V.

SECTION I.--PRESENT WORSHIP OF THE BLESSED VIRGIN IN THE AUTHORIZED AND
ENJOINED SERVICES OF THE CHURCH OF ROME.

When from examining the evidence of antiquity we turn to the present
enjoined services of the Church of Rome, it is impossible not to be
struck by the fact repeatedly forced upon our notice, that whereas the
invocation of the Virgin seems to have been introduced at a period much
later than those addresses to the martyrs which have already invited our
attention, her worship now assumes so much higher a place, and claims so
large a share in the public worship of the Roman Catholic portions of
Christendom above martyrs, saints, and angels. The offices of the Virgin
present instances of all those various and progressive stages of divine
worship, which we have already exemplified in the case of the martyrs,
from the first primitive and Christian practice of making the
anniversary of the Saint a day either of especial praise and prayer to
God for the mercies of redemption generally, or of returning thanks to
God for the graces manifested in his holy servants now in peace, with
prayers for light and strength to enable the worshippers to follow them,
as they followed Christ--down to the last and worst stage, the
consummation {331} of all, namely, prayer directly to saints and angels
for protection, succour, and spiritual benefits at their hands.

I. Of the first class is the following collect, retained almost word for
word in our Anglican service.

_On the day of the Purification._

"Almighty and everlasting God, we humbly beseech thy majesty, that as
thy only begotten Son was this day presented in the temple in substance
of our flesh, so Thou wouldest cause us to be presented unto Thee with
purified minds. Through the same."

(Omnipotens sempiterne Deus, majestatem tuam supplices exoramus, ut
sicut unigenitus Filius tuus hodierna die cum nostrae carnis substantia
est praesentatus, ita nos facias purificatis tibi mentibus praesentari.
Per eundem Dominum.--H. 536.)

Such a prayer is founded on the facts of revelation, and is primitive,
catholic, apostolic, and evangelical.

II. Of the second progressive stage towards the adoration of the saints,
the offices of the Virgin supply us with various instances; the case,
namely, of the Christian orator being led by the flow of his eloquence
to apostrophize the spirit of the Saint, and address him as though he
were present, witnessing the celebration of his da