"the whole world embraces Mary as being this propitiatory." And commenting upon his words, a pious author exclaims, "Thou, O Mary, art the propitiatory of the whole world!”’—P. 81.

'Mary is the Hope of sinners.'-P. 88.

'In Judæa, in ancient times, there were cities of refuge in which criminals, who fled there for protection, were exempt from the punishments which they had deserved. Now-a-days, these cities are not so numerous; there is but one, and that is Mary, of whom the Psalmist says, "Glorious things are said of thee, O city of God."-P. 89.

'Blessed Albert the Great says, that "God, before the birth of Mary, complained by the mouth of the Prophet Ezekiel, that there was no one to rise up and withhold him from chastising sinners; but that He could find no one, for this office was reserved for our Blessed Lady, who withholds his arm until he is pacified."'—P. 93.

The following is the example which is specially illustrative of Mary being the hope of sinners:—

'Blessed John Herold, who out of humility called himself the Disciple, relates that there was a married man, who lived at enmity with God. His wife, who was a virtuous woman, being unable to engage him to give up sin, begged him, in the wretched state in which he was, to practise at least the devotion of saluting our Blessed Lady with a "Hail, Mary!" each time that he might pass before her picture. He began to do so. One night this wretched man was on his way to commit a crime, when he perceived a light at a distance; he drew near to see what it was, and found that it was a lamp burning before a devout picture of Mary, holding the child Jesus in her arms. He at once, according to custom, said the "Hail, Mary!" In the same moment, he beheld the Divine infant covered with wounds, from which fresh blood was streaming. Terrified, and at the same time moved to compassion, at this sight, he reflected that it was he who, by his sins, had thus wounded his Redeemer. He burst into tears, but the Divine infant turned His back to him. Filled with shame, he appealed to the most Blessed Virgin, saying:-" Mother of mercy, thy Son rejects me. I can find no advocate more compassionate and more powerful than thee, for thou art his Mother; my Queen, do thou help me, and intercede for me." The Divine Mother, speaking from the picture, replied, "You sinners call me Mother of Mercy; but, at the same time, you cease not to make me a Mother of Sorrows, by crucifying my Son afresh, and renewing my sorrows. But, as Mary can never let any one leave her feet disconsolate, she began to implore her Son to pardon this miserable wretch. Jesus continued to show himself unwilling to do so. The most Blessed Virgin, seeing this, placed him in the niche, and, prostrating herself before him, said: My Son, I will not leave thy feet until thou hast pardoned this sinner." "My Mother," then said Jesus, "I can deny thee nothing; thou willest that he should be forgiven; for love of thee, I pardon him; make him come and kiss my wounds." The sinner, sobbing and weeping, did so; and, as he kissed them, the wounds were healed. Jesus then embraced him as a mark of forgiveness, and he changed his life, which, from that time, was one of holiness; and he always preserved the most tender love and gratitude towards this Blessed Virgin, who had obtained him so great a grace.-P. 98.

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We would beg our readers to observe, that the person here described merely practised an external devotion without being devout, and simply said his Hail, Mary! from custom, while determined on sin. Yet all these miracles-miracles far more

startling than any mentioned in the New Testament—were vouchsafed him.

Next we come to a paraphrase on the words, 'To thee do we cry, poor banished children of Eve:

'Blessed is he who in the midst of these sorrows often turns to the Comfortress of the world; to the refuge of the unfortunate; to the great Mother of God, and devoutly calls upon her and invokes her.'-P. 100.

'S. Anselm, to increase our confidence, adds, that "when we have recourse to the Divine Mother, not only we may be sure of her protection, but that often we shall be heard more quickly, and be thus preserved if we have recourse to Mary, and call on her holy name, than we should be if we called on the name of Jesus our Saviour;" and the reason he gives for it is, "that to Jesus as a Judge, it belongs also to punish, but mercy alone belongs to the Blessed Virgin as a Patroness.” —P. 106.

It is scarcely necessary to say, that S. Anselm never said this. The words are taken from a spurious treatise, which every theologian knows that S. Anselm did not write.

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""Many things," says Nicephorus, are asked from God, and are not granted; they are asked from Mary, and are obtained."-P. 106.

Thus we see that prayer to God the Father, and God the Son, are alike superseded.

'Not only is the most Blessed Virgin Queen of Heaven and of all Saints, but she is also Queen of Hell and of all evil spirits; for she overcame them valiantly by her virtues. From the very beginning, God foretold the victory and empire that our Queen would one day obtain over the serpent, when he announced that a woman should one day come into the world to conquer him. "I will put enmities between thee and the woman-she shall crush thy head." And who could this woman, his enemy, be but Mary, who, by her fair humility and holy life, always conquered him and beat down his strength.-P. 110.

'It is said in the Old Testament that God guided his people from Egypt to the land of promise; "by day in a pillar of a cloud, and by night in a pillar of fire." This stupendous pillar, at times as a cloud, at others as fire, says Richard of S. Lawrence, was a figure of S. Mary fulfilling the double office she constantly exercises for our good. As a cloud, she protects us from the ardour of Divine Justice; and as fire, she protects us from the devil.'-P. 115.

Our readers need not be reminded, that in the cloud the Doctors of the Church have seen the presence, not of Mary, but of the Holy Spirit.

'S. Bernard declares, that "in the name of Mary every knee bows; and that the devils not only fear, but tremble at the very sound of her name." -P. 116.

S. Bernard was not guilty of thus travestying the words applied by S. Paul to our Lord. We may conclude that the words are spurious, as the Editor of S. Alfonso acknowledges that he cannot find them.

'Blessed Allan remarks, "At the very sound of these words, Hail, Mary! Satan flies and Hell trembles."-P. 117.

In the fifth chapter we come to some more startling asser

tions. It is headed thus, 'Of the Necessity of the Intercession of Mary for our Salvation.'

'S. Lawrence Justinian asks, "How can she be otherwise than full of grace who has been made the Ladder to Paradise, the Gate of Heaven, the most true Mediatrix between God and Man?"—P. 121.

'That which we intend to prove here is that the intercession of Mary is now necessary to salvation; we say necessary-not absolutely, but morally. This necessity proceeds from the will itself of God, that all graces that He dispenses should pass by the hands of Mary, according to the opinion of S. Bernard, and which we may now with safety call the general opinion of theologians and learned men. The author of The Reign of Mary positively asserts that such is the case. It is maintained by Vega, Mendoza, Pacciuchelli, Segnori, Poiré, Crasset, and by innumerable other learned authors.' -P. 122.

This doctrine, then, is nearly ripe for a dogmatic decree.

'We most readily admit that Jesus Christ is the only Mediator of Justice according to the distinction just made, and that by His merits He obtains us all grace and salvation; but we say that Mary is the Mediatrix of Grace; and that receiving all she obtains through Jesus Christ; and because she prays and asks for it in the name of Jesus Christ, yet all the same, whatever graces we receive, they come to us through her intercession.'-P. 124.

Our readers will recollect what marvels were wrought with the rod of Distinguendum, in S. Alfonso's Theologia Moralis; and they will remember who first invented 'those clever but wholly arbitrary distinctions,' which have been the main argumentative support of the Papal doctrine and discipline.

In the office appointed to be said on the Feasts of Mary, the Holy Church applying the words of Ecclesiasticus to this Blessed Virgin, gives us to understand that in her we find all hope: "In me is all hope of life and virtue." In Mary is every grace: "In me is all grace of the Way and of the Truth." In Mary, finally, we shall find life and eternal salvation: "Who finds me, finds life, and draws salvation from the Lord." And elsewhere, "They that work by me, shall not sin: they that explain me, shall have everlasting life."-P. 125.

'S. Bonaventure says, that Mary is called the Gate of Heaven, because no one can enter that blessed kingdom without passing by her.'-P. 127.

S. Bernardine of Sienna says, "that all graces of the spiritual life that descend from Christ, their head, to the faithful who are His mystical body, are transmitted by the means of Mary."-Ibid.

'S. Bernardine says, that for this reason, "all gifts, all virtues, all graces, are dispensed by the hands of Mary, to whomsoever, when, and as she pleases." -P. 128.

"Address yourselves to the Blessed Virgin," says the venerable Abbot of Celles, "for by her, and in her, and with her, and from her, the world receives, and is to receive, every good."-P. 128.

It must be now evident to all, that when these Saints and authors tell us in such terms that all graces come to us through Mary, they do not simply mean to say that "we received Jesus Christ, the source of every good, through Mary," as the before-named writer pretends; but that they assure us that God, who gave us Jesus Christ, wills that all graces that have been, that are, and will be dispensed to men, to the end of the world, through the merits of Christ, should be dispensed by the hands, and through the intercession of Mary.'-P. 129.

This portion of the 'new faith' is enforced by the following Example :

'Belluacencis and Cæsarius relate, that there was a certain noble youth who had reduced himself by his vices from a state of opulence, in which he had been left by his father, to one of such poverty, that he was obliged to beg his bread. He left his country, that he might be able to live with less shame in a place where he was unknown. On his road, he one day met a man who had formerly been his father's servant. This man, seeing him in such affliction, on account of the distress into which he had fallen, told him to be of good heart, for he would take him to a prince who was so liberal, that he would be provided with all he could desire. This abandoned wretch was a sorcerer; and one day he led the poor youth to a wood, near a lake, and began to address an invisible person. The youth asked him to whom he was speaking. He replied, "To the devil;" but, seeing that the young man was alarmed, he encouraged him, and told him to fear nothing; and then continued to address the evil spirit, and said, "Master, this young man is reduced to the greatest poverty; he would wish to be reinstated in his possessions." "If he will obey me," replied the fiend, "I will make him richer than ever; but, in the first place, he must renounce God." This horrified the young man; but, being incited to it by that cursed magician, he complied and renounced his God. "But that is not enough," added the devil; "he must also renounce Mary, for to her we are indebted for our greatest losses. Oh, how many does she not snatch from our hands, and lead them back to God, and save!" "Oh no," answered the youth, "that I will never do; deny my Mother, indeed! She is all my hope; rather would I go begging all my life long ;" and, so saying, he left the spot. On his return, he passed by a church dedicated to Mary. The afflicted youth entered, and cast himself on his knees before her image, and began to weep and implore her to obtain him the pardon of his sins. He had scarcely done so, when Mary began to intercede with her Son for the poor wretch. Jesus at first replied: "But, Mother, this ungrateful soul has denied me.' But on seeing that his Mother did not cease to pray, he said, finally, “() Mother, I never denied thee anything, he is forgiven, since thou askest it." The person who had purchased all the property of the young spendthrift was concealed in the chapel, and heard all that passed, and witnessed the compassion of Mary towards the sinner. He had an only daughter, and determined to give her to the young man in marriage, and make him heir of all he possessed. And thus did this youth recover both the grace of God and his temporal possessions, by the means of Mary.'-P. 130.

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We stated above, that Mr. Duffy's edition of the Glories of Mary was more cleverly cooked for the English taste than that of the Redemptorist Father, notwithstanding the omission by the latter of two of S. Alfonso's tales, as well as some other alterations. The word may have seemed harsh -we will now take occasion to justify it, remarking, by the way, that the Redemptorist's edition is as superior in its cooking to the American edition, as Mr. Duffy's is to the Redemptorist's. In the story given above, it will be seen that S. Alfonso represents the young man as denying God, but starting back with horror at the thought of denying Mary. Mr. Duffy's is a controversial edition, full of notes, explaining and justifying the assertions made by the Author. How, then, does he deal with this awkward statement? His course is to

omit it. There was no other English translation of the book at that time in being; and as few were likely to look into the original, it was not probable that it would be found out. All the words which we have placed in italics are omitted: nor is he content with omissions. In place of the words ""Oh no," 'answered the youth, "that I will never do; deny my Mother 'indeed! She is all my hope," Mr. Duffy has substituted, 'The 'young man refused to comply, saying, "I cannot deny my 'Mother; she is my only hope after God." And in order that the tampering might not be betrayed, he has been compelled to change, 'But, Mother, this ungrateful soul has denied me,' into 'My Mother, this ungrateful sinner has renounced my service.' Mr. Duffy has played these tricks all through his edition. Thus in the very next page succeeding to the above Example, there is, as usual, one of S. Alfonso's ordinary prayers to S. Mary. The words inserted by Mr. Duffy we will place in brackets.

'I know that it is thy sole goodness which has impelled thee [to procure for me so many benefits.-Duffy.] Ah! too little would it be in comparison with what I owe thee, did I shed my blood and give my life for thee; for thou hast delivered me from eternal death; thou hast enabled me, as I hope, to recover Divine grace; to thee; in fine, I owe all I have. [I acknowledge to have received all the good which has come to me from God.- Duffy.] My most amiable lady, I, a poor wretch that I am, can make thee no return but that of always loving and praising thee. Ah! do not disdain to accept the tender affection of a poor sinner who is inflamed with love for thy goodness! If my heart is unworthy to love thee because it is impure and filled with earthly affections, it is thou who must change it. Ah! change it then! [by thy prayers.-Duffy.']-P. 132.

We shall point out a few more of Mr. Duffy's insertions and omissions as we go along, but shall not go out of our way for the purpose. The above will show what trust can be placed in the fidelity of his edition, and the conscientiousness of the editor.1

S. Alfonso returns with renewed vigour to his thesis, that the intercession of Mary is necessary for our salvation.

'Blessed Albert the Great calls Mary the "Helper of the Redemption," and the Blessed Virgin herself revealed to S. Bridget, that "as Adam and Eve sold the world for an apple, so did she with her Son redeem it, as it were, with one heart."-P. 133.

'Mary is called the co-operator in our justification, for to her God has entrusted all graces intended for us.'-Ibid.

'Richard of S. Lawrence says, as often as we see ourselves in danger of perishing in the midst of temptations and contending passions of this life, let us have recourse to Mary, and cry out quickly, O Lady! help us, save us, if thou wilt not see us perish.'—P. 135.

Again, as usual, words which S. Peter addressed to our Lord are applied to S. Mary.

We use the phrase, Mr. Duffy's edition,' to indicate the edition published by him. The Editor has not given his name, but calls himself 'a Catholic Clergy

man.'