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"shew how early invocation was practised, a very "ancient Litany may be quoted from the Greek "Ritual, where we read, Blessed Mother of • God, open to us who trust in thee, the gates of mercy, lest we stray, and by thee may we be ' delivered from all danger; for thou art the sal⚫vation of the human race.'- Most holy Lady, honoured and blessed, devoutly pray for us, ' and have mercy upon us,' &c.

"Which expressions (says Mr. Gandolphy) are "only to solicit the compassion of the highly "favoured Virgin Mother of Jesus Christ, and "as they are applied metaphorically, so they must "be metaphorically understood."

It seems then that even the Editor of the Romish Prayer Book feels that if this Litany be understood literally it amounts to gross idolatry, ascribing to the Virgin the salvation of the human race, and containing direct supplications for mercy. Mr. Gandolphy would therefore apply the expressions of the Litany in a metaphorical sense. But it is not by such vain subterfuges that the direct violation of the commandment of the Lord against idolatry is to be vindicated. All such practices will at length draw down upon

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the Churches which persevere in them, and obstinately refuse to repent, the heavy weight of the Divine displeasure. The Church of Rome ought to have taken warning from the severe judgments, which have long since overtaken the churches of the Eastern empire, lest worse things should happen to her.

The note in the Prayer Book, concludes as follows:-" In the ancient Mass of St. John

Chrysostom, this response is continually sung by the Deacon-'Commemorating the most holy, 'immaculate, most blessed and glorious Lady, • Mother of God, and ever Virgin Mary, and all the saints, we commend ourselves and one another, and our whole life, to Christ our Lord.' "The choir answers," To thee, O Lord.'

"St, Athanasius also, in his sermon on the an“nunciation, addresses the Virgin in this man"ner, O Mary listen to our prayers, and forget 'not thy people, on thee we call, remember us. 'O most holy Virgin. O Lady, Queen and • Mother of God, intercede for us.'

"But in short, why should not Christians be 'permitted to do what angels and saints have

"done in the New Testament, (Luke i. 28, 42.) "or to use the style of address, which was com"mon to Daniel, David, and the other saints of "the old law." "O ye angels of the Lord, bless the Lord, praise and exalt him above all for ever. Praise ye the Lord from the heavens, praise ye him in the high places, praise ye him all his angels, praise ye him all his hosts.' Dan. iii. 58.* Psalm cxlviii. 1, 2.

However unscriptural some of the expressions are in the Mass attributed to St. Chrysostom, and however much they savour of superstition, yet as there is no direct address to the Virgin in the passage quoted, I shall offer no observations upon it. But the address of Athanasius to the Virgin is no less objectionable than that of the Greek Litany. It is directly and grossly idolatrous, giving unto her that worship and glory which belong to God only.

* In our Bibles, there is no such text as Dan. iii. 58. but in the Septuagint and Vulgate, the song of the three children is inserted in the text. By Protestants it is considered as Apocryphal. This is added only by way of explanation to the Protestant reader, for the text, even if genuine, can give no support to the argument of the Papist.

It will be seen from the concluding paragraph of Mr. Gandolphy's note in the Prayer book, that he attempts to justify the idolatry of the Romish Church, by a reference to the salutation of the angel Gabriel to the Virgin Mary in Luke i. 28. I therefore shall strictly analyze the language of this salutation by comparing it with other passages of Scripture, containing similar forms of expression.—I remark, however, in the first place, that if the reference of Mr. Gandolphy to the salutation of Gabriel have any weight or meaning, as an argument in support of the practice which it is intended to justify, it must be founded on the supposition that the angel actually worshipped Mary, and that the language of his address to her implies inferiority upon his part, for if it involves no such thing, then Mr. Gandolphy is in error, when he maintains that they who pray to the Virgin for mercy, and put their trust in her, do what Gabriel did in this salutation; and in that case it follows, that the example of the angel is good for nothing, as to the purpose for which he quotes it.

The first word of the salutation is xaps, "hail.” Now this word is used by our Lord hmiself to his

disciples, after his resurrection, with the difference only of its being in the plural number. It cannot therefore be pretended that the use of this word by the angel Gabriel, implies worship given by him to the Virgin, else the monstrous consequence would follow, that our Saviour intended to worship his own disciples in using the same word. From the use of the word by our Lord in greeting his disciples, it is further manifest, that it was employed as a term of salutation, even by a superior to his inferiors.

The second word in the address of Gabriel is exagraμm, “highly favoured," which is the parκεχαριτωμένη, ticiple passive of the same verb as is used in Ephes. i. 7." wherein he hath made us accepted in the beloved."This word merely implies, therefore, that Mary was highly favoured of the Lord, but it is impossible to conclude from it any thing in support of the Romish practice of worshipping her; nor does the use of it by the angel imply worship upon his part. In reality, the appellation given to Daniel in Chap. x. 11. 19. "O man, "greatly beloved," or, "man of desire," επιθυμ May," seems to be quite as strong as that here bestowed on the Virgin.

μίων,

Matth. xxviii. 9.

vne

See the version of the Seventy. E