it difficult to distinguish the true Church 
 from the heresies which surrounded it. The so-called dark ages 
 (tenth and eleventh centuries), with all their abuses, were rich 
 in saints." And, moreover, there never was a moment when 
 the Catholic Church failed to proclaim " that it were better for 
 
A Rebutter. 421 
 
 sun and moon to drop from heaven, for the earth to fail, and 
 for all the many millions who are on it to die of starvation in 
 extremest agony, as far as temporal affliction goes, than that 
 one soul, I will not say should be lost, but should eonnnit one 
 single venial sin." This is the great and most glorious charac- 
 teristic of the Catholic Church, which, writes Cardinal New- 
 man, " has been brought home to me so closely and vividly 
 since I have been a Catholic" {Anglican Difficulties, pp. 
 197-8). 
 
 Let the same master pen sum up for us the argumentative 
 and controversial value of this kind of evidence against the 
 Catholic Church : 
 
 "If Satan can so well avail himself even of the gifts and glories 
 of the Church, it is not wonderful that he can be skilled also in his 
 exhibition and use of those offences and scandals which ai-e his own 
 work in her now or in former times. My brethi-en, she has scan- 
 dals, she has a reproach, she has a shame ; no Catholic will deny it. 
 Slie has ever had the reproacli and shame of being the mother of 
 cliildren unworthy of her. She has good chilth^n, — she has many 
 more bad. Such is the will of God, as declared from the beginning. 
 He might have formed a pure Church ; but He has exjjressly pre- 
 dicted that the cockle, sown by the enemy, shall i-emain with the 
 wlieat, even to the harvest at the end of the world. He pronounced 
 that His Church sliould be like a fisher's net, gathering of every 
 kind, ajid not examined till the evening. Nay, more than this, He 
 declared that the bad and imperfect should far surpass the good. 
 ' Many are called, ' He said, ' but few are chosen ' ; and His Apostle 
 speaks of a 'remnant saved accoitling to the election of grace.' 
 There is ever, then, an abundance of materials m the lives and the 
 histories of Catholics, ready to the use of those opi>onents who, 
 starting with the notion that the Holy Church is the work of the 
 devil, wish to liave some corroboration of their leading idea. Her 
 very prerogative gives special opportunity for it; I mean, that she 
 is the Church of all lands and of all times. If there was a Judas 
 among the Apostles, and a Nicliolas among the deacons, why should 
 we be surprised that in the course of eighteen hundred yeai-s there 
 should be flagrant instances of cruelty, of unfaithfulness, of hypoc- 
 risy, or of profligacy, and that not only in the Catholic people, but 
 in high places, in royal palaces, in Bishops' households, nay, in the 
 seat of Peter itself? Why need it surprise if, in l)arbarous ages 
 or in ages of luxury, there have been bishops, or abbots, or priests 
 who have forgotten themselves and their God, and served the world 
 
422 Ipse, Ipsa, Ipsum. i 
 
 or the flesh, and have perished in that evil service ? What triumpl) is 
 it, though, in a long line of between two or three hundred popes, amid 
 martyrs, confessors, doctors, sage rulers, and loving fathei-s of their 
 people, one, or two, or three are found who fulfill the Lord's descrip- 
 tion of the wicked servant, who began ' to strike the man-servants 
 and maid-servants, and to eat and drink and be drunk.' What will 
 come of it, though we grant that at this time or that, here or there, 
 mistakes in policy, or ill-advised measures, or timidity, or vacilla- 
 tion in action, or secular maxims, or inhumanity, or narrowness of 
 mind, have seemed to influence the Church's action or her bearing 
 towards her children? I can only say that, taking man as he is, it 
 would be a miracle were such offences altogether absent from her 
 history." 
 
 Having made, tlien, these candid and generous admissions to 
 the bursting out of poor human nature under the Catholic sys- 
 tem, I might fairly ask how the same wild and raging element 
 in us all works under the Protestant system. Why, as the 
 public very well knows, two or three years ago this very 
 Province was reeking with the infamies of certain Protestant 
 ministers, and tlie Press throughout the Dominion and the 
 United States daily witnesses to the like facts. What would 
 my Protestant friends say were I such a dolt as to cite these 
 scandals as an argument against their respective creeds ? Their 
 answer would be this : AVheu you succeed in reconciling the 
 presence of so much sin and evil in the world with the exist- 
 ence of a beneficent, omniscient, and omnipotent Creator, we 
 will explain the vice and corruption that breaks out among our 
 clergy and laity. I will do the same thing on our behalf when 
 they will have made a like explanation to me. The first man born 
 into the world killed the second ; there were wicked liigli- 
 priestsin the history of Israel, — the first connived at the worship 
 of the golden calf, and the last demanded the death of the God- 
 Man, who came to save His people ; and Littledale proves that 
 the English "Eeformers" — Cranmer, Ridley, Latimer, Jewell, 
 Parker, Barlow, Scory & Co. — were " utterly unredeemed vil- 
 lainsP Away, then, with such arguments as the Vicar and his 
 "kidney" attempt to draw from alleged scandals in the Catho- 
 lic Cliurch. Poor human nature accounts for them all, and the 
 daily cry of every honest heart is — " Save us. Lord, we perish." 
 
A Rebutter. 423 
 
 But why, then, do I refer to the crimes of Henry VIII.? 
 Because, as Pusey admits, they are the very rock whence An- 
 glicanism is hewn out. To avoid repetition, I ask your readers 
 to turn here to the last six paragraphs of the ninth letter of 
 the Rejoinder. I will now but supplement what I have there 
 written. 
 
 I will begin by exposing a delusive dream, a very fable, 
 nowadays much in fashion with Anglo-ritualists, and which the 
 terror of approaching Disestablishment has constrained nearly 
 all the various parties of the Anglican Church to adopt. 
 
 The idea is this. It is assumed as a lirst principle, that from 
 Apostolic times, there has always existed a National Church 
 in England, quite independent of Rome and the rest of Chris- 
 tendom. That this Church in British, Saxon, and Norman 
 times struggled continually with the gradually usurping power 
 of Rome, and the insidious introduction of popish doctrines, 
 from which it was at first quite free, and against which it 
 always protested. That this double yoke, becoming at length 
 unbearable, the English Church, in the person of its Bishops, 
 seized the first opportunity offered by a quarrel between Henry 
 VIII. and the Pope, to assert her independence of papal juris- 
 diction, and to reform herself from popish errors. 
 
 Now, to the student of English history during the Tudor 
 period, with the wealth of documentary evidence daily increas- 
 ing, as MS. after MS. is being brought to light, the Anglican 
 first principle can only appear as a fabulous, a monstrous delu- 
 sion. 
 
 On the eve of the dfiy when Henry VIII.'s lust was excited 
 by the charms of Anne Boleyn, what was the state of the 
 Church of England ? She then formed two important Prov- 
 inces of the one Catholic Church — Provinces in full and per- 
 fect communion with Rome, and with all the other Churches 
 in union with the Holy See. Her faith was identically the 
 same as that of Rome, and of these Churches. Henry VIII. 
 had, a short time before, and in opposition to Luther, written 
 an able theological defense of orthodox doctrine, in which the 
 full supremacy and jurisdiction of the Pope were set forth and 
 proved, together with the full doctrine of the Sacraments, as 
 
421 Ii'SK, Ipsa, Ipsum. 
 
 tauglit later by the Council of Trent. For his book he re- 
 ceived from the Pope the title of " Defender of the Faith," — 
 a title still appropriated by English sovereigns, male and 
 female ; his work was hailed with delight by the Bishops, 
 clergy, and people of England. This Catholic country (none 
 more so in Europe) was proud of its Catholic King. Will 
 any one with any knowledge of history, maintain that King 
 Ilem-y's book taught a strange, un-English doctrine, personal 
 simply to the King; that it was in opposition to the faith 
 of the English episcopate and clergy; that it was not, on 
 the contrary, the plain enumeration of the doctrine common 
 to all the English schools ? Had a Conference of the Bishops 
 been summoned to give an answer to Luther instead of the 
 King, would its voice have differed, otherwise than in style 
 (if in that) from the book of the royal author, himself an ac- 
 comphshed theologian? The Church of England had no 
 quarrel with the Church of Eome. She did not look upon 
 the jurisdiction of the Pope as an usurpation, but taught his 
 supremacy in the very words of the definition of the Council 
 of Florence — as an Article of revealed Faith. Her enemy in 
 past ages, against which her Bishops had often appealed to 
 Rome, was the usurping Civil Power. The more holy her 
 bishops, the bolder their appeal to Rome. The English Clnirch 
 counted among her saints and martyrs, those of her children 
 who had suffered for their fidelity to Rome, and no saints were 
 more popular with the people, for the Church's cause was 
 their cause. 
 
 The enemies of the Church had been at times the King, and 
 always a godless, licentious, and arrogant party among the 
 nobility. These were by their nature opposed to Rome, 
 though none had yet dared to deny the Pope's supreme 
 spiritual power. A bad King, however, might count on these 
 bad nobles, in any quarrel he might have with *he Pope. The 
 crash came. Lord Campbell puts it well : " In the . . . year 
 1534 Henry, finding that there was no chance of succeeding 
 with his divorce suit with the sanction of the Pope, uvd being 
 impatient to mat'ry Ann Boleyn, resolved to break with 
 Rome altogether, and .... to vest in himself the jurisdic- 
 
A Rebi riER. 425 
 
 tion which the Pope had hitherto exercised in EngUuid." 
 Henry defied the Pope, and bade the Convocation of Bishops 
 do Ukewise. Did they gladly, freely seize upon this oppor- 
 tunity for asserting their independence, and for ridding their 
 Church of popish errors? Nothing of the kind. Grudg- 
 ingly, unwillingly, bit by bit, in fear and terror, with huniili- 
 ' ating and disgraceful cowardice and equivocation they bent to 
 the storm. Fisher, the one only saint among them, suffered 
 niartyrdom, rather than follow his craven brethren in their 
 fehameful apostasy. The rest were men. Catholic for the most 
 l)art in belief, but not holy : they were unmortified, loving 
 their ease, their luxuries, their great riches ; trembling, with 
 the craven fear of those who lead voluptuous lives, before the 
 wratli of a King, whose wrath the bravest could hardly bear 
 unmoved. 
 
 These unsaintly men preferred riches, honors, and luxury 
 with apostasy, to niin, prison, and probably a cruel death with 
 honor. But dare we, in the face of history, say that they aj)- 
 jyroved of this breach with Rome, and with all the ancient 
 glories of their order % Is there tlie slightest doubt, that in 
 their hearts and consciences, they accepted the arguments 
 which the martyr Fisher made in his noble speech to Convo- 
 cation ? And, moreover : this breach once consununated, did 
 they gladly, freely, continue the work of destruction and of 
 60-called reformation ? Did they desire to see the sacred lan- 
 guage of the Church changed for the vulgar tongue, the Missal 
 and Breviary give place under Edward V^I. to the " Book of 
 Comm(m Prayer " ? History is there to prove that, if they 
 were cowards, they did not descend to this abject folly. That 
 work was done by those new creatures of the King, Littledale's 
 "utterly unredeemed villains" — Cranmer, Latimer, Ridley, 
 and Hooper — men who, before the breach with Rome, would 
 never have been raised to the episcopate, and who, by the 
 wave of a Catholic reformation, would have been swept, with 
 the other unworthy clerics of the time, into that disgrace which 
 their crimes merited. The old bishops looked on, or tried at 
 least to delay the foul work. Many in their old age, obtained 
 grace enough to make a partial stand under Edward VI., and 
 
426 Ipse, Ipsa, Ipsdm. 
 
 to sufifer deposition and imprisonment. At length, when Mary 
 once more gave them hberty, they joyfully cast off the cursed 
 yoke forever, and, chastened by past misforaines, remained 
 true to the Old Faith, being ready, uiider Elizabeth, to suffer 
 imprisonment and exile rather than yield a^rain. 
 
 Where, then, is this continuous English Church, whose or- 
 thodoxy the world is now asked to acknowledge ? What has 
 the present Anglican Establishment, raised on the ruins Eliza- 
 beth made of the Church she found standing, in common with 
 the old Provinces of Canterbury and York, Provinces — in 
 communion of faith and discipline with the Catliohc world ? 
 All the Catholic Church asks of Anglicans and Anglo-Ritual- 
 ists to-day, is to accept that faith, which the entire Church of 
 England held before Henry VIII., together with those salu- 
 tary reforms in discipline, inaugurated by the Council of 
 Trent, aud "which would have been hailed with joy, by every 
 good man then in England. Such are substantially the facts 
 of the relation of Henry VIII. to the Anglican Church, as 
 they are so clearly put by Father Richardson in What are 
 the Roman Catholic Claims f What the Vicar's " scholars " 
 and Bishop Kingdon ought to set themselves to prove is, that 
 this Royal Supremacy in Spirituals, fished up out of the depths 
 of Boleyn's lascivious eyes, is compatible, either with historic 
 facts before the time of Henry, or with the Christian faith in 
 itself, or with reason as the general guide of human things ; 
 that our Divine Saviour has made promises to be with it and 
 with the Bishops who are created by it; and that He has 
 promised in general to be with Bishops who allege that they 
 make a portion of the Church, though not in communion witli 
 the rest of it, even as they themselves conceive it, and who be- 
 sides receive their spiritual jurisdiction _ from a King or a 
 Queen. 
 
 While the Bishop, the Vicar, and his " scholars '' are work- 
 ing out their little exercise, let me help them with a few re- 
 flections on Dante — the mightiest poetic genius that ever 
 walked this earth. By what fatuity was the Vicar led to cite 
 him against me in this controversy! It is very evident he 
 uever read the Divine Comedy, but was supplied by somebody 
 
A Rebutter. 427 
 
 with the "scraps." This "sublime Apocalypse" has been well 
 described as — " the Suinma of the Angelic Doctor set before 
 lis in raptures of Divinest love and ecstacins of Divinest po- 
 etry." The Vicar, referring to it, says : 
 
 " The Roman Catholic poet Dante is very plain-spoken about 
 the Popes." 
 
 " Very plain-spoken," surely. Let us glance at the poet's 
 idea of the Papacy as he embodies it in the titles of honor 
 which he bestows upon the Pope. According to Dante the 
 Pope is the High Priest, the Shepherd and Guide df the flock, 
 the Spouse of the Church, who is his liride, and his chair is at 
 Rome. He is the Vicar of Christ, the Head of the World, 
 the Father of Fathers, to whom all owe reverence, even the 
 Emperor himself, as the first-born son to his father; "the 
 Chief Pontiff, Vicar of our Lord Jesus Christ and succesGor of 
 St. Peter, to whom we owe, not indeed all that we owe to 
 Christ, but all that we owe to Peter." Therefore the Papacy 
 is the liighest and holiest dignity, the " robe of sovereignty "; 
 and to renounce the Papacy is "the great renunciation." To 
 the Pope is committed the power of the keys ; he holds " the 
 keys of glory " assigned by Christ to Peter, " within whose 
 mighty grasp our Lord did leave the keys." To him also it 
 belongs to feed the sheep and the lambs. (See Hettinger's 
 Divina Commedia.) 
 
 This is " very plain-spoken," I admit, and I have no doubt 
 the illustrious Pius IX. had them in his mind, when in 1857 
 he placed a wreath on the tomb of Dante at Ravenna, as a wit- 
 ness to his Catholic loyalty and faith. I iiave no doubt, too, 
 that Leo XHL, now gloriously reigning knows all about them, 
 since it is said that no matter where a quotation is started in 
 the Divine Comedy, he can take it up and continue it to the 
 end of the poem — memoriter. 
 
 But the Vicar's meditations on the Royal Supremacy are 
 disturbed by such plain speaking, and in his agony he cries out 
 tliat Dante puts Pope Celestine V. in Hell : 
 
 "And saw of him the shade whom cowardice base 
 Led, through his great refusal, to disgrace. 
 
428 Ipse, Ipsa, Ipsum. 
 
 Forthwith I deemed, and felt assured was true, 
 That this the crew of poltroons base must be 
 Whom God doth hate, and whom his enemies flee." 
 
 Now, in the first place, it is not clear who is meant here, and 
 no name is given. Lombardi, a learned Dantean commenta- 
 tor, maintains, in view of the context, which indicates a fam- 
 iliar acquaintance with the person alluded to, that Dante's allu- 
 sion here is a political and local one, that he had in his mind 
 some one of his fellow citizens whose position and fortune 
 could have saved the imperialistic party from its reverses, and 
 by whom these valuable aids were, through avarice or lack of 
 public spirit, or craven fear, refused. Dean Church, an Angli- 
 can Dantean scholar, expresses the same opinion, while Dean 
 Milman, History of Latin Christianity ^ vol. vi., p. 194, thinks 
 that Dante points to St. Celestine the Fifth. 
 
 But granting, for argument's sake, that Pope Celestine is 
 meant, what are the undisputed facts of history ? These facts 
 show that the saint and pontiff was a man of extraordinary 
 piety, a monk of ther Benedictine order, a hermit, and the au- 
 thor of several religious treatises. They further show that 
 against his earnest protest, he was elected to the pontificate in 
 a very troubled time, and w^:en he wae of the advanced age of 
 seventy-two. " The news of his election," says Darras, His- 
 tory of the Church, vol. iii., p. 414, "drew from him tears of 
 
 grief While he gave himself tip to tl^p sweets of prayer 
 
 and contemplation, in a cell lohich he had huilt in the midst 
 of his palace, the government of the Church was in a state of 
 
 confusion Men of judgment complained of such a state 
 
 of things ; their complaints reached the ears of the Pope. He 
 had accepted the onerous charge only to avoid a seeming oppo- 
 sition to the will of God. In these complaints he heard the 
 expression of the same divine will, warning him to cast down 
 a burden too heavy for his weak shoulders. On the 13th of 
 December, 1294, tl>e holy Pope convoked the cardinals in a sol- 
 emn consistory. He appeared before them in full pontificals, 
 and read aloud his resignation of the papal dignity. Then 
 stripping off all the pontifical vestments, he once more put on 
 the modest habit of the hermit, and took leave of the assem- 
 
A Rebutter. 429 
 
 bled dignitaries, who followed him in tears, recommending to 
 his prayers the now widowed Church." 
 
 Such are the facts of history. Do they justify Dante in say- 
 ing that they describe " a poltroon," one " disgraced by base 
 cowardice " ? Do they not rather describe a man controlled 
 by sincere piety, by a lofty sense of duty ? He was clearly 
 within his rights in resigning, and the disinterestedness of his 
 conduct is praised by Petrarch as the act rather of an angel 
 than of a man. Yet, solely for this act, Dante classes him 
 among the reprobates, with the sluggards and base minded 
 souls (See Wilstach's Daniels Divine Comedy). 
 
 Again the Vicar states that Dante 
 
 "Sees Pope Anastatius in hell on account of his following the 
 heresy of Photinus." 
 
 Well, as the "good Homer sometimes nods," so does the 
 learned Dante fall into historical mistakes — the result of haste, 
 or of insufficient revision. The poet erred here in accepting 
 the authority of Martin the Pole, Gratian, and others, who 
 asserted that Pope Anastatius restored the Eutychean, Acacius, 
 and connnunicated with the Acacian, Phothius. For it is now 
 certain, according to the testimony of Evazrius (b. iil, c. xxiii.), 
 mcephorus (b. xv., c. 17), and Liberatus ("Nestorian Cause," 
 c. 18), that Acacius died before the election of Pope Anasta- 
 tius the Second ; and that Martin the Pole, etc., confounded 
 the Pope with the emperor of the same name, who favored 
 Acacius, and was killed by lightning. 
 
 Again the Vicar says that Dante 
 
 "Presents a terrible picture of Pope Nicholas III. in hell for 
 simony— head downwards in a flammg pit." 
 
 Here again the question is one of history, not of doctrine, 
 for Dante was as genuine a Papist as I am. Pope Nicholas 
 the Third assumed the Pontificate in 1227. The Anglican 
 Dean Milman, Latin Christianity^ book xi., c. iv., says of 
 him : 
 
 "At length the election fell on John Gaetano, of the noble 
 Ronian liouse, tlie Orsini, a man of remarkable beauty of person 
 antl demeanor. His name, 'The Accomplished,' imx>lied that in 
 
430 Ipse, Ipsa, Ipshm. 
 
 him met all the graces of the handsomest clerks in the world, but 
 he was a man likewise of irreproachable morals, of vast ambition, 
 and of great ability." 
 
 During the three years of his Pontificate, he compelled both 
 the Einperor Rudolph and Charles of Anjou to abandon their 
 claims on the Holy See, labored strenuously and with success 
 for the reunion of the Greeks, and was the special protector of 
 the Franciscan order. Yet Dante condemns him to hell, on 
 what Dollinger {History of the Church, vol. iv., p. 75), calls 
 " the unproved and improbable accusation of simony." But 
 notwithstanding the poet's severity to the man, he does not 
 forget his profound reverence for and loyalty to the Papacy, 
 for he thus addresses Nicholas : 
 
 *' And, were it not that reverence yet me awes 
 For the Great Keys which in the glad life came 
 Into thine hands, unworthy of the same, 
 I should use heavier words of blame." 
 
 WUstach, canto xix., 100. 
 
 This is a tempting subject to me, but I must stay my hand. 
 To Dante Christ Himself was the Prototype of the Church and 
 of her visible life ; judging all things, therefore, by the stan- 
 dard of His Divine Ideal, he felt keenly the contrast between 
 the exemplar and the copy {Paradiso, xxviii., 55), like an art- 
 ist " whose trembling hand cannot perfection's ultimate point 
 command " (Paradiso, xiii., 77) and how the " brightness of 
 the seal" is dimmed and tarnished by human frailty. Hence 
 his severe- treatment of certain Popes is a defense of the Pa- 
 pacy itself, since it is the very dignity of their office which 
 makes any fault in a Pope so conspicuous. The great poet 
 was human and therefore liable to err. His errors have long 
 since passed into oblivion, but his sublime work belongs to 
 mankind for all time. As long as one human heart beats with 
 love for the sacred things of human nature — Freedom, "Wis- 
 dom, Faith, so long will the name of the author of the Divine 
 Commedia be loved and revered. 
 
 Let me commend to my opponents Dante's words on the 
 teachiTig authority of the Church : 
 
A Rebutter. 431 
 
 " Christians! be ye to principles more true; 
 Not by each wind be ye like feathers blown, 
 Nor deem that e^'^ery fount doth merits own, 
 Ye have the Testaments, the Old and New, 
 Ye have the Pastor of the Church your guide ; 
 Let them for your eternal needs provide." 
 
 Wilstach, Paradiso, canto v., 73. 
 
 Twenty-second Letter. — For confusion and chaos this takes 
 tlie prize. More arrant rubbish has not been penned since the 
 world began. Probably it is just as well that not a Protestant 
 who read it understood what the writer was talking about. I 
 a&sure them they have lost nothing. A few years ago the Rit- 
 ualists got hold of the word " Jurisdiction," and, like the witch 
 on the broomstick, they have been riding it ever since — try- 
 ing to reach the moon. For present purposes I have suffi- 
 ciently disposed of this letter in my comments on the last. To 
 readers who desire to go more thoroughly into the farce being 
 played by Ritualists, I recommend the following very recent 
 works : 
 
 "Authority, or a Plain Reason for Joining the Church of 
 Rome," by Father Rivington ; " Roman Catholic Claims," by 
 Rev. Charles Gore ; " What are the Roman Catholic Claims ? " 
 by Father Richardson ; " Dependence, or the Insecurity of the 
 Anglican Position," by Father Rivington. Fathers Richard- 
 son and Rivington are both learned converts to the Catholic 
 Clmrch, while Mr. Gore is Pusey's theological heir, and Prin- 
 cipal of Pusey House, Oxford. He was selected as principal 
 to carry out Pusey's theological views in all respects, but he 
 has recently appeared in the book entitled Lux Mundi, with 
 an essay which goes right to the heart of Pusey's convictions 
 as to the Old Testament. The veteran Archdeacon Dennisoii 
 has fulminated an assault on the book under tlie title of '* The 
 Political Heresy and the Intellectual Heresy of Century XIX. 
 in England." And the end is not yet. What a happy fam- 
 ily, theologically speaking, are Anglicans, Anglo-ritualists, et 
 hoc omne genus ! 
 
 Twenty-third and Last Letter. — This is the saddest let- 
 ter of the batch. Between the lines, you can hear the wails 
 
432 Ipse, Ipsa, Ipsum. 
 
 that accompany the apologies and the humiliating confessions 
 of regrets over unfulfiled promises " to smash " me. Milton 
 describes the fallen angels as lying in a " lake of marl " with 
 no rest for their uneasy limbs. I wonder to what extent their 
 good intentions simply were a factor in their agony. At this 
 stage of the controversy I would fain be generous with my 
 opponent, and assure him that in the next world there are hap- 
 pily more paths than one paved with good resolutions, but his 
 turpitude, made manifest now even to his own dull apprehen- 
 sion, absolutely prohibits me. Let me explain. 
 
 In the last paragraph of his first letter in this discussion 
 (third preliminary in this volume) the Vicar says : 
 
 "It ought to be remembered, in this connection, that the Church 
 of England has preserved her balance well under the ciixjumstances, 
 and observes four feasts yearly in honor of the Holy Mother." 
 
 In the last letter of my Resume I charged him with sup- 
 pressing a fifth feast marked in the English Church Calendar 
 — that of the " Conception of the Virgin Mary," on the 8th of 
 December ; and I demanded that he give the public the rea- 
 son. He wrote his first Strictures in reply to the Resume, but 
 said not a word in explanation of his ignorance or dishonesty. 
 We hear from him now only because he thinks it " advisable," 
 he says, to notice my charge. 
 
 " Advisable," indeed ! Is not this the language of the very 
 sneak-thief when caught plying his trade ? He, too, thinks it 
 "advisable" to restore the stolen property. Was the Vicar 
 afraid that an earlier and more candid acknowledgment of his 
 sin might disturb the " balance " which his Church was able to 
 preserve so well — wi th 'only /bw?' feasts on her hands? Now 
 watch his tactics. He says : 
 
 ' ' At the opening of the controversy I inadvertently alluded to 
 ' four ' instead of ' five ' feasts of the Blessed Virgin commemorated 
 in the English Chtirch. My opponent .... takes it for granted 
 that the commemoration I suppressed was that of the ' Conception 
 of the Virgin.'" 
 
 " Takes it for granted." Why not ? Has he dared to deny 
 it ? Of course not. But he does not hesitate to lie about it. 
 
A Rebutter. 433 
 
 " I inadvertently alluded to four feasts instead of five," he says. 
 "Inadvertently!" AVill any reader of these letters believe 
 him ? Not one. The simple fact is, that he either did not 
 know that the feast was in the Calendar, or that he did not 
 know what to do with it, and therefore suppressed it. The 
 latter I will prove to be the true view. Now, mark, he says : 
 
 " I need scarcely observe to studious cliurchmen that the Black 
 Letter day entered on our Calendar as the ' Conception of the B. V. 
 Mary ' is the equivalent of what the Eastern Church commemorates 
 under the more accurate title of 'the Conception of Anna,' and is 
 intended like that minor feast to direct attention to 'the remote 
 dawnings of our salvation,' as an Archbishop of Canterbury of the 
 14th century puts it, and to provide a more distant hailing of the 
 Incarnation of the Son of God than the Feast of the Annunciation 
 supplies." 
 
 Note the pathetically cunning appeal to " studious church- 
 men " — the rank and file of the laity, he confesses, are not sup- 
 posed to know anything about this^^i^A feast, and they do not. 
 Small blame that even " studious churchmen " know little about 
 it, since the Vicar himself either " inadvertently " suppressed 
 it, or was ignorant of its existence. It is a " Black Letter day,'* 
 you know. "What contemptible knavery ! 
 
 He informs the " studious churchmen " that the feast of the 
 " Conception of the B. Y. Mary " is the equivalent of the feast 
 of the "Conception of Anna," which, he says, is a "minor 
 feast." Could the humblest intelligence in the Salvation Army 
 ranks display greater ignorance and stupidity ! A " minor 
 feast," indeed. Why, they are one and the same thing, and 
 absolutely identical. Hear Father Perrone : 
 
 "The Feast of the Conception of the Blessed Virgin obtained 
 among the Greeks and Orientals from the earliest times. For as 
 early as the fifth century we come across traces of the institution of 
 this Feast. In the Typicon of S. Sabas (who flourished in A.D. 
 484), or in the order for reciting the office throughout the year on 
 Dec. 9, it is marketl down ' The Conception (active, i.e.) of S. 
 Anne, Mother of the Deipara.'' Similarly in the seventh centiuy 
 mention is made of the same Feast by S. Andi-ew of Creto, who in 
 the ecclesiastical Hours and Triodium, on Dec. 9, thus announces 
 the Feast of the Conception : On Dec. 9, t?ie Conception of the Holy 
 Anne, Mother of the Mother of God.' And in the first Ode he 
 
434 Ipse, Ipsa, Ipsum. 
 
 writes: ' We to-day celebrate, O Holy Anne, your conceiving; in 
 that, freed from the bonds of sterility, you conceived Her in your 
 womb, who was able to contain the Uncontainable.^ " 
 
 But Pusey told liiin the same thing, Eirenicon, vol. ii., p. 
 353 : " The Festival was at once the ' Conception of S. Anne ; 
 and the ' Conception of the Blessed Deipara.' This is the Ox- 
 ford genius who boasted that he had to teach me to read my 
 own authorities. This quotation was directly before his eyes in 
 Pusey's pages, yet he dares to instruct " studious churchmen '' 
 that the feasts are different. When the blind thus leads the 
 blhid, we know what happens. 
 
 Remember I am here considering simply the feast of the 
 " Conception of the B. Y. Mary " as it appears in the AngU- 
 can Calendar, and without any reference whatever to its im- 
 maculateness. How did the feast get into this Calendar ? As 
 we have seen from Father Perrone, the Festival of the Con- 
 ception was celebrated at an early period in the Oriental 
 Church. The earliest records call it either the Conception of 
 St. Anne or the Conception of the Blessed Virgin. But 
 while in the "Western Church the Feast has been alwavs cele- 
 brated on the eighth, in the East it was first observed on the 
 ninth of December. After the great St. Ansel m had been 
 made Archbishop of Canterbury, in the year 1093, he estab- 
 lished the Feast of the Conception in his ' province, St. Ber- 
 nard being then a boy of eighteen. 
 
 In 1328 a Council was held in London by Simon Mepham, 
 Archbishop of Canterbury. The result of its deliberations 
 was the Constitution of seven Chapters or Canons, the second 
 of which runs as follows : 
 
 "Moreover, because among all the saints, the memory of the 
 most blessed Virgin and Mother of the Lord is by so much more 
 frequently and solemnly observed, by how much she is believed to 
 have found greater favor with God, who ordained her predestined 
 conception for the temporal origin of His only Begotten, and of Him 
 who is the salvation of all ; in order that by these means, the begin- 
 ning, though remote, of our salvation (in which matter for spiritual 
 joy occurs to the mind) may increase devotion in all ; — and follow- 
 ing in the footsteps of our predecessor, the venerable Anselm, who 
 thought it fitting, besides her other more ancient solemnities, to add 
 
A Eebutter. 435 
 
 the worthy solemnity of her conception ; — we appoint and command 
 under strict obligation, that for the future the Feast of the afore- 
 said Conception be festively and solenmly celebrated in all the 
 churches of our Province of Canterbury." 
 
 Now I have often pointed out that devotion to Mary grows 
 out of the Incarnation, as does the Church herself, and tliat it 
 tends to keep alive faith in that crowning act of the Creator's 
 love for us. This is admitted by the xVnglican Union lievieiOy 
 in tliese words : 
 
 "It is also true and deserves consideration, that there has been 
 hitherto no marked tendency to heresy on the subject of the In- 
 carnation among Roman Catholics, while, where the dignity of 
 the Blessed Virgin has been underrated, heresies have speedily 
 crept in." 
 
 Can your readers imagine the present incumbent of the See 
 of Canterbury, or the lute Archbishop Tait, who lived and 
 died a Presbyterian at heart, issuing a decree such as that of 
 their Catholic predecessor, Archbishop Mepliam, every word 
 of which is a Te Deum in lienor of the Incarnation ? O, no. 
 Yet the Vicar instructs "studious Churchmen," that Arch- 
 bisliop Mepham intended, by the observance of the Feast of 
 the Conception, to direct attention to the " remote dawninga 
 of our salvation," and to provide a more distant hailing of the 
 Incarnation of the Son of God than the Feast of the Annun- 
 ciation supplies. That is precisely what tliis Catholic Arch- 
 bishop intended. What an appalling confession on tlie signifi- 
 cance of a feast so gloriously celebrated to-day througliout the 
 Catholic world, but which is not even alluded to in the Book 
 of Conunon Prayer, which the Vicar "inadvertently" sup- 
 pressed from the calendar, whicli is never mentioned in Angli- 
 can Church or " Mission Chapel " now, and which has never 
 before been heard of by Anglicans — " studious " or otherwise 
 — in this Pro\nnce. Good heaven ! And they will dare assert, 
 that the Anglican Apostasy of to-day — the bastard progeny of 
 Henry's last, cradled by tlie " utterly unredeemed and villain- 
 ous " accoucheurs^ Cranmer, Ridley, Latimer, Scory «fe Co.— 
 is the direct descendant and heir of the great Catholic Church 
 of pre -Reformation times! Shades of the blessed martyrs 
 
436 Ipse, Ipsa, Ip.sum. 
 
 Fisher and More— forgive them I The saintly Catholic Bishop, 
 and the illustrious Catholic lawyer — the Law and the Prophets 
 — once more stand together to witness to God and His Christ. 
 Hallowed be their sacred memory ! 
 
 Here again I catch the Yicar in a bare-faced falsehood. 
 He says : 
 
 "Even Bellannine admits that nothing more than this was in- 
 tended by the originators of the feast." 
 
 One would suppose that having put the great Cardinal in 
 the " burning lake " as a liar, the Vicar could afford to be just 
 to him. Tliis is a mistake. He deliberately lies about liim, 
 with the evidence of his falsehood staring him in the face in 
 Pusey's i)ages, Eirenicon, vol. 2, p. 380, from which he got 
 Bellarmine's name. Pusey says : 
 
 "Bellarmine, who piously beheved in the Immaculate Concep- 
 tion, still asserts that it was ' not the chief foundation of the festi- 
 val ' of the ' Conception of the B. V. Mary.' " 
 
 Here are Bellarmine's words in full : 
 
 "The chief foundation of this festival is not the Immaculate 
 Conception of her who was to be the Mother of God. For whatso- 
 ever that conception may have been, from the very fact that it was 
 the conception of the Mother of God, the memory of it bringeth 
 singular joy to the world. For then first had we the certain pledge 
 of redemption, especially since, not without a miracle, was she con- 
 ceived of a barren mother. So then they too, who believe that the 
 Virgin was conceived in sin, celebrate this festival." 
 
 The Vicar, with these words before him, makes Bellarmine 
 eay, that a belief in the Immaculate Conception had nothing 
 whatever to do with the festival! Is not this monstrous? Is 
 there no difference, let me ask, between one thing's being the 
 chief foundation of another, and the same thing's forming no 
 part of the foundation ? Does not Bellarmine expressly assert, 
 that the belief in the Immaculate Conception was the founda- 
 tion of the Feast of the Conception in the minds, at least, of 
 those who accepted that truth ? To the extent, then, that the 
 Immaculate Conception was received throughout the Church, 
 to the same extent was it considered *he foundation of the 
 
A Rebuttek. 437 
 
 Feast of the Conception in England and elsewliere. But why 
 need I argue the matter, when I have Bellarniine's own ex- 
 planation of himself, in a note on the same page of the Eiren- 
 icon. Bellarmine says : 
 
 " There is a great dif^'tonce between the Mother of God and His 
 forerunner, and between the conception of each. For since the 
 greater part of the Church piously believe the Immaculate Con- 
 ception, the same Church had an occasion for instituting this 
 festival, which occasion it had not to institute a festival on the 
 conception of John Baptist." 
 
 Need I make a single remark upon this? Is there > any 
 doubt in Bellarmine's mind about the connection between the 
 belief in the Immaculate Conception and the institution of 
 the Feast of the Conception ? Of course not. Pusey, fairly 
 enough, gives this quotation with the other. He proceeds to 
 remark upon it, too, in a way that witnesses once more to the 
 bewildering muddle into which even this learned man could 
 fall when he attempted to handle Catholic theology. In the 
 matter under discussion, however, he honestly stated enough 
 of the truth to enable the Yicar to avoid a bath in the " burn- 
 ing lake." But he will not be saved — even from himself, for 
 no sooner do I exorcise one unclean spirit of falsehood and 
 calumny, than he forthwith returns with a dozen others of the 
 same kidnev, but more vile and wicked. 
 
 One word more right here. Anent my charge that he sup- 
 pressed the fact of the existence of the Feast of the " Concep- 
 tion of the Virgin Mary" in the Anglican Calendar, the 
 Vicar says : 
 
 ' ' I can only suppose he wishes your readers to believe that the 
 revisers of the English Prayer Book accepted the doctrine of the 
 Immaculate Conception of the Blessed Virgin." 
 
 What fatuity led this unfortunate man to draw attention to 
 the history of the English Book of Common Prayer ? I know 
 it well. Permit me just a word upon it, in answer to the 
 Vicar's insinuation. 
 
 After the Feast of Pentecost in 1549, the use of the book, 
 as it came from the hands of the committee of Convocation 
 
488 Ipse, Ipsa, Ipscm. 
 
 originally appointed with the sanction of Henry VIII., be- 
 came obligatory, by Act of Parliament, on all ministers of the 
 Anglican Establishment. Scarcely had it been launched, when 
 it met violent oi)position from the more radical school of re- 
 formers, headed by Hooper, Bishop of Gloucester, and several 
 continental Protestant adventurers. Among these were the 
 notorious Martin Bucer, Peter Martyr, and John a Lasco, who 
 had come to England after the accession of Edward VI., and 
 made their way to important posts. Calvin, too, urged upon 
 the Protector Somerset the necessity of pushing the Keforma- 
 tion in England further than it had gone. The result was 
 that Edward VI., the "young tiger-cub," as Littledale calls 
 him, declared himself in favor of a more thorough revision of 
 the Prayer Book. The infamous Cranmer, then Archbishop 
 of Canterbury, one of the frainers of the first book, gave his 
 consent, and another committee of divines, the same assumedly 
 who prepared the ordinal of 1550, undertook the preparation 
 of a second book, which was duly ratified by Parliament, and 
 came into use on All Saints' day, 1552. This is substantially 
 the " Book of Common Prayer " in use to-day. Your readers 
 have seen under whose inspiration the work was done. The 
 Anglican Church News asserts, that some of the revisers — 
 " Cranmer, Ridley, Latimer, and Jewell — were apostates, trai- 
 tors, perjurers, robbers, and persecutors "; and Littledale, that 
 they were "utterly unredeemed villains." 
 
 Now, God forbid ! that I should, even in thought, associate 
 such miscreants with either the Incarnation, or its " distant 
 hailing '' and " certain pledge " — the Immaculate Conception 
 of the Mother of the Incarnate. They cared as little for the 
 one as for the other. But I do fearlessly assert, in the face of 
 the Anglican Episcopate in this Dominion, its Deans, Canons, 
 and Vicars, that the illustrious predecessors of Cranmer in the 
 See of Canterbury — St. Anselm, who established the Feast of 
 the Conception in that See, and Simon Mepliam, who obli- 
 gated its festive and solemn celebration — did accept the glori- 
 ous doctrine of the Immaculate Conception of Christ's all-holy 
 Mother, and in testimony of their belief did inscribe that feast 
 in the calendar of the Catholic Church in England, where it is 
 
A KEBUTfEK. 439 
 
 triumphantly celebrated to-day — the Book of Common Prayer, 
 its aj)08tjite revisers, and " black-letter " calendar to the con- 
 trary notwithstanding. 
 
 But how do I explain the fact, that such men as these Prot- 
 estant revisers were, adopted and continued in their Protestant 
 calendar this feast introduced into England by Catholic Arch- 
 bishops i My explanation is this : Their outraged consciences 
 had made such cowards of them, that they were afraid to ex- 
 punge from their country's religious record this evidence of 
 her early love of the Woman, who had been the Ark and 
 Tabernacle of the IncarMation, and whose " predestined Con- 
 ception," in the words of Archbishop Mepham, " God had or- 
 dained for the temporal origin of His only Begotten, and of 
 Him who is the salvation of all." So the feast stands in the 
 Protestant calendar, a gaunt and awful spectre, a " black letter 
 day," to be observed upon by Ritualistic Yicars for " studious 
 Churchmen" as the fossil remains of a behef long since ex- 
 tinct. The Anglo-Ritualist ifnion Review connects the fact 
 with its philosophy in these words : 
 
 "A great deal of the shrinking felt by Anglicans from giving 
 our Lady due honor, arises from the lingering effects of heretical 
 teaching, or unconsciously heretical belief, on the mystery of the 
 Incarnation. Nestorianism prevails to a very great extent among 
 English Churchmen, and its withering effects are very difTicult to 
 shake otf , even by those who have long become orthodox iu their 
 theoretical creed." 
 
 I come now to the Vicar's remarks on St. Bernard touching 
 the observance of the Feast of the Conception. He says : 
 
 ' ' S. Bernard, however, clearly detected the dangerous tendencies 
 of such a festival in his day, excessive though his own devotions 
 were to the Virgin, and he sharply reproved the Canons of Lyons 
 for the unwarrantable gi-ounds on which they admitted and sup- 
 ported it." 
 
 There is scarcely a word of truth here — in the Vicar's sense. 
 Though the festival in question had been established from an 
 early period in the East, as we have seen from Father Perrone, 
 in Spain in the seventh, in Naples in the ninth, and iu Eng- 
 
440 Ipse, Ipsa, Ipsum. 
 
 land in the eleventh century, yet it had not been instituted in 
 Konie. In the days of St. Bernard, the Church of Lyons, in 
 France, influenced by the example of other particular churches 
 which had done the same, adopted in its turn the custom of 
 celebrating the Feast of the Conception. Whereupon the 
 saint addressed a letter to the Canons of that Church, in which 
 he reproved them for taking the step upon their own author- 
 ity, and before they had consulted the Holy See. The whole 
 scope of the letter, now before me, is to discountenance tiie 
 introduction of the feast into their church without the knowl- 
 edge and authority of Home. Here, are St. Bernard's words, 
 in justification of the reprimand : 
 
 *' For, if it thus seemed proper, the matter should have been first 
 referred to the authority of the Aiiostolic See, and not to act thus 
 rashly and unadvisedly on the simple notions of a few unlearned 
 pereons." 
 
 It is true, nevertheless, that St. Jiernard discusses the doc- 
 trine of the Immaculate Conception by way of obiter dictum^ 
 as the Vicar would say, and appears to argue against it. But 
 does he assail what the Catholic Church to-day understands by 
 the Immaculate Conception ? I most emphatically assure your 
 Protestant readers that he does not. His argument is directed 
 against an idea upon which the Church is silent, and which she 
 does not at all contemplate in the mystery. This, too, Pusey 
 discovered in the case of St. Thomas, and candidly confessed 
 in a letter now before me. The Vicar says that St. Bernard's 
 " devotions to the Virgin were excessive." " St. Bernard was 
 a very pious soul, but altogether unreliable," chimes in Bishop 
 Kingdon. What insolent impertinence. The doctrine of the 
 Immaculate Conception has since been defined by that very 
 *' Apostolic See " to which this great saint and Father of the 
 Church referred the Cauons of Lyons. What would be his 
 own attitude and conduct now, your readers can form an accu- 
 rate judgment from the concluding words of his famous letter. 
 Here are his words : 
 
 " But what I have said I have certainly said without prejudice to 
 what may be more soundly thought by one more wise. I reserve 
 aU this, and everything else of the kind, for the examination and 
 
A llEBurrEK. 441 
 
 judgment especially of the Roman Church, and if I think in any- 
 thing differently, I am prepared to be amended by its judgment." 
 
 Throughout this controversy, I have not diseussud the doc- 
 trine of the Inunaculate Conception ; it came up but incident- 
 ally. In bringing it to a conclusion, however, I think it will 
 be acceptable to intelligent and tlioughtful Protestants if I 
 state just what the doctrine is, and, at the same time, offer for 
 their reflection a few thoughts in connection with it. 
 
 On the 8th of December, 1854, Pius IX., of immortal mem- 
 ory, in presence of a vast concourse of Catholic bishops who 
 thronged the Basilica of St. Peter, solemnly defined tiie Im- 
 maculate Conception of Mary to be a dogma of Faith, in the 
 following words : 
 
 "In honor of the Most Holy and Undivided Trinity, for the gloiy 
 and ornament of the Virgm Mother of God, for the exaltation of 
 the Catholic Faith and the spread of the Christian i-eligion, by the 
 authority of our Lord Jesus Christ, of the blessed Ajxtstles Peter 
 and Paul, and by our Own, we pronounce and define that the doc- 
 trine, which maintains that the Most Blessed Virgin Mary in the 
 first moment of her Conception, was, by a singular grace and jirivi- 
 lege of Almighty God, m regard of the merits of Christ Jesus tlie 
 Saviour of tlie human race, preserved free from the stain of original 
 sin, has been i-evealed by God, and is therefore to be firmly and 
 constantly believed by all the faithful." 
 
 I am aware, of course, that there are grave theological ideas 
 involved in this definition, which are not familiar to Protest- 
 ants. They were not familiar even to so learned a man as 
 Pusey. I will therefore lay before them a short commentary 
 upon it from Cardinal Newman's letter to Pusey, on the occa- 
 sion of his Eirenicon. The Cardinal addressed his old and 
 beloved friend in these words : 
 
 "It is indeed to me a most strange phenomenon that so many 
 learned and devout men stumble at tliis doctrine ; and I can only 
 account for it by supposmg that in n)atter of fact they do not know 
 what we mean by the Immaculate Conception ; and your volume 
 (may I say it ?) bears out my suspicion. It is a great consolation to 
 have reason for thinking so, — reason for believing that in some sort 
 the persons in question are in the position of those great saints in 
 former times, who are said to have hesitated about the doctrine, 
 
442 Ipse, Ipsa, Ipsum. 
 
 ■when they would not have hesitated at all, if the word ' Concei>- 
 tion ' had been clearly explained in that sense in which now it is 
 universally received. I do not see how any one who holds with 
 (the Anglican Bishop) Bull the Catholic doctrine of the supernatural 
 endowments of our fii-st parents, has fair reason for doubting our 
 doctrine about the Blessed Virgin. It has no i-eference wliatever ta 
 her parents, but simply to her own pei'son ; it does but affirm that, 
 together with the nature which she inherited from her pai'ents, that 
 is, her own nature, she had a superadded fulness of grace, and that 
 from the fii-st moment of her existence. Suppose Eve liad stood the 
 trial, and not lost her first grace; and suppose she had eventually 
 had children, those children from the fii"st moment of their exist- 
 ence would, through divine bounty, have received the same privi- 
 lege that she had ever had; that is, as she was taken from Adam's 
 side, in a gai-ment, so to say, of grace, so they in turn would have 
 received what may be ciUed an immaculate conception. They 
 would have then been conceived in grace, as in fact they are con- 
 ceived in sin. What is there difficult in this doctrine ? What is 
 there imnatural ? Mary may be called, as it were, a daughter of 
 Eve unfallen. You believe with us that St. John Baptist had, grace 
 given to him three months before his birth, at the time that the 
 Blessed Virgin visited his mother. He accordingly was not immac- 
 ulately conceived, because he was alive before grace came to him ; 
 but our Lady's case only differs from his in this respect, that to her 
 the grace of God came, not three months merely before her birth, 
 but from the first moment of her being, as it had been given to 
 Eve. 
 
 " But it may be said, How does this enable us to say that she was 
 conceived without original sin f If Anglicans knew what we mean 
 by original sin, they would not ask the question. Our doctrine of 
 original sin is not the same as the Protestant doctrine. ' Original 
 Sin,' with us, cannot be called sin, in the mere orilmaiy sense of 
 the word ' sin ' ; it is a term denoting Adam's sin as transferred to 
 us, or the state to which Adam's sin reduces his cliildren ; but by 
 Protestants it seems to be understood as sin. in much the same sense 
 as actual sin. We, witli tlie Fathei-s, think of it as something nega- 
 tive, Pi-otestants as something positive. Protestants hold that it is 
 a disease, a radical change of nature, an active poison internally 
 corrupting the soul, mfocting its primary elements, and disorgan- 
 izing it ; and they fancy that we ascribe a different nature from 
 ours to the Blessed Virgin, different from that of her parents, and 
 from that of fallen Adam. We hold nothing of the kind ; we con- 
 sider that m Adam she died, as otliei-s ; that she was included, to- 
 gether with the whole race, in Adam's sentence ; that she incurred his 
 
A Rebuttfic. 443 
 
 debt, as we do ; but that for the sal:e of Him who was to redeem her 
 and us upon the Cross, to her the debt was remitted by anticipation ; 
 on her the sentence was not carried out, except indeed as regards 
 lier natural death, for she died when her time came, as others. All 
 this we teach, but we deny that she had original sin; for by origi- 
 nal sin we mean, as I have already said, something negative, viz., 
 this only, the deprivation of that supernatural, unmerited grace 
 which Adam and Eve had on their first formation, — deprivation 
 and the consequences of . ^privation. Mary could not merit, any 
 more than they, the restoration of that grace ; but it was restored to 
 her by God's free bounty, from the very fii-st moment of her exist- 
 ence, and thereby, in fact, she never came under the original curse, 
 which consisted in the loss of it. And she had this special privi- 
 lege, in order to fit her to become the Mother of her and our Re- 
 deemer, to fit her mentally, spiritually for it ; so tliat, by the aid of 
 the first grace, she might so grow in grace, that, when the Angel 
 came and her Lord was at hand, she might be ' full of grace, ' pre- 
 pared, as far as a creature could be prepared, to receive Him into her 
 bosora.'' 
 
 The marvellous effect of this exquisite exposition on Pusey's 
 mind, your interested readers can easily ascertain by looking 
 over the second volume of the Eirenicon. I have already 
 referred to it, somewhat at length, in my Rejoinder. On the 
 subject of original sin Pusey speaks out very strongly. He 
 confesses the ignorance of his own people — " our people," he 
 says — repudiates the doctrine of Luther and Calvin, and heart- 
 ily proclaims his acceptance of the Catholic truth as taught by 
 the Council of Trent. But he goes farther, and claims that 
 the doctrine of the Thirty-nine Articles " virtually agrees with 
 that of the Council of Trent." Would to God that a consen- 
 sus of opinion to this effect could be brought about among 
 " studious churchmen," bishops, and vicars. We would then 
 be nigh to the begiiming of the end of the Anglican apostasy 
 as well upon the Immaculate Conception, as upon other truths 
 of Christianity. But what, unfortunately, are the facts against 
 Avhich the Catholic-minded Pusey so strenuously fought ? Tlie 
 Vicar introduced Dollinger to your readers as "the learned 
 Church historian and theologian." But Dollinger atlirnis that 
 " the Thirty-nine Articles are essentially Calvinistic," — a fact 
 the world knows, Pusey's efforts to minimize its truth to the 
 
444 Ipse, Ipsa, Ipsum. 
 
 contrary notwithstanding. The repulsive coloring, therefore, 
 which Calvin's heresy has given to the notion of original sin, 
 and to other parts of the Christian revelation intimately con- 
 nected with it, has become the very web and woof, so to speak, 
 of Anglican theology — such as it is. It is only this infamous 
 monstrosity and caricature of Christianity that throws any 
 serious obstacle in the way of an acceptance of the Catholic 
 doctrine of the Immaculate Conception of Christ's Blessed 
 Mother by "studious churchmen." But this is not all the mis- 
 chief that Calvin's offspring has done. For it has predisposed 
 a multitude of thoughtful inquirers against the Divine author- 
 ity of the Gospel altogether. Reason revolts against the hor- 
 rible assertion, that the great Father of the Universe should, 
 because of the sin of one of His creatures, create millions upon 
 millions of intelligent beings in a state of essential deformity 
 and unnatural proclivity to evil ; to say nothing of the philo- 
 sophical impossibilities which beset such a theory. And when 
 an anomaly so monstrous is authoritatively identified with the 
 Christian faith, it is no wonder that private judgment should 
 adopt the only alternative which seems open to it, and unhesi- 
 tatingly reject a religious system that offends against the first 
 principles of its moral sense. The London Spectator (June, 
 1890,) now states the result : " The decay of religion in Eng- 
 land is general. Formerly, such religion as Englishmen had 
 ivas intimately associated ivith Protestantism- ; and as the lat- 
 ter has declined, it has heen replaced hy a state of feeling 
 which, ivhateverhe its other advantages, is near of kin to indif- 
 ference to truth " — quoted in the London Tahlet, June 21st, 
 1890. In this our day, I know of no triumph, on theological 
 lines, more simply glorious for the Catholic Church than the 
 movement for the Revision of the Calvinistic Creed of the 
 famous Westminster Confession of Faith. This exposition of 
 Christianity contradicts the dictates of Reason, shocks the con- 
 victions of Coifscience, and is subversive of all Human Dig- 
 nity. " Let us be honest, and confess," writes Dr. Schaff, " that 
 old Calvinism is fast dying out." May God hasten the day of 
 its utter extinction ! I commend to your theological readers 
 the following recent literature on this topic, pro and con : Dr. 
 
A Rebutter. 445 
 
 Scliaff's Creed Revision^ Dr. Briggs' Whither?; and Dr. 
 McCosh's Whitlier ? WJdther ?% Tell me Where ? a con- 
 sideration of Dr. Briggs' pamphlet. 
 
 Some of your readers may ask : But was the Immaculate 
 Conception not unknown to the early ages of the Church's life ? 
 I say — No, not unknown simply, imless it may he said that the 
 Incarnation itself was unknown to the first centuries, and even 
 the being of God. How many Saints have used expressions 
 concerning our Incarnate Lord, which seemed to deny one or 
 other aspect of the mystery of His Incarnation, and which, in- 
 deed, would have been a denial of the truth after the truth 
 had been defined ! How often they used language which was 
 harmless in them, but being misused by others was laid aside ! 
 What strange expressions they used even of the Immensity 
 of God ! So that, as (the Anglican) Bishop Bull reminds us, 
 they might even be convicted of having erred on that funda- 
 mental truth. And so, although in those early times they had 
 not sifted the meaning of their own expressions nor drawn out 
 in careful phrase their inmost thoughts concerning her, whom 
 they called the Second Eve, they cannot be said to have been 
 strangers to the truth of her Immaculate Conception. 
 
 It took ages to settle the exact equivalent of those high 
 thoughts which they had concerning her, so that expressions 
 may be culled from the language of nineteen centuries, whicli 
 are at least inexact — occasionally contrary to the truth. It was 
 only when at length theologians were in danger of violent dif- 
 ference that the subject was mercifully closed, and by the 
 Divine Assistance the infallible head of the Church decided in 
 what terms the glorious Conception of our Lady should hence- 
 forth be enshrined, and unity thus be secured. And not only 
 was unity thus secured, but the Church received fresh light 
 for her growing work. So, beautifully writes Father lliving- 
 ton, in Dependence^ etc. 
 
 Your readers will admit, I hope, that I have always treated my 
 opponent with courtesy and nKtgnanhnity in the matter of his 
 witnesses. For instance, I have over and over again put in 
 evidence the testimony of Dollinger, Pusey, Littledale, Vercel- 
 lone and P^rc Gratry — witnesses called against me. Simply 
 
416 Ipse, Ipsa, Ipsum. 
 
 because the Vicar thought to make out Father Gratry a rebel 
 against the Catholic Church of which he Hved and died a de- 
 voted son, he canonized him, and introduced him to your read- 
 ers as the " Saintly Pere Gratry." Thanks ! He well deserves 
 it, but, if I must play the part of " Devil's Advocate," not for 
 the Vicar's reasons. Now the " saintly Pere Gratry " was a 
 , " Priest of the Oratory of the Immaculate Conception," — a 
 society of priests founded by himself for the conversion and 
 instruction of the Parisian youth. Your readers, then, will not 
 be surprised to learn that the " saintly Pcsre " wrote a most 
 beautiful book (now before me) on the Immaculate Concep- 
 tion, in which he looks upon the definition of this dogma l)y 
 Pius IX. as a most glorious contribution to our knowledge. 
 Your readers will be glad to hear the words of this member of 
 the French Academy, mathematician and philosopher on our 
 doctrine. 
 
 The " saintly Tbre Gratry " writes : 
 
 "O Queen, conceived without sin, pray for us! Pray that in 
 these our days the manifestation of this mystery (i.e. , of her Immac- 
 ulate Conception) may become a shining hght in thy Chui'ch. Pray 
 that this manifestation may be such a progress of Christian wisdom 
 as S. Vincent of Lerins speaks of in the same pages which warn the 
 Christians of his days against dangerous novelties. 'Shall there 
 never be,' St. Vincent exclaims, 'any religious progi-ess in the 
 Church of Christ ? Assuredly there shall be very great progress ; 
 and who would be so envious of man, so hostile to God as to wish 
 to hhider it ? Yes, there shall be progress in the faitli, but no 
 change in the faith ; let, then, understanding, knowledge, and wis- 
 dom grow and develop from age to age, both in the Universal 
 Church and in the individual soul. In the coui-se of time the old 
 doctrines of the heavenly philosophy must be more and more culti- 
 vf "id and explained ; they can never be changed, maimed, or muti- 
 !• .ted, but they must acqui'-e more clearness, evidence, and precision, 
 while they ])reserve the fulness, integrity, and propriety that they 
 originally possessed.' " 
 
 P^re Gratry next quotes from a pious author, whose name 
 he does not give, these words : 
 
 ' ' There are many reasons why God willed that the mystery of 
 
 Mary should dawn by degrees, like the day One reason, as 
 
 theologians conunonly say, is this : because the Church is not 
 
A Hebuitkr. 447 
 
 founded on our Lady, but upon her Son. Therefore it was conven- 
 ient that God should fli-st make clear the truths of salvation, and 
 afterwards in the superabundance of His goodness should clear up 
 ethers, which, thougrh of less consequence, yet raise our minds to 
 know him better and to love him more ai-dently." 
 
 And tlie Vicar's " saint " thus concludes his philosophic 
 reflections : 
 
 "The Immaculate Conception of the Virgin is a truth so deep, so 
 fundamental, and so central ; it throws so strong a light on all the 
 trutlis of faith, and even on all the truths of philosophy, that its 
 fuller manifestation will perhaps contribute to bring about that 
 intellectual revolution in the Christian world and in the human 
 mmd which clear-sighted souls are looking for." 
 
 I have adopted Father Rivington's translation of these ex- 
 tracts : they will give your readers some idea of the enthusi- 
 asm with which this "saintly" Christian philosopher greeted 
 the final settlement of the question as to the relation between 
 the first and Second Eve — as the Fathers call Mary. 
 
 " The saintly Pere Gratry," " the good priests of Portland 
 and the Cathedral," says the Vicar in one breath, while in the 
 next breath he accuses them of being guilty of "extrava- 
 gances," "enormities," "impious utterances," "impious acts of 
 worship and prayer," " idolatrous devotions," and " idolatrous 
 worship," toward the ever-blessed Mother of his and their 
 Redeemer ! The cowardly and insolent hypocrite. 
 
 I will now submit to your readers the testimony 'of two very 
 different witnesses, — the leaders of the two greatest revolts 
 against the Church of God, — Mahomet and Martin Luther. 
 They represent the sixth century and the sixteenth, rnd they 
 have received and refiected, each in his pecuh'ar way, the tra- 
 dition of the Church on tlie Immacuhite Conce])tion. 
 
 My references will be to Davenport's edition of Sale's trans- 
 lation of The Koran, Philadelphia, 18G4, now before me. 
 
 It is well known that Mahomet, during the cotnmercial 
 period of his life, conversed with Christians on their doctrines, 
 especially in iiis visits to the great fair of Bosra, which brought 
 people together from all parts of the East. In various parts 
 of the Koran he has inserted fragments of Christian teaching. 
 
448 Ip8k, Ipsa, Ii'sum. 
 
 colored with his own fancies. And, amongst the Christian 
 traditions which he thus got hold of, was that of the Innnacu- 
 late Conception, The passage to which I desire to call atten- 
 tion is to be found in the third chapter of the Koran, which 
 is entitled, The Family of hnran. Imran, or Ainran, accord- 
 ing to the Mohammedan commentators, is the husband of 
 Anna, and the father of Mary — it is another name for St, 
 Joachim. Here are Mahomet's words : 
 
 "God hath surely chosen Adam, and Noah, and the family of 
 Abraham, and the family of Imran, above the rest of the world ; a 
 race descending the one from the other; God is He who heareth and 
 knoweth. Remember, when the wife of Imran (Anna) said, Lord, 
 I have vowed unto thee that which is in my womb, to be dedicated 
 to thy service ; accept it therefore of me, for thou art He who hear- 
 eth and knoweth. And when she was delivered of it, she said. Lord, 
 verily I have brought forth a female (and God well knew what she 
 had brought forth), and a male is not as a female (because the latter 
 could not minister in the temple) ; I have called her Mary, and I 
 commend her to thy protection, and also her issue, against Satan, 
 driven away with stones. Therefore the Lord accepted her with a 
 gracious acceptance, and caused her to bear an excellent offspring." 
 
 Your readers will find this passage fully explained by Mo- 
 hammedan commentators in the notes to Sale's Koran. Sale 
 himself suras them up in these words : 
 
 "It is not improbable that the pretended Immaculate Conception 
 of the Virgin Mary is intimated in this passage. For according to 
 a tradition of Mohammed, every person that comes into the world is 
 touched at his birth by the devil, and therefore cries out, Mary and 
 her son only excepted ; between whom and the evil spirit God 
 placed a veil, so that his touch did not reach them. And for this 
 reason, they say, neither of them was guilty of any sm, like the 
 rest of the children of Adam. Which peculiar grace they obtained 
 by virtue of this recommendation of them by Hannah to God's pro- 
 tection." 
 
 The Koran proceeds to say that Mary, under the care of 
 Zacharias, was placed in a chamber of the temple. It then 
 narrates the miraculous birth of St. John the Baptist, whom it 
 calls an honorable, chaste, and righteous prophet, who should 
 bear witness to the word from God. It then adds: "The 
 
A Rebutter. 449 
 
 Angels said, O Mary, verily God hath chosen thee, and hath 
 purified thee, and hath chosen thee above all the women of the 
 world : O Mary, be devout towards thy Lord, and worship and 
 bow down with those that bow down." 
 
 Now the respect which Mahomet and his followers have 
 always expressed towards the Blessed Virgin, and which should 
 put many to shame who profess themselves Christians, is the 
 more remarkable when we consider their notions respecting 
 the rest of her sex, opinions as disgraceful as they are degrad- 
 ing, and which tend to show that theoretical opinions concern- 
 ing Mary are of no avail, unless in those Christian hearts wliich 
 separate her not from Jesus, and truly honor her as the Mother 
 of God. The "sermon " preached by the Vicar after this dis- 
 cussion had long continued, is a good illustration of such theo- 
 retical opinions : it had nothing but words. 
 
 In his great work, Bihliotheque Orientale, D'Herbelot tolls 
 the following anecdote, which illustrates the Mohammedan 
 opinion of Mary, 
 
 Abou Ishac, one of the most famous doctors of Mohammedan- 
 ism, was ambassador from the Caliph, at the court of the Greek 
 Emperor. There he had warm disputes on the subject of relig- 
 ion with the Greek Patriarch and several bishops. The bish- 
 ops had quoted sundry reflections made by Mohammedans to 
 the disadvantage of Ayesha, the wife and widow of the false 
 prophet. Abou Ishac replied, by drawing a picture of the 
 divisions in the East respecting our Lord's Incarnation ; how 
 some said that the Holy Virgin brought forth, some said she 
 did not bring forth, some said they knew not whether she did 
 or not. He then concluded with this appeal to the Bishops : 
 " How can you be surprised that Mohammedans have differed 
 about Ayesha, since Christians have differed about that glori- 
 ous Virgin Mary, who was a mine and a fountain of purity." 
 See Bishop Ullathorne's beautiful '"'' Exjposition of the Immac- 
 ulate Conception^ 
 
 I will now call attention to a passage in Luther's Kirchcn- 
 jpostill (Opera, ed. Walch., Haliae 1Y45 ; xi. 2616), which runs 
 as follows : 
 
 "As other men were conceived in sin, both in soul and body, but 
 
450 Ipse, Ipsa, Ipsdm. 
 
 Christ without sin, either in body or soul ; so Mary the Virgin was 
 conceived according to the body indeed without grace, but accord- 
 ing to the soul full of grace. Such is the meaning of these words 
 which the Angel Gabriel spoke to her, ' Blessed art thou amongst 
 women.'' For it could not have been said of her, '^ Blessed art thou,^ 
 if she had ever been under the curse. It was also right and just 
 that that person should be preserved without sin, from whom Christ 
 was to take the flesh that should overcome all sin. For that is 
 properly called ' Blessed,^ which is endowed with God's grace, that 
 is, which is without sin. Of this matter others have written more 
 at length, and adduced excellent reasons which it would be too long 
 here to relate." 
 
 i 
 
 So wrote Martin Luther in 1527, or ten years after his fall- 
 ing away from the Catholic Church, thus showing how strong 
 and general was the general belief on the doctrine of the Im- 
 maculate Conception in Christendom in the sixteenth century, 
 just as Mohammed's testimony (he was born A.D. 570) shows 
 the same fact for the sixth century. 
 
 Three hundred and twenty-seven years after Luther had so 
 clearly and strongly affirmed his belief in the Immaculate Con- 
 ception, the solemn definition of the doctrine by Pius IX. was 
 greeted with clamors and cries from the enfeebled sects of 
 German Protestantism. Thereupon German RationaHsni 
 charged Protestant evangelicalism with its inconsistencies, as 
 exhibited in these outcries against the definition. The German 
 Protestant Ecclesiastical Gazette, of December 9th, 1854, re- 
 monstrates with it in these words : 
 
 "Why all this clamor on thfl part of orthodox Protestants? This 
 belief is but the necessary and very natural consequence of their 
 own prmciples, and it is surprising that the definition did not take 
 place sooner, and that orthodox Protestantism had not long smce 
 
 proclaimed it The roots of the dogma of the Immaculate 
 
 Conception of Mary extend in fact into the very depth of the sub- 
 stance of their own dogmatic system, and show both the weak sides 
 and the corruption of the Evangelical Church. In substance it is a 
 question on the historical fact of the holy and immaculate personal- 
 ity of Jesus Christ If they are not disposed to revise from 
 
 top to bottom the theory of original sin, and our orthodox now 
 desire it less than ever, there is no other part to take but to imitate 
 the Catholics, and to deny the influence of original sin on the 
 
A IIebuttkb. 451 
 
 human nature of Christ; this will also lead to the liherating of His 
 Mother, that is to the asserting that she was conceived without orig- 
 inal stain. This is what the Roman Church has done in our days, 
 not arbitrarily, but pushed on by the foi-ce of a necessary conse- 
 quence. Thus it is not possible that Rome could refuse her sanction 
 to the dogma of the Immaculate Conception. These things seem at 
 this moment to have no direct influence on the Evangelical Church, 
 but before long we shall see the theologians of orthodox Protestant- 
 ism driven at last to the necessity of acknowledging what is con- 
 tained in their own principles, of which the Roman Clmrch has 
 done nothing but recognize a consequence, and sooner or later it 
 will bring the orthodox to venerate the Virgin." 
 
 And now I will adapt and apply to the Vicar, as the repre- 
 sentative and embodiment, in this community, of the miser- 
 able fraud of Ritualism, the scathing parallel of the great-hearted 
 Marshall, — himself a learned convert from Anglicanism to the 
 Catholic Church. lie truly says : 
 
 " One point of difference there is between (the Rationalist and the 
 Ritualist), and only one. The Rationalist denies tliat the creature 
 owes obedience to any spiritual authority whatever, the Ritualist 
 that he owes it to any but the ' Primitive Church.' Refusing his 
 homage to the living spouse of Christ, he hopes to escape being 
 counted among the lawless by professing filial adhesion to the same 
 spouse BEFORE she became impure and defiled. He displays his 
 reverence for her who is ' without spot, or wrinkle, or any such 
 thing, ' by asserting that she lost all title to reverence before she had 
 begun to convert the barbai'ians, or to civilize all the Kingdoms of 
 Europe. Yet the Christian who palliates his revolt against her by 
 the plea that he is loyal to an older authority, which he calls the 
 Primitive or Undivided Church, only resembles the citizen who 
 should contend, as a pretext for rejecting the Common Law of Eng- 
 land, that his entire submission is reserved for the decrees of the 
 Witenagemote, or the precepts of the Justinian Code. And the 
 answer of the judge would be the same in both cases. The author- 
 ity by which the Divine Lawgiver tests human obedience, till the 
 second coming of Christ, is not one which expired a thousand or 
 fifteen hundred years ago, but which, like Himself, is ' the same 
 yesterday, to-day, and forever.'' 
 
 " I know not if the Rationalist aspires to heaven, or even believes 
 in its existence. If he does, he probably expects that his chief em- 
 ployment there will be to make further discoveries in chemistry or 
 astronomy, or perhaps to give lectures to the Angels on those interest- 
 
452 Ipse, Ipsa, Ipsum. 
 
 ing subjects. The Ritualist certainly believes in heaven, and Avill 
 display there also, if its gates should be opened to him, hia essential 
 agreement with the Rationalist. While tlie latter will be a scien- 
 tific missionai'y to the Angels, the former will be a theological mis- 
 sionary to the Saints. Thus he will represent to St. Peter, if the 
 opportunity should occur, that if he had only disclaimed all per- 
 sonal ]ire-eminence, and forbidden others to assume it, the fiction of 
 Papal supremacy, for which he is clearly responsible, could never 
 have been established. He will observe to St. Paul, if he can per- 
 suade him to listen to him, that his intemperate injunctions about 
 dogmatic unity were excessive, and since they could not at any 
 time have been complied with in the Chuix;h of England, there can 
 be no clearer proof that they were erroneous. He will reprove St. 
 John, if he is not too far removed from him to do so, for his extrav- 
 agant doctrine, that whosoever consorts with a heretic ' communi- 
 cated with his wicked works' Anglicans did it every day, which 
 proves that it was lawful and right. He will severely upbraid St. 
 Augustine. Avho merely asked the Pope's permission before he came 
 to convert England ; and St. Boniface, who culpably swoi-e to obey 
 him before he went to evangelize Germany. He will frown upon 
 St. Bernard, always supposing that he finds himself in his company 
 (on account of ' his excessive devotions to the Virgin ') ; and turn 
 his back on St. Anselm (who, as Archbishop of Canterbury, intro- 
 duced the Feast of the Conception of Christ's Blessed Mother into 
 England), and whose language on the same subject is unworthy of 
 a pi-edecessor of (Cranmer and) Parker, Tait (and Dr. Benson, the 
 present incumbent of St. Anselm's See). He will decline to speak to 
 Sir Thomas More, wiio died rather than revolt against the Pope, a 
 weakness discreditable to a patriotic and enlightened Englishman. 
 And thus, truths previously unknown, save in the British Isles and 
 their favored dependencies, will be gradually diffused throughout 
 Heaven, to the great profit and jubilation of the hitherto unin- 
 structed Saints. Amid such duties and occupations, perfectly , 
 adapted to (his) previous habits (the 'Mission Church' Thersites) 
 hopes to enjoy a cheerful eternity." 
 
 Here, for the present, I take leave of this Yiear, — the veriest 
 ritualistic Tbeocrines. I have for the unfortunate man no 
 other feehngs but ''pity and ruth." "If he seek truth, is he 
 not our brother and to be pitied ? If he do not seek truth, is 
 he not still our brother and to be pitied still more ? " I have 
 shot across the inner crust of his malicious soul, gleams of radi- 
 ance from Catholic truth amply sufficient to guide him out of 
 
A Rebutteb. 453 
 
 his labyrinthine prison. Let liiin now remember that liis own 
 Jeremy Taylor warns him, that whoever sins against light 
 Icisses the lips of a blazing cannon ; and let him not he indif- 
 ferent, in his examination of conscience, to his present mental 
 condition, which Shakespeare, with prophetic vision, seems to 
 have had in his eye when he peimed these words : 
 
 " But when we in our viciousness grow hard, 
 The wise gods seal our eyes ; 
 
 In our own slime drop our clear judgment, make us 
 Adore our errors ; laugh at us while we strut 
 To our confusion." 
 
 And, finally, a word to Bishop Kingdon. I would ask him 
 whether he thinks he has either promoted the dignity, or hon- 
 ored and discharged the responsibilities of his position as a 
 " Teacher in Israel " by imposing upon such a Vicar the task 
 of handling controversially such topics as have engaged our 
 attention in this discussion ? If, however, he thinks that he 
 himself can do it any better, it is surely his duty to buckle on 
 his armor. He has allowed his Vicar to overlay with every 
 species of insult, falsehood, and calumny against the Catholic 
 Church, his miserable statement that Ipsa was a misprint for 
 Ipse, and that the doctrine of the Immaculate Concejjtion was 
 founded upon and depended on this misprint. I have held up 
 this statement to the breezes that blow out of all quarters of 
 the sky of Catholic theology ; I have held it up to the winds 
 that blow from the pages of the loftiest mountain-peaks of 
 Catholic scholarship, Biblical and Patristic, and I have thrown 
 in the mighty Protestant names of Grotius and Tischendorf. 
 What is the result \ The hUzzard has so winnowed the state- 
 ment that nothing of it is left but a "damned spot" on the 
 reputation of Bishop Kingdon as a scholar and theologian, 
 which will not " out " by all the infamous " perfumes '^applied 
 by his Vicar, and which nothing can purge away but an hon- 
 est confession of mistake with an honorable retraction and 
 apology. 
 
 I closed my first letter with the words used, on an ever 
 memorable occasion, by the famous John Duns Scotus, the 
 immortal Franciscan monk, and genuine Oxford scholar. He 
 
454 Ii«8K, Ipsa, Ipbum. 
 
 uttered thciu in the University of Paris, whitLer he was called 
 from Oxford, when, in presence of the assembled glories of 
 contemporary science and genius, he so resolved two hundred 
 arguments on the Immaculate Conception that he went forth 
 from the lists with the title of Victorious. In that great con- 
 test of giants, he not only determined the future teaching of 
 the Paris faculty, but he gathered to his side all the famous 
 Universities of Europe. Even Pusey concedes that Scotus' 
 " answers to the abstract arguments" are " invincible." 
 
 I caimot better conclude this discussion than in the words of 
 a genius mightier than Shakespeare. In the 33d Canto of the 
 Paradiso, Dante opens with the following magnificent prayer 
 of St. Bernard to the Blessed Mother, on behalf of the Poet 
 liimself, who, guided by Beatrice, is present and longs to look 
 even to the throne of God : 
 
 O ! Virgin Mother, of thy Son a child, 
 
 Most Immble, yet above all others great; 
 In Wisdom's depths fixed object uudefiled : 
 
 Thou who, with wondrous gifts, didst elevate 
 Man's nature so, that God approving smiled 
 
 Disdainirtg not with human flesh to mate. 
 Again was lit within thy virgin breast 
 
 The Maker's love ; by its sweet ray, like flowers, 
 These souls are born into eternal rest. 
 
 Thou ai-t, of Charity, in heavenly bowers, 
 Meridian beam ; below, the fountain blest 
 
 Of loving hope in mankind's darkest hours. 
 So great the power that from thy greatness springs 
 
 1 Lady high, that he, who in his need, 
 Seeks not thy help, would soar bereft of wings. ' 
 
 Nor dost thou always stay a gracious deed 
 Until invoked ; oft in dubious things 
 
 Thou dost forestall a wish with loving speed. 
 In thee bright Mercy, and sweet Pity shine ; 
 
 In thee Magnificence ; in thee are knit 
 What shreds there are in others of divine. 
 
 Wherefore this man, who from hell's lowest pit 
 E'en to this place, has seen in ordered line, 
 
 The spirit world, now prays tliat thou wouldst fit, 
 By grace from God obtained, his mortal eye, 
 
 To gazt' aloft, unto the awful throne 
 
A IlKDU'riEK. 455 
 
 Of Him the source of perfect bliss Most High. 
 
 And I, who never favor of my own 
 More fervent sought tlian this, raise up my cry 
 
 To thee, (and may it not in vain be throw^n) 
 That frail mortality's encircling cloud 
 
 Thou wouldfet with prayers dissolve, so to his gaze 
 Tlie cause of bliss might now his face unshroud. 
 
 Lady, who canst, in God's mysterious ways. 
 Thy every wish obtain, preserve, I ask, 
 
 From ill, the senses that such things have seen : 
 To quell his human pride, be thine the task ; 
 
 Behold, Beatrice prays to thee, O ! Queen, 
 And many Saints with outstretched hands for this. 
 
 (Archbishop O'Brien's Translation.) 
 
 Ever sincerely yours, 
 
 R. F. QUIGLEY. 
 
APPENDIX A. 
 
 • LETTER FROM BISHOP ROGERS. 
 
 THE LATE ARCHBISHOP CONNOLLY. 
 
 To the Editor of the Globe : 
 
 Sir,— May I again ask the kind hospitality of your valuable 
 paper? In the spring of 1885 (Globe of the 19th March, 17th April, 
 and 9tli May), you granted me the use of your columns to correct, 
 over the signature " Veritas," some erroneous impressions which the 
 letters of the Rev. J. M. Davenport, Ritualist Anglican minister of 
 the Mission Church, St. Jolni, writing over the noin de plume 
 "Catholic," were calculated to produce in regard to the late Most 
 Rev. Archbishop Connolly. I then stated, in substance, that the 
 said illustrious Archbishop of Halifax (formerlv Bishop of St. John), 
 when called to the duty of participating in the deliberations of tlie 
 (Ecumenical Council of the Vatican, fully undei-stood and faithfully 
 discharged the responsibility of his office as a Bishop of the church 
 at that council, in exercising his right witli apostolic liberty, yet so 
 as not to derogate from the rights of others, whether equals or supe- 
 rior, during the trying period of the council's deliberations. I say 
 trying period; for it is the conscientious duty of each one, during 
 the proper period of deliberation, to express candidly and clearly his 
 views, even though it may be painfully evident that his views differ 
 from the majority of s colleagues and from those of the Sovereign 
 Pontiff. Then, when <? period of deliberation is ended, it becomes 
 the duty of all to acquiesce in th( ^nal decision when approved by 
 the Pope; that is, to " Hear the Church," in submitting one's own 
 particular will and judgment to the decision and judgment of tlie 
 higher autliority which God has ai)pointed to guide and govern us. 
 Is tliere anytliing wrong or abnormal in tliis? In temporal 
 affairs, in councils of State as well as in churcli matters, is not this 
 the correct rule and jM-actice? and in so acting at the Vatican Coun- 
 cil did not Archbisho]) ComioUy and the other Bisliops of the so-called 
 " minority " act correctly? Evidently Rev. Mr. Davenport flunks 
 not. Like his preference for the forged and repudiated speech of 
 Bishop Strossmayer t^does he also admire Pigot's forgeries, " Par- 
 nellism and Crime "?), he seems to prefer that Archbishop Connolly 
 
 (457) 
 
458 Appendix. 
 
 should have rejected, as he himself does, the decisions of the Catho- 
 lic Church, even while retaining the name "Catholic." 
 
 But, to the point of my letter. I wish in no way to obtrude my- 
 self into the controversy between the Rev. Mr. Davenport and Mr. 
 R. F. Quigley in the matter '' Ipse, Ipsa"; for I had nothing to do 
 with it from the beginning, except, after it began, to follow with 
 admiring sympathy Mr. Quigley's irrefragable arguments and sound 
 erudition. Both antagonists are valiant champions. But I wish to 
 protest, as earnestly as it is possible, against the forgery of a libellous 
 calumny as stated in Mr. Davenpoit's letter in your issue of the 18th 
 inst., in reference to Archbishop Connolly at the Vatican Council. 
 
 The Rev. Mr. Davenport writes : " I will quote a letter which I 
 myself received from Dr. Nevin, Priest of the American church of 
 St. Paul ill Rome, dated December 4, 1885, acknowledging receipt 
 of my pamphlet on Pupal Infallibility. ' You are quite in the right,' 
 he says, ' about Archbishop Connolly He was on one occa- 
 sion pulled down from the sort of pulpit in which the speal-trs 
 stood, after they had tried in vain to silence him with cries of silen- 
 tium hereticus. He described this scejie to me the same evening iu 
 the presence of several membei's of the Council. Then when lie 
 would not yield to the cries with which they attempted to silence 
 him, there was no end of a row, ' said the Archbishop, ' and I was 
 got down out of that mighty quick.' " 
 
 Now from my own personal knowlBdge I pronounce this statement 
 to be utterly void of truth. I was pref&nt as well as Bishop Sweeny of 
 St. John, Bishop Mclntyre of Ch:;rlottetown, P. E. I., and many 
 other living Bishops to whom I can appeal, at each of the speeches 
 made by Archbishop Connolly in the hall of the Vatican Council, and 
 no such occurrence as is here stated ever took place in regard to him, 
 nor indeed in regard to any other, but I speak emphatically of him. 
 Nor could he have made such a statement to Dr. Nevin. It would 
 be untrue and absui-d. Archbishop Connolly and the priest who was 
 liis secretaiy, Bishop Sweeny, and myself clubbed and messed together 
 during our stay in Rome foi- the Council, like many other groups of 
 Bishops. We occupied a suite of apartments on the same flat or 
 piazza, each having his own separate room, but our dining room, re- 
 pa.sts, recreation room, parlor, temporary altar for mass, carriage for 
 going to the daily meetings of the Bishops, and servants, were in com- 
 mon, and nothing of any importance could happen to any one of us 
 without its becoming known to the others. Hence, I know whereof 
 I speak, and I make this statement simply iu the interests of truth 
 and justice, not in any spirit of carping coiitrovei"sy. 
 
 Thanking you, Mr. Editor, I remain, etc., 
 
 t J- Rogers. Bis' .p of Chatham. 
 
Appendix. 459 
 
 APPENDIX B. 
 
 BISHOP STROSSMAYER'S LETTER TO BISHOP MAES. 
 
 Right Rev. and Illustrious Bishop: Most Beloved Brother in 
 Christ: 
 
 I reply to your two letters informing me that various things 
 under my name, prejudicial to the Catholic faith and Church, are 
 circulated in your country. Every one of the pieces circulated and 
 published in your country in my name, prejudicial to the Catliolic 
 Church and faith, are malignant inventions; are lies, are calum- 
 nies, concocted at the instif^-ation of him who goeth about the flock 
 of the Lord seeking whom he may devour. I deem it my glory, and 
 I regard it as one of the chief gifts of Divine goodness, that I was 
 born of pious Catholic parents and brought up by them, and have 
 all my life constantly adhei-ed to the Catholic faith. It is almost 
 sixty years since I was ordained priest, and for forty years I have 
 belonged to the episcopate ; all this time I have openly and publicly 
 taught and explained the whole uncorrupted Catholic doctrine ac- 
 cording to the sense of Mother Church. This is attested by almost 
 numberless documents, most of them public and official. It gives 
 me great gi ' and sadness of mind that men can be found so giddy 
 and perveree as to dai-e to abuse my name and authority, in order 
 to seduce souls redeemed by the blood of Christ and called to the 
 hope of immortality, and wrest them from the Catholic Church. 
 
 Soon after the Vatican Council a sermon was published, purport- 
 ing to have been delivered by me, which teemed throughout with 
 insults and contumely against the Catholic faith and Church. I 
 have t'gain and again in private and public denounced this impious 
 and mcst sacrilegious sermon as ajKwryphal, falsely and menda- 
 ciously asci'ibed to my mouth and my name ; but the impious fraud 
 and forgery devised for the destruction of souls has not yet ceased. 
 At last, however, I was informed by a certain pious American 
 priest and onfcssor that he had attended an apostate priest who on 
 his deathbed confessed that he was the author of the above-men- 
 tioned fraud and forgery, and had ascribed the stiid imiiious .ser- 
 mon to me ; he added entreaties that as a sign of final repentance 
 and expiation this should be communicated to me and my pardon 
 obtained. All this I made known at Rome and published widely, 
 and the storm against me was somewhat lulled for a time. 
 
 By your letters, dearest brother, I .see that the old enemies of the 
 Catholic faith and Church have retui'ned to their vomit, and, as the 
 prophet says, " become an outspread net for the faithful people.'' I 
 
460 Appendix. 
 
 beg and implore you, dear brother, in your piety and zeal to refute 
 these calumnies, and by means of this letter publicly to brand them 
 as impious frauds. Let all know, especially those most likely to 
 incur danger of being seduced and perverted, that the Catholic 
 Church is most dear to me, and that I have always and everywhere 
 preached it as the most divine work of the Eternal Father, as the 
 true and living body of Christ our Lord, God, and Saviour ; as the 
 most holy spouse of the Holy Ghost, from whom she seeks her 
 strength, her invincibility, and her perpetual ti'iumphs. The Cath- 
 olic Church is to me the only mediatrix between God and men, the 
 only true dispenser of the mysteries of the Holy Cross, so that it ia 
 due to the Catholic Church alone if those gifts of supernatural 
 grace are never wanting to the human race, with which it not only 
 cannot absolutely dispense, if we are to retain the inheritance 
 ■which we have acquired by the mystery of the cross, or even in the 
 natural order those good ends pleasing to God, to which within the 
 limits of our mortality we may lawfully aspire. 
 
 We must on this earth have the Catholic Church as a Mother if 
 we would merit to have God in heaven as our Father. Any man or 
 any nation that desires its divine and human vocation to be made 
 perfect and sanctified by the elements and gifts of the supernatural 
 order, must be in connection with the Catholic Church, either im- 
 mediately, that is, with its body and soul; or at least mediately, that 
 is, with its soul. This has been, is, and ever will continue to be my 
 doctrine as to the Catholic Church. To her I freely and with all 
 my heart ascribe, what St, Cyprian, Bishop of Carthage and Martyr, 
 enlightened by the Holy Ghost, wrote in his treatise on the Unity 
 of the Church : " The Church is one, which is extended widely into 
 a multitude by the fruitf ulness of her growth. As the rays of the 
 sun are many, but the light one; and many the branches of the 
 tree, but one the trunk supported by a firm root ; and as from one 
 fountain manj' streams flow, and the multiplicity may seem im- 
 mense in the number of gushing branches, yet unity is preserved in 
 the origin. If a ray is severed from the body of the sun, the unity 
 of the light receives no division; rend a branch from a tree, the 
 fragment cannot germinate ; cut oflp a stream from its source, the 
 severed stream dries up. Indeed, it is self-appai-ent ; unity, con- 
 cord, harmony belong to the essence and, as it were, to the inmost 
 soul of Christ; so that where there is unity, concord, harmony, 
 there undoubtedly is the Church ; where unity, concord, harmony 
 are wanting, there infallibly the Cluu'ch, too, for that very reason 
 is wanting. Unity, concord, harmony, is the highest and most evi- 
 dent proof of the divinity of the Catholic Church." Whatever the 
 holy Martyr says of the unity of the Church, he says of the Church 
 
Appendix. 461 
 
 of God itself. The Catholic Church is then the sun, whose rays en- 
 lighten all churches and nations throughout the whole world. The 
 Catholic Church is the oak, braced by a sturdy root; its fruit, all 
 those whom the different churches and nations bring to the salva- 
 tion of eternal and temporal life, are due to the fecundity of this 
 divine tree and trunk. 
 
 The Catholic Church is the fountain of the unfailing river, 
 s])ringing from eternity itself, and gliding on to eternity through the 
 whole series of ages, tilling all the streams of the different churches 
 and nations fully with the welling torrent of its watei-s, to an 
 inexhaustible abundance and plenty of celestial and terrestrial 
 fecundity. Moreover, I love, cherish, and honor the Roman 
 Church as matrix and mistress of all churclies throughout the 
 world. To the Church of Rome I do most freely and with my whole 
 heart endoi-se the splendid testimony of St. Irena?us, Bishop and 
 Martyr, in his work against Heresies. 
 
 The same saint (Book III., chap. iii. of tliat work) extols the 
 glory of the Roman Church, which he calls the greatest and most 
 ancient, founded by the two most glorious apostles, Peter and Paul. 
 To this Church, he says, on account of its more powerful princi- 
 pality, the whole Church must necessarily be united, that is, the 
 faithful who are everywhere, for in her is ever preserved, by the faith- 
 ful everywhere, tlie tradition derived from the apostles. Moreover, 
 of the same Church and in the same work he affirms that the apos- 
 tles brought together into her, as into a certain I'ich deposit of the 
 Holy Ghost, whatever truth there is. Often and often do I say to 
 myself a.s I regard these rights and prerogatives of the Roman 
 Chureh: May God, merciful and patient, rather forget me and my 
 salvation than that I should forget what I owe to this most glorious 
 and ancient Church. May my voice rather cling forever to my lips 
 and become dumb, may my right hand rather wither than that I 
 should utter or write a word that is not to the praise, the honor, 
 and the glory of this Church. This has been, is, and ever will be 
 forever constantly my faith, my judgment, my conviction. I 
 know, moreover, and feel in my heart tliat this right, privilege, and 
 glory of the Roman Church is due especially to the Sovereign Pon- 
 tiff, the successor of St. Peter, whose throne is fixed at Rome for- 
 ever. 
 
 The Sovereign Pontiff, the successor of St. Peter, is the vicar on 
 this earth of Jesus Christ Himself, our God and Saviour. He is the 
 visible head of the Church, he is the father of his believers, he is 
 the supreme pastor of the Lord's flock, he is the infallible teacher of 
 all the sheep and lambs in the Church of God. He is the source 
 a."id eternal pledge of the unity of the Church, and of the unity of the 
 
462 Appkndix, 
 
 sacerdotal order, so that, accorduig to St. Ambrose : where Peter is, 
 there is the Church; and according to St. Augustine: Rome lias 
 spoken, the case is decided. I have ever adopted as my own what 
 our St. Jei-ome wrote to Pope Damasus (Ej). xv., Ad eundem): "I 
 am united by communion with your Holmess, that is, with the 
 chair of Peter; I know that the Church is built on that rock. 
 Whoso eateth the lamb outside this house is profane. If any one is 
 not in the ark of Noah, he will perish when the deluge holds sway." 
 This has been most constantly my faith, my judgment, and the un- 
 alterable rule of my life, which I hope to bear whole and unsullied to 
 the very throne of God as a token of my eternal life and salvation. 
 Finally, I honor the present Sovereign Pontitf, the most glorious 
 Leo XIII. , with absolutely filial piety, reverence, obedience, and adhe- 
 sion, and if it could be, I would most willingly be totally united to 
 him, not only in my soul and heart, but also in body and in my 
 earthly lot, to his cro.ss and chains, and to all he suffere, even unto 
 death, well aware that I would thus most completely become jmr- 
 taker of his praise, honor, and glory. 
 
 All this, I beseech you, dear brother, publish ni your papers, and 
 confound my malignant slandei-ers. God bless you! Give me 
 your attachment, and remember me in your prayers. 
 
 + Joseph George, Bishop. 
 
 Djakovar, June 18, 1889. 
 
 APPENDIX C. 
 
 LETTER FROM REV. DR. LEE (ANGLICAN), ON LITTLE- 
 DALE'S "PLAIN REASONS." 
 
 A CRUSniNO REPLY. — A PROTESTANT REFUTES PROTESTANT 
 
 CALUMNIES. 
 
 "We publish this week what we may perhaps best describe as a 
 ' smashing ' letter from the Rev. Frederick George Lee, D.D., Yicar 
 of All Sahits', Lambeth. Dr. Lee, of course, writes fi-om his own 
 standpoint, and there are one or two incidental remarks as to which 
 we are likely to remain in permanent disagreement with him, but 
 nothing could well be more effective tliaii his brilliant and trench- 
 ant exposure of the reckless carelessness and slovenly scholarship of 
 the man who, with a light heart, has set himself to ' criticise the 
 saints, correct the Popes, and snub the Cardinals.' Indeed our read- 
 
Al'PKNDIX. 403 
 
 ers may even be a little curious to know what is left of ' Plain Rea- 
 sons,' when they learn that for its 200 pages, Dr. Littledale has 
 ah-eady had to make 201 retractions, and that its latest edition con- 
 tains a Preface with ' no less than 13,340 words of errata.' This sig- 
 nal discomfiture of Dr. Littledale we trust may {wove a lesson and 
 a warnuig to other rash assailants of the Church of God:'— Londo7i 
 Tablet. 
 Below we give the letter referred to : — 
 
 AN ANGLICAN ON ANGLICAN CONTROVERSY. 
 
 gir^ — Certain generous and wise woixls which you published on 
 November 4th, 1882, lead me to trouble you with this letter, and to 
 ask you to favor me by printing it. 
 
 ENGLAND'S MOST IMMINENT DANGER. 
 
 Your woi-ds stood thus: " Anything which tends to weaken the 
 influence of the Church of England as a teacher of those religious 
 truths which she, liowever imperfectly, holds and proclaims, appeai-s 
 to us to be matter of regret, as so much gain to the cause of secular- 
 ity and unbelief." Even from your point of view, in a certain 
 sense, the scaffolding and organization of the Established Church, 
 including moi-e particularly baptism and marriage, is after the an- 
 cient type, and is inherently Christian. It has lost much, I know, 
 and its needs are numerous; our ancestoi-s were betrayed, robbed, 
 hoodwinked, persecuted and defrauded by the Tudoi-s, and, as a 
 coiisequence, religion itself, and England as a nation, have griev- 
 ously suffered. Whether, in the future, the national church, after 
 disestablishment and disendowment, will break up, i-emains to be 
 seen. If it does, our beloved country will be far on the way to re- 
 verting to paganism. And atheism subsequently may become very 
 powerful, if not dominant, to our great woe and loss, for all of us. 
 
 WHAT DR. LEE WISHES TO SEE ACCOMPLISHED. 
 
 Surely, therefore, to maintain and mend the Church of England 
 without breaking it up, to regain wbat has been lost, to restore it to 
 visible corporate communion with the Holy See (as did Cardinal 
 Pole under Queen Mary) and not to destroy it, seems to me the right 
 and proper policy to adojjt. I see nothing wj-ong in such a pi-o- 
 gramme and plan, but everything Hiat is wise and good, righteous 
 and true. This being so, and having been so with myself for more 
 than thirty yeare, I rejoiced when I read your politic, sensible, and 
 kindly-expressed words, and often read them anew. 
 
46-i Appendix. 
 
 A GOOD WORD FOR THE TRACTARIAN MOVEMENT. 
 
 Everything tliat tends to remove the dark sliadow of polemical 
 misrepresentation from tlie minds of pati-iotic EngHshmen seems to 
 me distinct advantage to the country. Tlie Tractarian movement 
 not only began this good work, but steadily carried it on for years. 
 In tlie various restorations effected, malignant, long-cherished preju- 
 dices have been laid to rest, mistakes admitted, history re-written, 
 old trutlis regained, zeal and self-denial brought to the forefront. 
 In most of our ancient Cathedrals, where the Abomination of Deso- 
 lation was set up by the Poynets, Eidleys, B les and Aylmei-s of 
 old, such beneficent restorations have been Ci "ected as that Mass 
 miglit tlierein be said again with all proper dignity and order at a 
 few days' notice. During the last half century, moreover, nearly 
 0,000 new churches and chapels have been built in England, and 
 more than that number of old sanctuaries creditably restored. 
 
 A RITUALISTIC BLUNDER — DR. LITTLEDALE. 
 
 Now, just as a breach of unity sealed divisions, and all kinds of 
 dangerous and woi-thless sects and everlasting wranglings sprang 
 from the deplorable Tudor changes; so ought peace and liarmony 
 and re-union to s])ring from, and become the direct and distinct out- 
 come and the final crown of the Oxford or Tractarian movement— 
 evidently from God. Anything that tends to hinder such a desira- 
 ble consummation is mischievous, disastrous, and certainly not from 
 above. It is because I feel very keenly that the recent pitiable pol- 
 icy of the Ritualists in mattei-s controversial— so gi-eatly at variance 
 with that of forty years ago— is both dangerous and disastrous; and 
 tliat in several particulare this movement, in.stead of beuig con- 
 structive, is now actually i/e-structive, that I venture to assure you 
 that a large portion of the English clergy— many of them retiring, 
 uncontroversial, and peace-loving— have no sympathy whatsoever 
 with the blatant and boisterous noise of mere professional controver- 
 .sialists, wlio. with arrogance and art. but with no responsibility, are 
 doing their best to render future peace and unity, humanly speak- 
 ing, impossible. No publication with which I am acquainted has 
 been more disastrous in iis aim and consequences than "Plain Rea- 
 sons." published by the Society for the Promotion of Christian 
 Knowledge. More than 3.'), 000 copies have been sold, and its read- 
 ers, of couree, have been numerous. Its success, as a literary spec- 
 ulation, is one of the darkest signs of the times. Had we a body o*" 
 clergy with a sound theological education, such a publication must 
 have been met first only with a chilling welcome from those being 
 duped, and then with a howl of execration. I will not dii-ectly say 
 more than that, having carefully examined it in conjunction with 
 
Appendix. -i^o 
 
 others— the first edition was the last— we have found it to be merci 
 lessly unfair, and altogether untrustworthy. I would that we could 
 regard its compiler as unintentionally misled and mistaken. The 
 book will very possibly destroy the faith of many. 
 
 DR. LITTLED ale's "CORRECTIONS." 
 
 Now I here ask you, sii', to note that, independent of eighteen 
 separate apologetic letters sent from time to time (from 1880 to 1885) 
 to the Guardian and Church Times, each containing certain retrac- 
 tions, emendations, and corrections of mistakes which had been 
 pointed out, the author, in a new edition of his book, published in 
 1881, prtiixed no less than twenty-nine pages of closely printed " ad- 
 ditions and corrections " (mainly the latter), each page containing 
 forty-six lines, and each line about ten words; thus making no less 
 than 13,340 words of errata— a, somewhat unprecedented and start- 
 ling literary performance, and a remarkable example of original 
 slip-slop and random accusation— for a person who, criticising the 
 saints, correcting the Popes, and snubbing the Cardinals, claims to 
 hector and teach other people, and whose book in its totality does 
 not extend to two hundred pages. Every f esh edition has received 
 fresh corrections, while in several cases th corrections are equally 
 inaccvu*ate with the statements presumed tc be corrected. 
 
 TABULATED STATEMENT OF CORRIGENDA AND ERRATA. 
 
 The various errata and explanatory additions referred to, as can 
 be calculated and seen, amovmt, I am given to conclude, to exactly 
 two hundred and one. These— which will probably be set forth at 
 length in a future publication— are, of course, of different kinds, 
 some more important than others, and have thus been carefully tab- 
 ulated by myself and two friends: 
 
 Corrigenda and Errata.— Reg&rdmg historical or traditional 
 facts, 51 : regarding dogmatic facts, historical and theological, 43 ; 
 regarding quotations, either first or second hand, from writers on 
 history and canon law, with inaccurate conclusions from uncertain 
 premises, 29; regarding historical and theological quotations half 
 made, often with certain remarkable omissions or qualifications, and 
 consequently, for purposes of controversy, imperfectly and not 
 fairly quoted, 30; regarding short scraps of quotations from the 
 Fathers, which, when souglit out and studied, are found to bear an 
 entirely different meaning from that which, for controversial pur- 
 poses, they were credited, 24; moreover, the compiler of "Plain 
 Reasons" has, on no less than seventeen occasions, made mistakes 
 in confusing the personal opinions of Catholic writers on dogma, 
 canon law, or ecclesiastical histoid with the defined and authorita- 
 
406 Appendix. 
 
 tive faith of the Catholic Church — a somewhat serious series of addi- 
 tional errata, 17 ; furtherniore, in seven cases he has assumed that 
 ceriain current opinions — highly prohahle opinions, no doubt, but 
 as yet only opinions — are without any doubt dogmatic facts, sacred 
 dogmas, and part of the unchangeable Divine deposit, and has 
 argued accordingly. This is neither fair nor faitliful. The "opin- 
 ions " even of Popes or canonized saints are opinions, and nothing 
 more. Such opinions are not imposed on the faithful, and may be 
 distinct from the Catholic faith, 7. Total, 201. 
 
 THE DOCTRINE OF INTENTION. 
 
 Several of the above referred to corrigenda and sub-added notes 
 contain several other retractions, further detailed explanations, and 
 careful explainings-away of grave n istakes. The artful and insin- 
 cere criticism (and I must add suprt me nonsense) which is found 
 i"egarding the doctrine of intention — a doctrine as familiar to law as 
 to theology, and as important to one as to the other (for if good 
 faith were not kept in ordinary public and official acts, where should 
 we be ?) — is so utterly puerile and ridiculous, that it can only take 
 in those who are anxious to be deluded. If one man, in the pres- 
 ence of another, apparently executing a legal deed, deliberately and 
 openly declares, ' ' I do not deliver this as my act and deed " — the 
 proper intention is wanting, and the signed instrument is probably 
 invalid, and certainly open to have its value contested. So most 
 probably in regard to an official sacramental act when the general 
 intention has been found to have been absolutely withheld. 
 
 ADVERSE PROTESTANT CRITICISMS OF DR. LITTLEDALE. 
 
 Many of the criticisms in question, though maintained with some 
 show of learning, are accurately enough measured at their true 
 value by those Anglicans competent to form an opinion. Circum- 
 stances have placed at my disposal numerous comments upon the 
 book criticised. I select a few as evidence that the new and disas- 
 trous policy embodied in " Plain Reasons " is by many repudiated; 
 its method being mistrusted, its veiy gross and uncharitable lan- 
 guage deplored, and its conclusions rejected. I only wish those 
 clergymen in official places, who are so ready and even voluble to 
 condemn it in private, would have the courage of their opinions in 
 public. But this is scarcely a courageous age. Wills are too often 
 weak, and moral backbones either disjointed or broken. 
 An Honorary Canon of Oxfoi*d Cathedral writes : 
 " No long experience of ' Plam Reasons ' has proved to me that 
 the plan of appealing to mere reason, and bringing everything down 
 to its own level in dealing with Romanism, is likely to be turned to 
 
Api'kndix. 467 
 
 a deadly account in dealing with the great doctrines of the Trinify 
 
 and of God manifest in the llesh I know two at least whom 
 
 the book has made first anti-Roman and then scoffing infidels." 
 
 Another clergyman of the Diocese of Oxford writes: "In my 
 parish and neighhorhmxl it has done more harm than good, making 
 its readei*s, in some cases, often loose believere, and then Christians 
 unattached. In others, it has sent devout minds, shocked by its 
 unpleasant cynicism, over to Rome." 
 
 Mr. Shirley Brabazon, of Stoke, Oxfordshire, expressed in public 
 (Uth of October, 1881) the following sentiment: "A book w^hich 
 lias been corrected in nearly a hundred cases of misstatement, 
 should have been fli-st submitted to some competent author .... 
 before being put in print. It shakes our confidence in the Society 
 for Promoting Christian Knowledge, and it is not creditable that no 
 expression of regret was made by its committee for the circulation 
 of errors and fictions. Dishonesty in controversy, especially in re- 
 ligious controvei-sy, even when resulting from want of necessary 
 inquiry beforehand, is much to be deprecated."' 
 
 Dr. Mossman, of Torrington, Lincolnshire, in 1881, wrote thus: 
 "The book appears to me to be written in a most reprehensible 
 spirit. Unless exposed and refuted, it is calculated to do grievous 
 harm to the blessed and holy cause of coiijorate reunion. The book 
 cannot, of course, mislead any one who is really acquainted with 
 ecclesiastical histoiy and dogmatic theology, but how very few of 
 its readers will know that it is little more than a crude congeries of 
 fallacies and erroneous statements, taken at second hand, which 
 have been exposed and refuted again and again." 
 
 Another clergyman, of the Diocese of Salisbury, writes: "I am 
 not prepared to face the malice and nxalevolence of (a certain relig- 
 ious newspaper), otherwise I could easily point out a score of mis- 
 takes and misrepresentations (in ' Plain Reasons ') as to our rela- 
 tions with the saints in glory — their help, our duty." 
 
 A Rector in Kent, in a published letter in 1882, put on record his 
 judgment, as follows: " That such a book should be issued at all by 
 the Society for Promoting Christian Knowledge is a sign of deteri- 
 oration, and a bad sign. too. For to di'ive more wedges into the 
 breach between us and Rome, and to make it bigger and wider, is 
 not to my mind the work of a Catholic (?) priest, now that irreligion, 
 imbelief, and profanity are extending so." 
 
 The Rev. Wentworth Hankey, of Christ Chureh, Oxford, in Au- 
 gust, 1881, wrote thus: " I shall be much obliged, if you will allow 
 nie.as an Anglican clergj^man, who prefers Dr. Littledale's past to his 
 present views, to express the shame and irdignation with which I 
 fiavo from the first regarded the publication of 'Plain Reasons.' 
 
463 Appendix. 
 
 Since the iasue of translations into French and Italian, the claim of 
 the work to be defensive and not aggressive can no longer be sus- 
 tainecl; and considering what manner of men are the vast majority 
 of the Church's ejieniies in France and Italy, I protest in the name 
 of our common Christianity against any such attempt to weaken the 
 liands of the Church." 
 
 HANDUNG DR. LITTLEDALE "WITHOUT GLOVES." 
 
 The Rev. E. W. Gilliam remarked of its author's controversial 
 wi'itiiigs that they are "so evidently dictated by ill-feeling and prej- 
 udice, and the i-ules of good breeding are so completely ignored by 
 him, that a reader of any refinement of mind instinctively draws 
 back fi-om one who seems thus regardless of the first principles of 
 Christian moderation and oi-dinary charity." Adding, with much 
 force and terseness of "Plain Reasons": "Entii-ely negative in 
 character, it is, moreover, a coarse, vituperative, bruUil book, with- 
 out piety and without justice — a book whose spirit has nothing in 
 common with a holy and upright mind." 
 
 I am informed by persons who know them that Canon Liddon, 
 Canon Carter, Bishop King, Prebendary West of Lincoln, Mr. R. M. 
 Benson of Cowley, Mr. Chancellor Wagner, and others, have ex- 
 pressed their dislike of the methods, assertions, and style of reason- 
 ing of " Plain Reasons," in terms more or less in harmony with the 
 various sentiments just quoted. 
 
 THE DOCTRINE OF THE IMMACULATE CONCEPTION. 
 
 To return to the Ixwk itself. As regards the important doctrine 
 of the Immaculate Conception, which has always been held by the 
 Catholic Chureh, it is perfectly certain the first Bishop of Norwich, 
 Herbert de Losinga (1050-1119) taught it as a matter of course, 
 openly and publicly, with the greatest distinctness. Here are words 
 — a strong contrast to the confu.sed sentiments and distressing pro- 
 fanity of certain preachers at Oxford thirty-five years ago — taken 
 from one of Bishop de Losinga's sermons: "She, the Blessed Virgin, 
 was made white with many virtues and merits; yea, whiter than 
 the driven snow was she made by the gift of the Holy Ghost ; and 
 showed forth in all things the simplicity of the dove, since whatever 
 was done in her was all purity and simplicity, was all pure grace, 
 was all the merey and justice which looked down from heaven. 
 And therefore is she called Undeflled {et ideo immaculata) because 
 in notlung was she corrupt (quia in nullo conmpta).'' — Vol. ii., 
 p. 349.' 
 
 ' Life and Letters of Herbert de Losinga, Blsliop of Norwich. By E. M. 
 Goull)onie, Dean, and Henry Symonds, M.A., Precentor of Norwich Cathedral. 
 In two volumes. London : 1878. 
 
Appendix. 4G9 
 
 THE ABStrMPTlON AND INVOCATION OP SAINTS. 
 
 And the following beautiful passage relates to the dogmatic fact 
 of the Assumption, and to the consoling and sustaining doctrine of 
 the Invocation of Saints: "To-day the Most Blessed Virgin 
 Mary was taken up above the heavens, and in the presence of the 
 Holy Apostles her body was placed in the sepulchre. She dietl, but 
 a body of such excellent dignity could not (as Blessed Gregory saith) 
 • long be held in the bonds of death. For it was impossible that the 
 flesh should be corrupted by a long death of which the Word was 
 made flesh and dwelt among us. For if at the Lord's resurrec- 
 tion many bodies of the saints that slept arose, how could tliat flesh 
 not rise again which gave birth to the Author of life Himself ? 
 With a full and undoubting faith, believe ye, my brethren, that the 
 Most Blessed Virgin Mary, made immortal, both in body and soul, 
 sitteth at the right hand of Gkxl, with her Son, our LoH Jesus Christ, 
 being the mother of penitents, and the most efl'ectual intercessor for 
 our sins with her most gracious Son." — Vol. ii., pp. 351, 352. 
 
 BASELESS AND PROFANE CHARGES. 
 
 With regard to what is set forth in " Plain Reasons" concerning 
 Church law, the maxims of Ferraris and other canonists quoted are 
 no more infallible, as is practically assumed, than are the personal 
 opinions of Sir Robert Phillimore and Sir Ednmnd Beckett equiva- 
 lent to our authoritative declaration of what is the present law of 
 the Established Church. The charges of "accumulated falsehood," 
 of "entire disregaixi for truth," of "deliberate and conscious false- 
 hood with fraudulent intent," and that "truth pure and simple is 
 almost never to be found, and the whole truth in no case whatever, " 
 in the Roman Catholic Church, are statements exceedingly shock- 
 ing, and in most cases have the exactly opposite effect intended. 
 Such vague charges are incapable of being met, for they are baseless 
 1 as they are profane. In one case this accuser of his brethren goes 
 so far as to deliberately charge Baronius with purposely altering a 
 date, and of deliberately falsifying the Roman martyrology for cer- 
 tain controversial purposes. Now, any historian is liable to a chro- 
 nological error ; yet no certain evidence of the accuracy oi the grave 
 charge in question exists ; while a writer who has himself made no 
 less than two hundred retractions or explanations in a hastily com- 
 piled book of two hundred pages, should not (without any hearing 
 or defense) be severe upon a Christian hero who may possibly have 
 made one in two thousand. 
 
 BROUGHT TO TASK BY A GREEK. 
 
 Dr. Littledale's treatment of the Seventh CEcumenical Council 
 and its decrees has brought down upon him a sconiful and wither- 
 
470 Atpendix. 
 
 ing criticism by Professor Damalas of Mount Athos, referred to in a 
 recent number of a German literary serial, which I have not seen, 
 but which a learned Anglican friend informs me is painful to read, 
 and quite impossible to answer. 
 
 THE CONSEQUENCES OP DR. LITTLEDALE'S METHOD. 
 
 In fine, only let the Sacred doctrines of the Blessed Trinity, of the 
 Procession of the Holy Spirit, of the Incarnation, of the Two Wills 
 of our Blessed Saviour, of the Sacraments and of the Episcopate, be 
 treated in a like carping and rationalistic method with which the 
 writer of "Plain Reasons" has dealt with the need of a Visible 
 Head to a Visible Church, and the exercise by delegation of our 
 Lord's Univei-sal Sovereignty, and the mischief of the method would 
 be apparent. Furthermore, devotion to and invocation of the 
 saints, which of course is only the "communion of saints " (in which 
 all profess to believe) put itito practice, the state of the faithful de- 
 parted, the Immaculate Conception and Assumption of our Blessed 
 Lady, would by a like rationalistic and destructive method, l)e 
 swept away. The Catholic faith, however, is like a perfect and 
 complete arch. If but one stone bo removed and several others be 
 painstakingly battered and intentionally broken, there is a grave 
 danger that the whole archway may fall. 
 
 DR. LEE AGAIN EXPRESSES HIS OREAT HOPE. 
 
 I conclude, therefore, that for more than three and a half cen- 
 turies in England destruction, protests, negations, bitter controver- 
 sies, and self-pleasing have done more than enough evil and mis- 
 chievous work ; and that the Established Church, now confrontetl 
 by indiflFerence, atheism, sectarian spite, and avowed Agnosticism — 
 can only retain its present position, or be proved to be worth its 
 salt, by its leaders and officials making a zealous endeavor to re- 
 store what is wanting, and to secure from ecclesiastical authority 
 in the face of Christendom a restoration of what has lapsed and 
 been lost — the original scheme, so far as there was one, of NewTnan 
 and Pusey, of Manning, Keble, Froude, and Ward. By this means 
 all Cliristians— like animals when attacked by a common foe — 
 might at f'rst be led in mere self-defence to herd together, and then, 
 under supreme authority, to act together for the honor of God, the 
 extension of the Catholic faith, and the advantage of Christendom. 
 In this hope, I subscribe myself, sir, your obedient and obliged 
 servant, 
 
 Frederick George Lee, D.D. 
 
 All Saints' Vicarage, Lambeth, S. E., Rogation Sunday, 1886. 
 
Appendix. 471 
 
 APPENDIX D. 
 
 When I asserted in the text, that to De Rossi's Cathohc mind 
 there was no doctrinal difference between the three readinjpn^, Ipse, 
 Ipsa, Ipsum, I had before nie only the extract from his great work 
 given by Pusey, and I relied entirely upon my Catholic mstinct in 
 the matter. It has not deceived me. I have since examined the 
 work itself, and it confirms every statement I have made. De Rossi 
 translates the Hebrew by Ipsum, but he agrees with Lucas Brugen- 
 sis that Ipsa is not opposed to the Hebrew in sense, and he adds the 
 testimony of the learned Father Bukentop to the Catholic meanmg 
 of Ipsa in these words: Idem repetit Bukentopius addensdici posse 
 Ipsa, sicut Oen. xii. 3, dicitur in te benedicentur universal cogna- 
 Hones terroe, id est iti semine tuo, ut Deus ipse explicat Oen. xxii. 
 18." De Rossi here refers to Buken top's work— Ltu? de luce, writ- 
 ten in reply to James' Bellum Papale. I have given the words of 
 Lucas Brugensis in the "Postscript" to the fourth letter of the 
 Eejoinder. 
 
 APPENDIX E 
 
 In the Twenty-eighth letter I refer to Maimonides and his book 
 entitled The Guide of the Perplexed. I state that it was written in 
 Arabic and afterwards translated into Hebrew by himself. This I 
 desire to correct. From Friedlander's translation of The Guide of 
 the Perplexed I find that it was composed in Arabic and written in 
 Hebrew characters. Subsequently it was translated into Hebrew 
 by Rabbi Samu6i Ibn "Vibboii, m the ;Iif<^ti*ne p* Maimonides, who 
 was consulted by ihe. t^nsJaW On all ditatiiit pa.s£ages. 
 

ERRATA, 
 
 I'age 132, line 11, insert a period after "St. (ireyory." 
 
 " VM), " 18 Ironi botUini, 
 
 •' 144, " 7. 
 
 " 14o, noti", 
 
 " 171, line (i from hottoni, 
 
 2.-)0. 
 
 <t 
 
 10 
 
 2(i7, 
 
 tt 
 
 7 
 
 284, 
 
 It 
 
 4, 
 
 335, 
 
 *4 
 
 8 
 
 353. 
 
 It 
 
 5 
 
 354, 
 
 H 
 
 9 
 
 354, 
 
 tl 
 
 10 
 
 3ti8, 
 
 it 
 
 :', 
 
 377, 
 
 t( 
 
 10 
 
 378, 
 
 U 
 
 7 
 
 383, 
 
 It 
 
 20 
 
 403, 
 
 " 
 
 it 
 
 414, 
 
 i* 
 
 14 
 
 418, 
 
 u 
 
 
 419, 
 
 t> 
 
 20, 
 
 429, 
 
 i( 
 
 17 
 
 430, 
 
 (4 
 
 Hi 
 
 433, 
 
 (i 
 
 4 
 
 435, 
 
 a 
 
 4 
 
 471, 
 
 (> 
 
 14 
 
 471, 
 
 ti 
 
 .V 
 
 For 
 
 
 
 Head 
 
 when 
 
 
 
 wliere. 
 
 an 
 
 
 
 any. 
 
 mule 
 
 
 
 nialo. 
 
 Carsns 
 
 
 
 t'ursns. 
 
 after "Hvm" 
 
 
 
 insert with. 
 
 Bible 
 
 
 
 Hiblintl. 
 
 Now 
 
 
 
 Nor. 
 
 Kditio Justin! 
 
 anaei) 
 
 
 .Instiniani's Ktlition. 
 
 after '" Ihuit " 
 
 
 
 iiiM^rt in. 
 
 " -Ifioxe" 
 
 
 
 erase who. 
 
 guani 
 
 
 
 qnani. 
 
 probe 
 
 
 
 prove. 
 
 leas 
 
 
 
 lies. 
 
 on 
 
 
 
 in. 
 
 hu 
 
 
 
 have. 
 
 better 
 
 
 
 bitter. 
 
 babetiit 
 
 
 
 Iiabebat j 
 
 iiarrationem 
 
 
 
 narrationuni. | 
 
 the 
 
 
 
 these. 
 
 Letters 
 
 
 
 Letter. 
 
 Kva/.riiis 
 
 
 
 Kvagriu.s. 
 
 His 
 
 
 
 this. 
 
 Creto 
 
 
 
 Crete. 
 
 last 
 
 
 
 Inst. 
 
 universal 
 
 
 
 uni versa'. 
 
 Yibbon 
 
 
 
 TiblK.n. 
 
 De Hoissi's nu 
 
 aniii^ 
 
 Is (liseusseci 
 
 , refer to Appendix 1)