creature met together, and became one in her womb; and as such, I have used the expression above. Again, it is at first sight a paradox to say that "Jesus is obscured, because Mary is kept in the background;" yet there is a sense, as I have shown above, in which it is a simple truth. And so again certain statements may be true, under circumstances and in a particular time and place, which are abstractedly false; and hence it may be very unfair in a controversialist to interpret by an English or a modern rule whatever may have been asserted by a foreign or mediaeval author. To say, for instance, dogmatically, that no one can be saved without personal devotion to the Blessed Virgin, would be an untenable proposition: yet it might be true of this man or that, or of this or that country at this or that date; and if the very statement has ever been made by any writer of consideration (and this has to be ascertained), then perhaps it was made precisely under these exceptional circumstances. If an Italian preacher made it, I should feel no disposition to doubt him, at least as regards Italian youths and Italian maidens. Then I think you have not always made your quotations with that consideration and kindness which is your rule. At p. 106 you say, "It is commonly said, that if any Roman Catholic acknowledges that 'it is good and useful to pray to the saints,' he is not bound himself to do so. Were the above teaching true, it would be cruelty to say so; because, according to it, he would be forfeiting what is morally necessary to his salvation." But now, as to the fact, where is it said that to pray to our Lady and the saints is necessary to salvation? The proposition of St. Alfonso is, that "God gives no grace except through Mary;" that is, through her intercession. But intercession is one thing, devotion is another. And Suarez says, "It is the universal sentiment that the intercession of Mary is not only useful, but also in a certain manner necessary;" but still it is the question of her intercession, not of our invocation of her, not of devotion to her. If it were so, no Protestant could be saved; if it were so, there would be grave reasons for doubting of the salvation of St. Chrysostom or St. Athanasius, or of the primitive martyrs; nay, I should like to know whether St. Augustine, in all his voluminous writings, invokes her once. Our Lord died for those heathens who did not know him; and his mother intercedes for those Christians who do not know her; and she intercedes according to his will, and, when he wills to save a particular soul, she at once prays for it. {87} I say, he wills indeed according to her prayer, but then she prays according, to his will. Though then it is natural and prudent for those to have recourse to her who, from the church's teaching, know her power, yet it cannot be said that devotion to her is a _sine quâ non_ of salvation. Some indeed of the authors whom you quote go further; they do speak of