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8. Sabellian notions of the Incarnation would also destroy the necesssity of Mary's.prerogative.

9. Illustration of this line of argument from what Simonides said of the Corinthians.

CHAP. VII.

THE CONTROVERSIES ON THE INCARNATION A KEY TO THE CHURCH'S MIND ON THE IMMUNITY.

1. Heresies developed in a certain order, though under God's permission.

2. The original intention of their infernal author disclosed in a fragment of an early Arian writer.

3. God carried on a counter system, displaying by organic increments the Church's mind in regard to Mary.

4. The Monothelite controversy, while it spoke emphatically of Mary's flesh as untainted,

5. Also shewed that a nature the same as ours was all Christ needed in his Mother.

6. The apparent fall of Honorius calculated to draw attention to relation of Pelagianism, which gave Christ a will also in the same state as ours to Monothelitism.

7. The emphatical ascription of all, untainted flesh to Mary not Eastern doctrine only, but Western.

8. To shew in what way such a state of the flesh implies one of the soul correlative to it, a theory of the justice of the propagation of sin is mentioned.

9. The words of Anti-Monothelite writers upon one element of Christ's compound Person, taken from Mary, imply something about her soul.

10. Honorius's conduct led men to feel the relationship of the Pelagian, as preparatory, to the Monothelite controversy.

11. St. Maximus's defence of Honorius brings this relationship clearly out.

12. As the purity of Christ's flesh was brought out by the former and that of his will by the latter, the Fathers by this time knew the two were correlatives, and could not extol the flesh of Mary without extolling her soul.

13. The Anti-Monothelite Fathers therefore paved the way for the statement made by the Fathers of Frankfurt.

CHAP. VIII.

UPON THE ASSUMPTION AND CORONATION OF THE BLESSED VIRGIN.

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1. The protestant by his notion of Monstrat e esse Matrem' 2. Supposes we give Mary the power of commanding her Son under holy obedience.

3. Which notion, however, seems to find some sort of countenance in Scripture.

4. That Mary was in Heaven, to be obeyed, was believed before St. Methodius's time.

5. And is implied by a western writer speaking of the same passage of Scripture.

6. However, this only proves her soul was there: other proof wanted for the body.

7. An early notion of St. John's Assumption,

8. And of that of the dead bodies of the Saints, shews that early Christians saw nothing incredible in the Assumption.

9. Passage in Pseudo-Dionysius mentioned: the belief really founded on the testimony of the living Church;

10. Which, though its contrary be revolting, is not de fide. 11. Other things which tend to make it credible to reason, noticed.

12. Habits in our Saviour's mind require external circumstances suited to them, which the presence of Mary's flesh would supply.

13. Under certain limits Christ may be spoken of as still venerating Mary.

14. Brief mention of Mary's Coronation.

CHAP. IX.

OF THE NATURE OF OUR BLESSED LADY'S INTERCESSION.

1. Natural desire of those without to know what sort of veneration we suppose Christ pays to Mary now.

2. Pre-requisites to forming an idea on this subject.

3. i. The Church in authoritative documents makes her Queen of Heaven.

4. And denies that Mary, as Mary, should not be reverenced. 5. ii. Christ's acts of Dulia upon earth must be understood before we can form that idea.

6. They are clearly stated in Cardinal Lugo's words.

7. And an inference made by him from that statement.

8. It is made by him to depend upon the possession of an inferior nature.

9. Such acts of Dulía as interfere with Christ's mediatorial office, were not practised by him even upon earth.

10. Those acts which he did practise must have left habits of religious reverence in his soul.

11. The mere expression Command thy Son,' means nothing blasphemous, save when viewed apart from things all Catholics hold and feel.

12. Christ still retaining his human nature may be still capable by ROYAL CONDESCENSION of acts of Dulía.

13. The malice of telling ignorant people this, without telling other and qualifying statements.

14. Illustration from the Angel's reverence for St. John's Apostolic office and sanctity.

15. The different kinds of heavenly Latría in Christ.

16. His earthly Latria has the same difficulties as his earthly Dulía.

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17. The objection to saying, 'Jesus, pray for me,' or, Mary, command thy Son,' arises chiefly from the intense feeling against so saying in all Catholics.

18, 19. Conclusion.

CHAP. IV.

THE PRESENTATION OF OUR BLESSED SAVIOUR IN THE TEMPLE.

1. IT is highly probable, that the visit of the Magians did not take place till after the Purification. For the moment the Magi had gone, it became necessary to escape into Egypt, in order to anticipate the intentions which Herod had already formed and St. Matthew's account renders it next to certain, that the dreams of the Magi and St. Joseph happened on the same night. The Magi found him not in the manger, but in a house, and consequently they came after the concourse of people was gone, and there were houses to be had in Bethlehem; and after sufficient time had elapsed since the Child's birth, to allow them to come from a distant country, (be that country what it may, for this bears little or nothing on our Lady's dignity.) Now the Purification itself, if the circumstances of it, as is very unlikely, got known to Herod, would have roused suspicion still as it must have been done at the proper time, that is, forty days after the Nativity, it would follow that the Magi came after that time. Otherwise the stay in Egypt would have prevented the Purification taking place at the right time. For

Matt. ii. 11-14. Trombelli has a vast display of learning upon this subject in his twenty-second and twentythird Dissertations. The ob

VOL. II.

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servations, which seem to me of principal importance, I have incorporated in the text: they will be found in vol. iii. p. 43942. of his work on our Lady.

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