1. In SPAIN nothing can exceed the devotion to the Virgin Mary. She is honoured by the Spaniards at all times. The customary salutations and common courtesies of life are not exchanged without mentioning her name. .. When you enter a house, unless you wish to be considered as impious, you MUST begin with these words-Ave Maria purissima (hail, most spotless Virgin); to which you will certainly receive this answer Sin peccado concebida (conceived without sin)."*

The following anecdote of the late Queen Regent of Spain (now a refugee in France) affords a recent and practical exemplification of Mary Worship. We copy it from the Times newspaper of Sept. 7. 1840: "The Correo Nacional states, that shortly after her arrival in Valencia, the Queen Regent had repaired to the cathedral to ADORE the image of Our Lady of the Forsaken.' After praying most fervently for some minutes, her Majesty threw herself on her knees and KISSED the feet of the statue. This pious scene (says the Correo) excited an extraordinary enthusiasm, and the assistants applauded, and cried Viva la reina."

2. Of the idolatrous worship paid to the Virgin Mary in PORTUGAL, Mrs. Baillie (an eye-witness) has given a sig nal instance in the following account of the discovery of the "Image of our Lady of the Cave" (Nossa Senhora da Barracca).

At the distance of a few miles from Lisbon, “there is a certain field, in which a peasant boy was chasing a rabbit. The animal crept into an aperture in the side of a bank, closely followed by a dog. The boy, surprised to find that the latter did not return, determined to ascertain what had happened to prevent it; and accordingly groped his way into the bank, through the same narrow entrance. What was his astonishment upon finding himself in a sort of cave or hermitage, at the upper end of which he beheld the image of the Virgin! The discovery was soon made public; and the miracles,

Bourgoing's "Modern State of Spain," vol. ii., p. 276. Cramp's "Text Book of Popery," p. 67. Second edition.

affirmed to be worked by this image, go on increasing. All ranks of persons are hastening to the spot; and it is asserted, among other popular tales, that when the boy first entered the cave, he found both the rabbit and dog upon their knees, in devout adoration of the image. A few days after the opening of the shrine, this treasure unaccountably disappeared, and an active search was immediately commenced, which happily terminated in the following manner.

"A peasant was ploughing in the neighbouring fields, when suddenly the oxen stood still; nor would the sharpest application of the goad induce them to move. The peasant, after puzzling himself to account for their obstinacy, chanced to cast his eyes on a tree over head, whereon hung the identical image, for whose recovery all hearts were anxious. No sooner had he beheld the phenomenon, than the animals began to turn round and round the tree in mystic dance, and completed the ceremony by falling upon their knees, like the rabbit and the dog."*

Shortly after, "every creature in Lisbon and its environs hastened to pay due adoration at the shrine of the newly-discovered Virgin, which is about four inches long, and being found in a cave, is denominated Nossa Senhora da Barraca' (Our Lady of the Cave). Every evening a friar descanted upon the miracles said to have been performed by her; and a small book, descriptive of them, was published by authority." The image in no long time was covered with costly ornaments, the offerings of its deluded devotees. Subsequently "Our Lady" was removed in solemn pomp to one of the churches in Lisbon, and the then reigning Queen of Portugal went in great state to present an offering of a silver lamp t

3. FRANCE.-The following comparatively recent proof of the faith of Papists in the Virgin Mary, as a direct means of salvation, is too important to be omitted. On the 8th of September, 1838, a statue

Lisbon in the years 1821, 1822, and 1823. By Marianne Baillie, vol. ii., pp. 112, 113. London. 1824. † Ibid.

of the Virgin was inaugurated at the Church of Notre Dame de la Delivrande, in the department of Calvados, which Hyacinthe-Louis de Quelen, Archbishop. of Paris, gave, in order to perpetuate the memory of the reconciliation of the Prince of Benevento-the notorious Talleyrand-to the Romish Church. Having observed in the preceding year, when he visited that church, a marble column, on which were engraven numerous miraculous cures, (supposed to have been) obtained through the protection of the Virgin, M. de Quelen made a vow that he would crown that column with a statue of the Mother of God, if he could obtain Talleyrand's conversion. His efforts with the dying man being crowned with success, the Archbishop of Paris fulfilled his vow. The bronze statue represents the Virgin Mary praying for the sinner. Her feet rest upon a serpent, which she is crushing. On the front of a globe, which serves as a support, is the following inscription," Virgo fidelis, congratulatimini mihi: inveni enim meam ovem quæ perierat." "Rejoice with me, O faithful Virgin! for I have found my sheep that was lost." On the rear is this inscription:-"Ex voto Hyacinthi Ludovici de Quelen, Archiepiscopi Parisiensis, pro salute eterna Principis de Talleyrand, ad reconciliationem rite admiasi, ac perseverantibus poenitentiæ signis defuncti." "In pursuance of the vow of Hyacinthe-Louis de Quelen, Archbishop of Paris, for the eternal salvation of Prince Talleyrand [who was] duly admitted to reconciliation, and died in persevering signs of penitence."* In various parts of this country during the month of May (the month of Mary), triumphal arches are erected in honour of the Virgin; they are composed of evergreens, on the top of which the statue of Mary is placed, standing with open arms and this inscription beneath :-"Venite ad me omnes," (come, all, to me,) which is garbled from Matt. xi. 28, of the Latin Vulgate version.

4. But it is in ITALY that Mariolatry most of all prevails:

L'Europe Protestante (in the words of the French Papist daily journals), No. I., p. 9. Octobre, 1838.

"The Virgin Mary (says Miss Grahame) is, indeed, the goddess of Italy: she grants all favours and averts all evils; and, while we were at ROME, her images wrought more than one pretended miracle. The Pantheon is dedicated to St. Mary, and all Saints and Martyrs; and her pictures and effigies are numerous in it. The market-place for game, fruit, poultry, and vegetables, is in the square before it; and therefore the situation is favourable for miraculous cases, as they soon become spread by means of the market people. It was about thirteen or fourteen months since [that is, in 1818], that a poor woman, praying earnestly, and complaining of poverty, was relieved by two strangers as she arose from her prayers. She instantly imagined that the Virgin had inspired her benefactors, and cried out A miracle!' The shrine at which she prayed was beset in consequence day and night; till, finding no more relief was granted, the crowds gradually decreased; when another Madonna, in the same church, restored a deaf and dumb boy to the use of speech and hearing. Unfortunately, however, though she taught him to speak good Tuscan, and to name most objects in nature, she omitted to teach him his own name; or rather the priests had forgotten to instruct him properly; but, how. ever clumsy this imposture, and though several foreigners openly laughed at it and exposed it in the church, the people remained convinced of the truth of the miracle; the little books giving an account of it were eagerly bought; and the shrine became rich in offerings."

The same intelligent traveller, describing the manners of the banditti who infested the vicinity of Rome, says:"Every robber had a silver heart, containing a picture of the Madonna and child, suspended by a red ribbon to his neck, and fastened with another, of the same colour, to his left side." Having conversed with some persons whom the banditti had taken prisoners, she states that "They showed them the heart and figure of Madonna, which each had suspended from his neck, saying-We know that we are likely to die a violent death; but in our hour of need we have these,' touching their muskets, 'to struggle for our lives with; and this,' kissing the image of the Virgin, to make our death easy.""

At ROME, in almost every shop or

"Three Months' Residence in the Mountains of Rome." By Maria Grahame, p. 240. † Ibid. p. 151. #Ibid. p. 100.

dwelling is to be found an image of the blessed Virgin with an infant Saviour, before which the devout will seldom pass without saluting them with respect; and many a poor artisan would rather go to bed supperless, than not have where with to purchase oil for the lamp of his Madonna.* During Christmas, the shrines and images of the Virgin are serenaded, generally by Calabrian peasants. Dr. Moore, in his "View of Society and Manners in Italy," has recorded an anecdote in reference to these serenades, which shows how readily adoration, through images, become direct imageworship. He says:—

"Here it is a popular opinion that the Virgin Mary is very fond, and an excellent judge,

of music. I received this information on a Christmas morning, when I was looking at two poor Calabrian pipers, doing their utmost to please her and the infant in her arms. They played for a full hour to one of her images, which stands at the corner of a street. All the other statues of the Virgin, which are placed in the streets, are serenaded in the same manner every Christmas morning. On my inquiring into the meaning of that ceremony, I was told the above-mentioned circumstances of her character. My informant was a pilgrim, who stood listening with great devotion to the pipers. He told me, at the same time, that the Virgin's taste was too refined to have much satisfaction in the performance of these poor Calabrians, which was chiefly intended for the infant; and he desired me to remark that the tunes were plain, simple, and such as might naturally be supposed agreeable to the ear of a child at his time of life."(Vol. ii. pp. 77, 78.)

Such is the popular belief. But how completely does it discard all real reference to Him who is thus represented!

"Baron Geramb's Journey from La Trappe to Rome," p. 224. Note of the Translator. (London: 1841. 12mo.) In page 223, we have the following address to the Virgin by the rigid Trappist, once the gavest leader of fashion in London :-"O Virgin Mary! thou art the Mother of the Incarnate Word. Never did the sin of Adam sully thy innocence: never did the serpent, whose head thou didst crush, say to thee-Thou art mine.' Thy soul, pure as the light, was never sullied by the least exhalation of human frailty. Thou wert conceived, born, and always didst remain, immaculate. Thy stainless sanctity shines in eternity, like the stars in the firmament. May all creatures bless thee!"

who is not now, as more than eighteen hundred years ago, an infant: but, having suffered for our sins, has "sat down on the right hand of the Majesty on high." (Heb. i. 3, 4.) How completely does this representation of Christ, as an infant of days, keep out of view the great work of the atonement, and promote the error of applying to his mother as a mediator, having authority over him.*

6

"In Rome (says the Rev. John Cumming),† almost every house is furnished with a figure or picture of the Virgin, before which a lamp is kept constantly burning. At Constance, there is a handsome pillar erected, on which stands a representation of the Virgin and child,' with these several inscriptions:- To Mary, the Patron of Men,'-To Mary, the most August Patron of the Diocese of Constance' To Mary, the Virgin of Virgins'-To Mary, the Queen of Angels' To Mary, the Mother of Mercy, the most Powerful Protector of the City of Constance............On a wall, near Florence, there is a figure or painting of the Virgin, represented as speaking language which it shocks me to repeat:-'I am Mary, the Daughter, the Wife, and the Mother of God, the Omnipotent and Eternal God.' The term, Mother of God,' is of frequent use in the Romish Vocabulary; but here we have the blasphemy rising still higher."

(where in all probability it was written,) possibly at Rome, though the volume itself was printed and published at London; we mean the anonymous "Lives of St. Alphonsus Liguori, St. Francis de Girolamo, St. John Joseph of the Cross, St. Pacificus of San Severino, and St. Veronica Giuliani: whose canonization took place on Trinity Sunday, May 26th, 1839. London: C. Dolman, 1839."

12mo.

Our first extract shall be from the life of the pretended Saint Alphonso Liguori, who (the author of the "New Month of Mary" (pp. 58, 59) informs us) never permitted "a day to pass witheut spending some time before an altar dedicated to the Blessed Virgin. He never undertook any thing, however trivial, without invoking her, whom he called his Mother, and after God, his only hope. Often in his sermons did he speak in the most touching manner of this Mother of sorrows. 'At the foot of the cross,' he would say, 'she adopted us in the person of John. By the sword which pierced her heart, she is become for us a Mother of mercy; let us, therefore, poor sinners, have recourse to her in our pressing dangers.'

66

His loving patroness (says the author of his life), our Blessed Lady, rewarded his zeal in the cause of charity and devotion, by appearing to him in the sight of an immense crowd of people, collected in the church of Foggia, to listen to a discourse upon his favourite subject, the intercession and patronage of Mary. From her countenance a ray of light, like that of the sun, was reflected upon the face of her devout servant, which was seen by all the people, who cried out, A miracle! a miracle!' and recommended themselves with great fervour and many tears to the Mother of God; and many women of abandoned life were seized with such intense sorrow, that they mounted upon a platform in the church, and began to discipline themselves and cry aloud for mercy, and then leaving the church, retired to the house of penitents in that city. Alphonsus, in his juridical attestation, deposed, that during the sermon, he, together with the assembled audience, saw the countenance of

the Blessed Virgin, resembling that of a girl of fourteen or fifteen years of age, who turned from side to side, as was witnessed by every one present."-(p. 12.)

God rewarded his zeal by several prodigies; for one day, during a mission at Amalfi, a person going to confession at the house where Alphonsus lived, found him there at the very time for beginning the sermon in the church. After he had finished his confession, he went straight to the church, and to his surprise found Alphonsus some way advanced in his sermon. He was astonished at this circumstance, for, at his departure, he had left Alphonsus hearing the confessions of other persons at his house, and had not seen him come out of the only door, through which he could possibly pass on his way to the church. It was, therefore, reported in the city that Alphonsus heard confessions at home at the same time that he was preaching in the church. Whilst he was preaching on the patronage of the Blessed Virgin, and exciting his hearers to recur with confidence to her, in all their wants, he suddenly exclaimed, 'O, you are too cold in praying to our Blessed Lady! I will pray to her for you.' He knelt down in the attitude of prayer, with his eyes raised to heaven, and was seen by all present lifted more than a foot from the ground, and turned towards a statue of the Blessed Virgin, near the pulpit. The countenance of Our Lady darted forth beams of light, which shone upon the face of the extatic Alphonsus. This spectacle lasted about five or six minutes, during which the people cried out, Mercy, mercy! a miracle, a miracle!' and every one burst into a flood of tears. But the saint, rising up, exclaimed, in a loud voice, Be glad, for the Blessed Virgin has granted your prayer.' "—(pp. 26, 27.)

The following comment on the preceding quotations, by the Rev. W. Palmer, in his "Letter to the Rev. Dr. Wiseman, calling himself Bishop of Melipotamus," (pp. 22, 23) is not more severe than just:

"I cannot refrain from expressing to you the horror and amazement which such a scene inspires. Here is a saint

of your Church-a saint canonized only two years ago, and after the most rigid investigation of all his actions by the highest authorities amongst you. This saint excites his hearers to recur with confidence to the Virgin in all their wants,' as if she were a deity. He follows this up by kneeling down and pray ing' to the Virgin. Observe, not seeking her intercession, but praying to her. A miracle is wrought to sanction this impiety; and that nothing may be wanting to complete the abomination of the scene, this miracle is wrought while the saint is in an attitude of adoration before the image of the Virgin, and while that image itself becomes, as it were, animated, and testifies the presence of the Virgin within it! This is the teaching which you place before the members of your Church. This is the teaching which your saints inculcate your cardinals and your Pope approve and authorize-and which you yourself print and publish for the edification of the faithful.”

The next passage relates to St. Francis di Girolamo, of the Society of Jesus, who is said to have been "a most faithful servant of Mary; he had for her the most tender affection, and incessantly laboured to excite similar feelings in others."*

For twenty-two years (says his biographer) he preached a sermon in her praise and honour every week. To youth especially it was his custom to recommend this devotion as the surest preservation of innocence, and the best remedy after sin; saying that one could hardly be saved who felt no devotion towards the Mother of God. Mary was his counsellor in doubt, his comfort in toil, his strength in all his enterprises, his refuge in danger and distress. He experienced an inexpressible delight whenever he recited the rosary of our tender Mother." -Lives of St. Alphonsus Liguori, &c. p. 101.)

"This passage requires no comment. If ever idolatrous reverence was felt for a created being, it certainly was in this case."t

• "New Month of Mary," p. 65.

t. "Palmer's Letter to Dr. Wiseman," p. 24.

Our readers will cease to be surprised that such idolatry, as is above described, should exist at Rome, when they know that not only is the Bible prohibited, by the fourth rule of the Index of prohibited books, prepared by order of the (socalled) Council of Trent, from being read by the people, but also that the Ten Commandments are mutilated; and the second and fourth commandments are altogether omitted in Bellarmine's “Dottrina Christiana Breve," or "Short Christian Doctrine." We quote from the London verbatim reprint of the edition, printed at Rome in 1836, by Peter Aurelj, "con licenza de' superiori:"—

DE' COMANDAMENTI DI DIO.

"M. Veniamo ora a quello, che si ha da operare per amare Iddio, ad il Prossimo: dite i dieci Comandamenti.

"D. 1. Io sono il Signore Iddio tuo: non avrai altro Dio avanti di me.

"2. Non pigliare il Nome di Dio in vano.
3. Ricordati di sanctificare le Feste.
"4. Onora il padre, e la madre.
"5. Non amazzare.
"6. Non fornicare.
"7. Non rubare.

"8. Non dir falso testimonio.
"9. Non desiderare la Donna d'altri.
"10. Non desiderare la Roba d'altri."

TRANSLATION.

ON THE COMMANDMENTS OF GOD.

"M. Let us come now to that which is to be done, in order to love God and our neighbour. Repeat the ten commandments.

have none other God before me. "D. 1. I am the Lord thy God, thou shalt

"2. Thou shalt not take the name of God vain.

"3. Remember to keep holy the festivals. "4. Honour thy father and thy mother. "5. Do not kill.

"6. Do not commit adultery. "7. Do not steal.

"8. Do not bear false witness.

"9. Do not covet thy neighbour's wife. "10. Do not covet your neighbour's goods."t In the preceding extract it will be ob

* "The Bible (says a recent traveller) in Rome is a strange and rare book. The only edition of it authorized to be sold here is in

fifteen large volumes, which are filled with Popish commentaries. Of course, none but the rich can purchase a copy of the Sacred Scriptures. Indeed, very few of the common people here know what we mean by the Bible.' (Rev. J. A. Clark's " Glimpses of the Old World," vol. i., p. 396. London. 1840. 12mo.) "Dottrina Christiana," pp. 23, 24.

t