by divine tradition against the heretics, Jovinian, and Helvidius; and this has been settled in various councils; signally in general ones, &c.

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Obj. I. It is said, Matt. i. 25. of Joseph: he knew her not until she brought forth her first born son; therefore, he knew her after the birth, and the Divine Virgin brought forth a second born.

"Ans. I deny the inference: because the particle until implies that this was not done before the birth, in order that it may be signified that the virginity was unimpaired until the birth, the contrary of which seemed to proceed from the birth itself: but concerning the following time nothing is affirmed indeed, it is clearly supposed, that it had been much less lost after the birth: thus, when it is said, Gen. viii. 7: the raven did not return until the waters were dried up; it is not signified that it afterwards returned, but rather that it never returned. To the second part of the inference, it is replied that in Scripture, every one is called the first born, before whom no one has been born, although he may be the only son.

"Obj. II. Matt. xii. Christ is said to have had brethren, therefore, &c.

"I answer, they were not Christ's own brothers, neither by the Virgin Mary, nor by St. Joseph: but in Scripture phrase relations or cousins are called so, even beyond the first degree.

"The Holy Fathers commonly suppose that the Blessed Virgin Mary had a vow of preserving her virginity; and hence, St. Aug. lib. de virginit. ch. iv. says, 'Mary replied to the angel when he announced, How shall this be, since I know not a man! Which she certainly would not have said, unless she had devoted herself as a Virgin to God.' See more at length, St. Thom. art. 4."

The perpetual virginity of Mary is a point which must be maintained at all hazards, for great is Diana of the Ephesians! We venerate the memory of the humble and holy Mary, and sure we are that if the spirits of the just in glory could take cognizance of all that transpires on earth, her heart would be pained by the idolatrous worship that is paid

to her. The Church of Rome makes a goddess of the Virgin Mary; she is the Diana of the Romans! The Priests must sustain her claim to perpetual virginity, or their craft is in danger to be set at nought, the magnificence of Holy Mother would be destroyed at once, if this key-stone of the arch of idolatry were knocked out. But after all that has been said, the utmost that can be alleged in favour of the question is that it is a doubtful case; probability is greatly against it. Certainly, if the Lord had intended that the vir ginity of Mary should be an article of faith, to be always held and cherished by believers to the end of time, he would have clearly revealed it in the Scriptures, "which are able to make wise unto salvation." We need not say that there is no such declaration. The Evangelists seldom mention the name of Mary after the history of the Saviour's birth and childhood, and the Apostles NEVER speak of her at all. The virginity of Mary before the birth of Christ, is plainly a doctrine of revelation, which can be disputed only by the most reckless infidels; but the passage cited in the preceding section appears to my mind conclusive evidence against the doctrine of the Church of Rome, especially as it is distinctly affirmed by the Holy Spirit, that marriage is honourable in all. As for tradition and St. Augustine, they may both be very good in their way, but as proof they are very indifferent.

The chapter which treats of the nativity of Christ, closes with the following paragraph, which I prefer offering in the original Latin.

Peperit autem B. Virgo absque dolore vel infirmitate, ut dicitur Can. 79. Concilii Trullani; egressus est enim Christus ex utero clauso matris: quia decebat, ut, quæ sine libidine conceperat, sine dolore pareret; neque tantum sine dolore, sed cum ingenti jucunditate et lætitia B. Virgo peperit, juxta illud Isaiæ cap. xxxv. 2: Germinans germinabit, et exultabit lætabunda et laudans."

In the following section, the question is asked:

"Where and by whom was Christ circumcised?

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Very likely in the same stable in which he was born, and very probably by St. Joseph: because no place was determined for this, nor was that office sacred."

In No. 30, we are told that "it is disputed whether Joseph was a blacksmith or a carpenter: yet from the opinion of the ancient Christians and common tradition, the latter appears the more probable."

The question is also asked: "Had Christ several garments? Ans. Yes," &c. And it is also stated that "he did not walk barefoot, but with sandals, as is gathered from Mark vi. 9: but shod with sandals; but he did not use shoes, because he seems to have forbidden that, Matt. x. 9, 10," &c.

To No. 41, the following N. B. is appended:

"Observe against the heretics that Christ rose from the sepulchre when closed: for the glorious body penetrated the stone, just as he afterwards came to his disciples when the doors were shut: but the stone was rolled away from the monument by the angel only at the approach of the women to the sepulchre: therefore, certain painters erroneously depict Christ as rising from the open sepulchre."

At the close of No. 42, which treats of the apparitions of Christ after his resurrection, we find the following remarks:

"Did not Christ appear to his mother?

"I answer according to common opinion, yes; and that on the first day of the resurrection: for so says the Holy Father, Bk. iii. de virginibus: 'therefore, Mary saw the resurrection of the Lord, and saw it first and believed;' and this the affection of Christ for his dearly beloved mother appears to suggest.

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Obj. Mark xvi. 9., it is said: he appeared FIRST to MARY MAGDALEN; therefore, not to his own mother.

"Ans. I deny the inference: for Mark seems to be speaking of those persons whose duty it would be to be witnesses and proclaimers of the resurrection of Christ, or who should confirm those who were doubtful concerning it: but these things do not relate to the Divine Virgin," &c.

CHAPTER XXXIV.

CONCERNING THE SACRAMENTS.

PREFACE.

Decree of the Council of Florence.

“There are seven Sacraments of the New Law: viz., Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Orders, and Marriage; which differ greatly from the Sacraments of the ancient law. For they did not cause grace, but prefigured that it was to be given alone through the passion of Christ: but these our Sacraments both contain grace and confer it upon such as worthily receive them. Of these, the first five have been ordained for the spiritual perfection of every man in himself: the last two for the government and increase of the whole church. For by Baptism we are spiritually born again; through Confirmation we are increased in grace and strengthened in the faith: but being born again and strengthened we are nourished by the divine aliment of the Eucharist. If through sin we contract a malady of the soul, through Penance we are spiritually healed: spiritually, also, and corporeally, according as it is expedient for the soul through Extreme Unction: but by Orders the church is governed and spiritually increased: by Marriage it is increased corporeally. All these Sacraments are performed in three things, viz., in things as to matter, in words as to form, and in the person of the minister conferring the Sacraments with the intention of doing what the church does: if anything of these be wanting, the Sacrament is not performed. Among these Sacraments there are three, Baptism, Confirmation and Orders, which impress character that is a certain indelible spiritual sign distinct from the rest. And hence, they are not repeated in the same person. But the other four do not impress charac ter, and admit of repetition."

CANONS OF THE COUNCIL OF TRENT CONCERNING SACRAMENTS IN GENERAL.

"I. If any one shall say that the Sacraments of the new law have not all been instituted by Jesus Christ our Lord; or that they are more or less than seven; viz., Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Orders, and Marriage: or, also, that any one of these seven is not truly a Sacrament, let him be anathema! (i. e. cursed in this world and damned in the next.)

"II. If any one shall say that the Sacraments themselves of the new law, do not differ from the Sacraments of the old law, except, because the ceremonies are different, and the external rites different: let him be anathema!

"III. If any one shall say that these seven Sacraments are so equal among themselves, that for no reason can one be more worthy than another; let him be anathema!

"IV. If any one shall say that the Sacraments of the new law are not necessary for salvation, but superfluous, and that without them, or the desire of them, men may through faith alone obtain from God the grace of justification; although all are not necessary for every person; let him be anathema!

"V. If any one shall say that these Sacraments have been instituted merely for the sake of nourishing faith; let him be accursed!

"VI. If any one shall say that the Sacraments of the new law do not contain the grace which they signify: or that they do not confer the grace itself on those who put no obstacle in the way, as if they were only the external signs of grace or righteousness received by faith, and certain marks of Christian profession, by which among men believers are discerned from infidels; let him be anathema! "VII. If any one shall say that grace is not conferred by Sacraments of this kind, always, and upon all, as far as respects God, even if they rightly receive them; let him be anathema!

"VIII. If any one shall say that grace is not conferred by the Sacraments of the new law themselves by their own power, but that mere belief of the divine promise is sufficient to obtain grace; let him be anathema!