It seems obvious to remark that the Fathers are not even alleged to have themselves drawn this irresistible inference; and next, that even if it be drawn, there is a long interval between it and the elevation of the Mother of Jesus Christ to the place to which modern Roman doctrine raises her. Possibly, the Fathers might have said, as many people will say now, that, in a matter of this kind, it is idle to draw inferences when we are, in reality, utterly without the knowledge to make them worth anything. At any rate, if they had drawn them, we should have found some traces of it in their writings, and we find none. We find abundance of poetical addresses and rhetorical amplification, which makes it all the more remarkable that the plain dogmatic view of her position, which is accepted by the Roman Church, does not appear in them. We only find a "rudimentary doctrine," which, naturally enough, gives the Blessed Virgin a very high and sacred place in the economy of the Incarnation. But how does the doctrine, as it is found in even their rhetorical passages, go a step beyond what would be accepted by any sober reader of the New Testament? They speak of what she was; they do not presume to say what she is. What Protestant could have the slightest difficulty in saying not only what Justin says, and Tertullian copies from him, and Irenaeus enlarges upon, but what Dr. Newman himself says of her awful and solitary dignity, always excepting the groundless assumption which, from her office in this world takes for granted, first her sinlessness, and then a still higher office in the next? We do not think that, as a matter of literary criticism, Dr. Newman is fair in his argument from the Fathers. He lays great stress on Justin Martyr, Tertullian, and Irenaeus, as three independent witnesses from different parts of the world; whereas it is obvious that Tertullian at any rate copies almost literally from Justin Martyr, and it is impossible to compare a mere incidental point of rhetorical, or, if it be so, argumentative illustration, occurring once or twice in a long treatise, with a doctrine, such as that of the Incarnation itself, on which the whole treatise is built, and of which it is full. The wonder is, indeed, that the Fathers, considering how much they wrote, said so little of her; scarcely less is it a wonder, then, that the New Testament says so little, but from this little the only reason which would prevent a Protestant reader of the New Testament from accepting the highest statement of her historical dignity is the reaction from the development of them into the consequences which have been notorious for centuries in the unreformed Churches. Protestants, left to themselves, are certainly not prone to undervalue the saints of Scripture; it has been the presence of the great system of popular worship confronting them which has tied their tongues in this matter. Yet Anglican theologians like Mr. Keble, popular poets like Wordsworth,