VI. Unhappily, in the appointed religious services of the Roman ritual, we have too many examples of prayer for benefits spiritual and temporal, addressed directly to the Virgin. It is in vain to say that all that is meant is to ask her intercession; the people will not, cannot, do not, regard it in that light. It is affirmed that when the Church of Rome guides and directs her sons and daughters to pray for specific benefits at the hands of the Virgin mother, without any mention of her prayers, without specifying that her petitions are all that they ask; yet they are taught only to ask for her intercession, and are not encouraged to look for the blessings as her gift and at her hands. But, can this be right and safe? In an act of all human acts the most solemn and holy, can recourse be had to such refinements without great danger? Among many others of a similar kind this invocation frequently recurs, "Deem me worthy to praise thee, {339} O sacred Virgin; give to me strength against thy enemies." [Dignare me laudare te, Virgo sacrata. Da mihi virtutem contra hostes tuos.--Æst. clvi.] The following seems to be among the most favourite addresses to the Virgin:--"Hail, Star of the Sea, kind Mother of God, and ever Virgin! Happy Gate of Heaven, taking that 'Hail!' from the mouth of Gabriel, establish us in peace,--changing the name of Eve. For the guilty, loose their bonds; bring forth light for the blind; drive away our evils; demand for us all good things. SHOW THAT THOU ART A MOTHER. Let Him who endured for us to be thy Son, through thee receive our prayers. O excellent Virgin, meek among all, us, FREED FROM FAULT, MAKE MEEK AND CHASTE; make our life pure; prepare a safe journey; that, beholding Jesus, we may always rejoice. Praise be to God the Father, glory to Christ most high, and to the Holy Spirit; one honour to the three. Amen." [Ave Man's Stella, Dei Mater alma, Atque semper Virgo! Felix coeli porta, Sumens illud Ave Gabrielis ore, Funda nos in pace, Mutans Evæ nomen. Solve vincla reis, Profer lumen cæcis, Mala nostra pelle, Bona cuncta posce. MONSTRA TE ESSE MATREM; Sumat per te preces, Qui pro nobis natus Tulit esse tuus. Virgo singularis, Inter omnes mitis, Nos culpa solutos, Mites fac et castos, Vitam præsta puram, Iter para tutum, Ut videntes Jesum Semper collætemur. Sit laus Deo Patri, summo Christo decus, Spiritui Sancto, tribus honor unus. Amen.--Æst. 597. ] In the body of this hymn, there is undoubtedly reference to an application to be made to the Son, &c.; but can it be fitting that such language as is here suggested to the Virgin, for her to use, should be addressed by a {340} mortal to God? can such a call upon her to show her power and influence over the eternal Son of the eternal Father be fitting--"Show that thou art a mother?" I confess that against what is here implied, my understanding and my heart entirely revolt.[127]