Now these diversified modes of honoring G.o.d did not come to us in a day, or only from the apostles; they are the acc.u.mulations of centuries; and, as in the course of years some of them spring up, so others decline and die Some are local, in memory of some particular saint who happens to be the evangelist, or patron, or pride of the {57} nation, or who is entombed in the church, or in the city where it stands; and these, necessarily, cannot have an earlier date than the saint's day of death or interment there. The first of such sacred observances, long before these national memories, were the devotions paid to the apostles, then those which were paid to the martyrs; yet there were saints nearer to our Lord than either martyrs or apostles; but, as if these had been lost in the effulgence of his glory, and because they were not manifested in external works separate from him, it happened that for a long while they were less thought of. However, in process of time the apostles, and then the martyrs, exerted less influence than before over the popular mind, and the local saints, new creations of G.o.d's power, took their place, or again, the saints of some religious order here or there established. Then, as comparatively quiet times succeeded, the religious meditations of holy men and their secret intercourse with heaven gradually exerted an influence out of doors, and permeated the Christian populace, by the instrumentality of preaching and by the ceremonial of the church. Then those luminous stars rose in the ecclesiastical heavens which were of more august dignity than any which had preceded them, and were late in rising for the very reason that they were so specially glorious. Those names, I say, which at first sight might have been expected to enter soon into the devotions of the faithful, with better reason might have been looked for at a later date, and actually were late in their coming.

St. Joseph furnishes the most striking instance of this remark; here is the clearest of instances of the distinction between doctrine and devotion. Who, from his prerogatives and the testimony on which they come to us, had a greater claim to receive an early recognition among the faithful? A saint of Scripture, the foster-father of our Lord, was an object of the universal and absolute faith of the Christian world from the first, yet the devotion to him is comparatively of late date.

When once it began, men seemed surprised that it had not been thought of before; and now they hold him next to the Blessed Virgin in their religious affection and veneration.

As regards the Blessed Virgin, I shall postpone the question of devotion for a while, and inquire first into the doctrine of the undivided church (to use your controversial phrase) on the subject of her prerogatives.

What is the great rudimental teaching of antiquity from its earliest date concerning her? By "rudimental teaching" I mean the _prima facie_ view of her person and office, the broad outline laid down of her, the aspect under which she comes to us in the writings of the fathers. She is the second Eve. [Footnote 11] Now let us consider what this implies. Eve had a definite, essential position in the first covenant.

The fate of the human race lay with Adam; he it was who represented us. It was in Adam that we fell; though Eve had fallen, still, if Adam had stood, we should not have lost those supernatural privileges which were bestowed upon him as our first father. Yet though Eve was not the head of the race, still, even as regards the race, she had a place of her own; for Adam, to whom was divinely committed the naming of all things, ent.i.tled her "the mother of all the living;" a name surely expressive not of a fact only but of a dignity; but further, as she thus had her own general relation to the human race, so again had she her own special place, as regards its trial and its fall in Adam. In those primeval events, Eve had an integral share. "The woman, being seduced, was in the transgression." She listened to the evil angel; she offered the fruit to her husband, and he ate of it. She co-operated not as an irresponsible instrument, but intimately and personally in the sin; she brought it about. As the history stands, she was a _sine qua non_, a positive, active cause of it. {58} And she had her share in its punishment; in the sentence p.r.o.nounced on her, she was recognized as a real agent in the temptation and its issue, and she suffered accordingly. In that awful transaction there were three parties concerned--the serpent, the woman, and the man; and at the time of their sentence an event was announced for the future, in which the three same parties were to meet again, the serpent, the woman, and the man; but it was to be a second Adam and a second Eve, and the new Eve was to be the mother of the new Adam. "I will put enmity between thee and the woman, and between thy seed and her seed."

The seed of the woman is the word incarnate, and the woman whose seed or son he is is his mother Mary. This interpretation and the parallelism it involves seem to me undeniable; but, at all events (and this is my point), the parallelism is the doctrine of the fathers, from the earliest times; and, this being established, by the position and office of Eve in our fall, we are able to determine the position and office of Mary in our restoration.

[Footnote 11: _Vid_. "Essay on Development of Doctrine," 1845, p.

384, etc.]

I shall adduce pa.s.sages from their writings, with their respective countries and dates; and the dates shall extend from their births or conversions to their deaths, since what they propound is at once the doctrine which they had received from the generation before them, and the doctrine which was accepted and recognized as true by the generation to whom they transmitted it.

First, then, St. Justin Martyr (A.D. 120-165), St. Irenaeus (120-200), and Tertullian (160-240). Of these Tertullian represents Africa and Rome, St. Justin represents Palestine, and St. Irenaeus Asia Minor and Gaul--or rather he represents St. John the Evangelist, for he had been taught by the martyr St. Polycarp, who was the intimate a.s.sociate, as of St. John, 60 of the other apostles.

1. St. Justin: [Footnote 12]

[Footnote 12: I have attempted to translate literally without caring to write English. ]

"We know that he, before all creatures proceeded from the Father by his 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 an undoing. For Eve, being a virgin and undefiled, conceiving the word that was from the serpent, brought forth 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 G.o.d, answered. Be it to me according to thy word."--_Tryph_. 100.

2. Tertullian:

"G.o.d recovered his image and likeness, which the devil had seized, by a rival operation. For into Eve, as yet a virgin, had crept the word which was the framer of death. Equally into a virgin was to be introduced the Word of G.o.d which was the builder-up of life; that, what by that s.e.x had gone into perdition, by the same s.e.x might be brought back to salvation. Eve had believed the serpent; Mary believed Gabriel; the fault which the one committed by believing, the other by believing has blotted out."--_De Carn. Christ_, 17.

3. St Irenaeus:

"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 Mary, 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 account of this the Lord said, that the first would be last and the last first. And the prophet signifies the same, saying, 'Instead of fathers you have children.' For, whereas the Lord, when born, was the first begotten of the dead, and received into his bosom the primitive fathers, he regenerated them into the life of G.o.d, he himself becoming the beginning of the living, since Adam became the beginning of the dying. Therefore also Luke, commencing the lines of generations from the Lord, referred it back to Adam, signifying that he regenerated the old fathers, not they him, into the gospel of life. And so the knot {59} 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. Haer_, iii. 22. 34.

And again:

"As Eve by the speech of an angel was seduced, so as to flee G.o.d, transgressing his word, so also Mary received the good tidings by means of the angel's speech, so as to bear G.o.d within her, being obedient to his word. And, though the one had disobeyed G.o.d, yet the other was drawn to obey G.o.d; that of the virgin Eve the virgin Mary might become the advocate. And, as by a virgin the human race had been bound to death, by a virgin it is saved, the balance being preserved, a virgin's disobedience by a virgin's obedience."

--_Ibid_. v. 19.

Now, what is especially noticeable in these three writers is, that they do not speak of the Blessed Virgin as the physical instrument of our Lord's taking flesh, but as an intelligent, responsible cause of it; her faith and obedience being accessories to the incarnation, and gaining it as her reward. As Eve failed in these virtues, and thereby brought on the fall of the race in Adam, so Mary by means of them had a part in its restoration. You imply, pp. 255, 256, that the Blessed Virgin was only a physical instrument in our redemption; "what has been said of her by the fathers as the chosen _vessel_ of the incarnation, was applied _personally_ to her" (that is, by Catholics), p. 151; and again, "The fathers speak of the Blessed Virgin as the _instrument_ of our salvation, _in that_ she gave birth to the Redeemer," pp. 155, 156; whereas St. Augustine, in well-known pa.s.sages, speaks of her as more exalted by her sanct.i.ty than by her relationship to our Lord. [Footnote 13] However, not to go beyond the doctrine of the three fathers, they unanimously declare that she was not a mere instrument in the incarnation, 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 upon her soul; that, as Eve forfeited privileges by sin, so Mary earned privileges by the fruits of grace; that, as Eve was disobedient and unbelieving, so Mary was obedient and believing; 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 effecting a much greater good.

[Footnote 13: Opp., t. 8, p. 2, col. 369, t. 6, col. 342.]

And, beside the run of the argument, which reminds the reader of St.

Paul's ant.i.thetical sentences in tracing the a.n.a.logy between Adam's work and our Lord's work, it is well to observe the particular words under which the Blessed Virgin's office is described. Tertullian says that Mary "blotted out" Eve's fault, and "brought back the female s.e.x," or "the human race, to salvation;" and St. Irenaeus says that "by obedience she was the cause or occasion" (whatever was the original Greek word) "of salvation to herself and the whole human race;" that by her the human race is saved; that by her Eve's complication is disentangled; and that she is Eve's advocate, or friend in need. It is supposed by critics, Protestant as well as Catholic, that the Greek word for advocate in the original was paraclete; it should be borne in mind, then, when we are accused of giving our Lady the t.i.tles and offices of her Son, that St. Irenaeus bestows on her the special name and office proper to the Holy Ghost.

So much as to the nature of this triple testimony; now as to the worth of it. For a moment put aside St. Irenaeus, and put together St.

Justin in the East with Tertullian in the West. I think I may a.s.sume that the doctrine of these two fathers about the Blessed Virgin was the received doctrine of their own {60} respective times and places; for writers after all are but witnesses of facts and beliefs, and as such they are treated by all parties in controversial discussion.

Moreover, the coincidence of doctrine which they exhibit, and, again, the ant.i.thetical completeness of it, show that they themselves did not originate it. The next question is, Who did? For from one definite organ or source, place or person, it must have come. Then we must inquire, what length of time would it take for such a doctrine to have extended, and to be received, in the second century over so wide an area; that is, to be received before the year 200 in Palestine, Africa, and Rome? Can we refer the common source of these local traditions to a date later than that of the apostles, St. John dying within thirty or forty years of St. Justin's conversion and Tertullian's birth? Make what allowance you will for whatever possible exceptions can be taken to this representation; and then, after doing so, add to the concordant testimony of these two fathers the evidence of St. Irenaeus, which is so close upon the school of St. John himself in Asia Minor. "A three-fold cord," as the wise man says, "is not quickly broken." Only suppose there were so early and so broad a testimony to the effect that our Lord was a mere man, the son of Joseph; should we be able to insist upon the faith of the Holy Trinity as necessary to salvation? Or supposing three such witnesses could be brought to the fact that a consistory of elders governed the local churches, or that each local congregation was an independent church, or that the Christian community was without priests, could Anglicans maintain their doctrine that the rule of episcopal succession is necessary to const.i.tute a church? And recollect that the Anglican Church especially appeals to the ante-Nicene centuries, and taunts us with having superseded their testimony.

Having then adduced these three fathers of the second century, I have at least got so far as this, viz., no one, who acknowledges the force of early testimony in determining Christian truth, can wonder, no one can complain, can object, that we Catholics should hold a very high doctrine concerning the Blessed Virgin, unless indeed stronger statements can be brought for a contrary conception of her, either of as early, or at least of a later date. But, as far as I know, no statements can be brought from the ante-Nicene literature to invalidate the testimony of the three fathers concerning her; and little can be brought against it from the fourth century, while in that fourth century the current of testimony in her behalf is as strong as in the second; and, as to the fifth, it is far stronger than in any former time, both in its fulness and its authority. This will to some extent be seen as I proceed.

4. St Cyril, of Jerusalem (315-386), speaks for Palestine:

"Since through Eve, a virgin, came death, it behoved that through a virgin, or rather from a virgin, should life appear; that, as the serpent had deceived the one, so to the other Gabriel might bring good tidings."--_Cat_. xii. 15.

5. St. Ephrem Syrus (lie died 378) is a witness for the Syrians proper and the neighboring Orientals, in contrast to the Graeco-Syrians. A native of Nisibis, on the farther side of the Euphrates, he knew no language but Syriac:

"Through Eve the beautiful and desirable glory of men was extinguished; but it has revived through Mary."--_Opp. Syr._, ii. p.

318.

Again:

"In the beginning, by the sin of our first parents, death pa.s.sed upon all men; to-day, through Mary, we are translated from death unto life. In the beginning, the serpent filled the ears of Eve, and the poison spread thence over the whole body; to-day, Mary from her ears received the {61} champion of eternal happiness; what, therefore, was an instrument of death, was an instrument of life also."--iii. p. 607.

I have already referred to St. Paul's contrast between Adam and our Lord in his Epistle to the Romans, as also in his first Epistle to the Corinthians. Some writers attempt to say that there is no doctrinal truth, but a mere rhetorical display, in those pa.s.sages. It is quite as easy to say so as to attempt so to dispose of this received comparison, in the writings of the fathers, between Eve and Mary.

6. St. Epiphanius (320-400) speaks for Egypt, Palestine, and Cyprus:

"She it is who is signified by Eve, enigmatically receiving the appellation of the mother of the living... . It was a wonder that after the fall she had this great epithet. And, according to what is material, from that Eve all the race of men on earth is generated.

But thus in truth from Mary the Life itself was born in the world, that Mary might bear living things and become the mother of living things. Therefore, enigmatically, Mary is called the mother of living things... Also, there is another thing to consider as to these women, and wonderful--as to Eve and Mary. Eve became a cause of death to man ... and Mary a cause of life; ... that life might be instead of death, life excluding death which came from the woman, viz., he who through the woman has become our life."

--_Haer_. 78. 18.

7. By the time of St. Jerome (331-420), the contrast between Eve and Mary had almost pa.s.sed into a proverb. He says (Ep. xxii. 21, ad Eustoch.), "Death by Eve, life by Mary." Nor let it be supposed that he, any more than the preceding fathers, considered the Blessed Virgin a mere physical instrument of giving birth to our Lord, who is the life. So far from it, in the epistle from which I have quoted, he is only adding another virtue to that crown which gained for Mary her divine maternity. They have spoken of faith, joy, and obedience; St.

Jerome adds, what they had only suggested, virginity. After the manner of the fathers in his own day, he is setting forth the Blessed Mary to the high-born Roman lady whom he is addressing as the model of the virginal life; and his argument in its behalf is, that it is higher than the marriage state, not in itself, viewed in any mere natural respect, but as being the free act of self-consecration to G.o.d, and from the personal religious purpose which it involves:

"Higher wage," he says, "is due to that which is not a compulsion, but an offering; for, were virginity commanded, marriage would seem to be put out of the question; and it would be most cruel to force men against nature, and to extort from them an angel's life."--20.

I do not know whose testimony is more important than St. Jerome's, the friend of Pope Damasus at Rome, the pupil of St. Gregory n.a.z.ianzen at Constantinople, and of Didymus in Alexandria, a native of Dalmatia, yet an inhabitant, at different times of his life, of Gaul, Syria, and Palestine.

8. St. Jerome speaks for the whole world, except Africa; and for Africa in the fourth century, if we must limit so world-wide an authority to place, witnesses St. Augustine (354-430). He repeats the words as if a proverb; "By a woman death, by a woman life" (Opp. t. v.

Serm. 233); elsewhere he enlarges on the idea conveyed in it. In one place he quotes St. Irenaeus's words as cited above (adv. Julian i.

4). In another he speaks as follows:

"It is a great sacrament that, whereas through woman death became our portion, so life was born to us by woman; that, in the case of both s.e.xes, male and female, the baffled devil should be tormented, when on the overthrow of both s.e.xes he was rejoicing; whose punishment had been small, if both s.e.xes had been liberated in us, without our being liberated through both."--_Opp. t. vi. De Agon, Christ_, c. 24.

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9. St. Peter Chrysologus (400-450), Bishop of Ravenna, and one of the chief authorities in the fourth General Council:

"Blessed art thou among women; for among women, on whose womb Eve, who was cursed, brought punishment, Mary, being blest, rejoices, is honored, and is looked up to. And woman now is truly made through grace the mother of the living, who had been by nature the mother of the dying... . Heaven feels awe of G.o.d, angels tremble at him, the creature sustains him not, nature sufficeth not, and yet one maiden so takes, receives, entertains him, as a guest within her breast, that, for the very hire of her home, and as the price of her womb, she asks, she obtains, peace for the earth, glory for the heavens, salvation for the lost, life for the dead, a heavenly parentage for the earthly, the union of G.o.d himself with human flesh."--_Serm._ 140.

It is difficult to express more explicitly, though in oratorical language, that the Blessed Virgin had a real, meritorious co-operation, a share which had a "hire" and a "price" in the reversal of the fall.

10. St. Fulgentius, Bishop of Ruspe in Africa (468-533). The homily which contains the following pa.s.sage is placed by Ceillier (t. xvi. p.

127) among his genuine works:

"In the wife of the first man, the wickedness of the devil depraved her seduced mind; in the mother of the second Man, the grace of G.o.d preserved both her mind inviolate and her flesh. On her mind he conferred the most firm faith; from her flesh he took away l.u.s.t altogether. Since then man was in a miserable way condemned for sin, therefore without sin was in a marvellous way born the G.o.d man."--_Serm_. 2, p. 124, _De Dupl. Nativ._

Accordingly, in the sermon which follows (if it is his), he continues, ill.u.s.trating her office of universal mother, as ascribed to her by St.

Epiphanius: