but a few words will suffice for what I need say about them:--before doing so, however, I am obliged to make three or four introductory remarks. 1. I have almost anticipated my first remark already. It is this: that the height of our offending in our devotion to the Blessed Virgin would not look so great in your volume as it does, had you not placed yourself on lower ground than your own feelings toward her would have spontaneously prompted you to take. I have no doubt you had some good reason for adopting this course, but I do not know it. What I do know is that, for the fathers' sake, who so exalt her, you really do love and venerate her, though you do not evidence it in your book. I am glad, then, in this place, to insist on a fact which will lead those among us who know you not to love you from their love of her, in spite of what you refuse to give her; and Anglicans, on the other hand, who do know you, to think better of us, who refuse her nothing, when they reflect that you do not actually go against us, but merely come short of us in your devotion to her. 2. As you revere the fathers, so you revere the Greek Church; and here again we have a witness on our behalf of which you must be aware as fully as we are, and of which you must really mean to give us the benefit. In proportion as this remarkable fact is understood, it will take off the edge of the surprise of Anglicans at the sight of our devotions to our Lady. It must weigh with them when they discover that we can enlist on our side in this controversy those seventy millions (I think they so consider them) of Orientals who are separated from our communion. Is it not a very pregnant fact that the Eastern churches, so independent of us, so long separated from the West, so jealous of antiquity, should even surpass us in their exaltation of the Blessed Virgin? That they go further than we do is sometimes denied, on the ground that the Western devotion toward her is brought out into system, and the Eastern is not; yet this only means really that the Latins have more mental activity, more strength of intellect, less of routine, less of mechanical worship among them, than the Greeks. We are able, better than they, to give an account of what we do; and we seem to be more extreme merely because we are more definite. But, after all, what have the Latins done so bold as that substitution of the name of Mary for the name of Jesus at the end of the collects and petitions in the breviary, nay, in the ritual and liturgy? Not {81} merely in local or popular, and in semi-authorized devotions, which are the kind of sources that supplies you with your matter of accusation against us, but in the formal prayers of the Greek eucharistic service, petitions are offered, not "in the name of Jesus Christ," but "of the Theotocos." Such a phenomenon, in such a quarter, I think, ought to make Anglicans merciful toward those writers among ourselves who have been excessive in singing the praises of the Deipara.