R. Et thronus meus in columna nubis.

V. Domina, exaudi, &c. (p. 422, cum Oratione, ut supra.)

V. Domina exaudi, &c. (p. 422, cum Oratione, ut supra.)

AT NONE.

V. Domina, in adjutorium meum intende.

R. Me de manu hostium potenter defende.
V. Gloria Patri. Alleluia.

HYMN.

R. Et macula originalis nunquam fuit in te.

V. Domina, exaudi, &c. (p. 422, cum Oratione, ut supra.)

AT VESPERS.

V. Domina, in adjutorium meum intende.
R. Me de manu hostium potenter defende.
V. Gloria Patri. Alleluia.

ΗΥΜΝ.

V. Ego feci in cœlis, ut oriretur lumen indeficiens.

R. Et quasi nebula texi omnem terram.

V. Domina, exaudi, &c. (p. 422, cum Oratione, ut supra.)

AT COMPLINE.

V. Convertat nos, Domina, tuis precibus placatus Jesus Christus Filius

tuus.

R. Et avertat iram suam a nobis.

V. Domina, in adjutorium meum intende.

R. Me de manu hostium potenter defende.
V. Gloria Patri. Alleluia.

Salve, Virgo florens,

Mater illibata,
Regina clementiæ,
Stellis coronata.

Super omnes Angelos
Pura, immaculata,
Atque ad regis dexteram

Stans veste deaurata.

HYMN.

Per te, Mater gratiæ,
Dulcis spes reorum,
Fulgens stella maris,
Portus naufragorum,

Patens cœli janua,
Salus infirmorum,
Videamus Regem

In aula Sanctorum. Amen.

V. Oleum effusum, Maria, nomen tuum.

R. Servi tui dilexerunt te nimis.

V. Domina, exaudi, &c. (p. 422, cum Oratione, ut supra.)

Supplices offerimus

THE COMMENDATION.

Tibi, Virgo pia,
Hæc laudum præconia;
Fac nos ut in via!

R. Deo gratias.

Ducas cursu prospero;

Et in agonia

Tu nobis assiste,

O dulcis Maria,

There is also a larger Office, (London, Richardson & Son, 1849;) and we beg our readers to observe, that whilst even Clement, in 1708, although certainly implying that the Conception in itself was Immaculate, only ventured to use that term of the Blessed Virgin Mary, Gregory XVI. and Pius IX. do not hesitate to apply it to the Conception. The language of the first of these Popes is 'festum Conceptionis Beatæ Mariæ Virginis immaculate; that of the two last, Tuam sanctam et immaculatam Conceptionem recolo.'-Lesser Office, A.D. 1838. 'Immaculata Conceptio est hodie Sanctæ Mariæ Virginis.'-Greater Office, 1848. Moreover, the wide difference of language applied to the Blessed Virgin Mary by the Fathers from whom the homilies for that Festival are taken, S. Ambrose, S. Bernard, S. Chrysostom, S. John Damascenes, &c., and that used in the Office itself, is also very remarkable.

THE following list of authors who have treated of this subject may be found useful by those who wish to investigate the question for themselves. S. Bernard.-Letter to the Canons of Lyons. Letter 174 (and Benedictine note), p. 169, &c. Vol. i. fol. Paris. 1719. And three Sermons on the Assumption. Ditto, p. 1001, &c.

Peter Lombard.-Book of Sentences, Book iii. Distinction 3. On which the chief commentators are

Century 13.

Alexander of Hales (Franciscan)-Summa Theologiæ, No. 2, Article 2. Bonaventura, his pupil (Franciscan.)--Book iii. Dist. 3. Quest. 1. Albertus Magnus (Dominican.)-Book iii. Dist. 3. Art. 3.

S. Thomas Aquinas, his pupil (Dominican.)-On Book ii. of the Sentences, Dist. 31. Quest. 1. Art. 2; and Book iii. Quest. 1; and Summa Theologiæ, Quest. 27. Art. 1.

Century 14.

John Duns Scotus (Franciscan.)—On Book iii. Dist. 3. Quest. 1. Scotus' doctrine on the particular question of the Immaculate Conception is much the same as those of the Schoolmen named above;—where he really does differ from them being, that he goes much further than they do in asserting the perfect Impeccability of the Blessed Virgin Mary, both as to mortal and venial sin: they all allowing with S. Chrysostom, or rather not venturing to deny, the possibility of at least the latter.

John Montesonus.-Theses; in Alexander Natalis, vol. xx. 8vo. Paris. A.D. 1684.

Bulæus. History of the University of Paris. Tom. ii.
Mabillon.-Annales Benedictini. Tom. vi.

Wadding (Franciscan) —Annales Minorum, Centuries 13 and 14.
Alexander Natalis (Dominican).-Centuries 13 and 14.

Launoy (Jansenist).-Two Prescriptions, pp. 43, in vol. i. of his Works. Folio, Cologne. 1731.

Calixtus, Ulrici, 4to. Helmstadt, A.D. 1696. These, except Wadding, are all strenuous opposers of the Immaculate Conception.

Corpus Juris Canonici.

Bullarium of Cherubini, Tom. ii. iii. vi., and that of Rome, A.D. 1735, which is more copious. In these we find the rules of the following Popes on the question :

Sixtus IV.'s Constitutions 'Cum præcelsa,' A.D. 1476--7, and Grave nimis,' 1483. These are in the Corpus Juris Canonici, and they were renewed by the Council of Trent at the end of its Decretum de Originali Peccato.'

Pius V.—Bull ‘Quod a nobis,' 1568, and 'Super speculum,' 1570.
Paul V.-'Regis Pacifici,' 1616.

Gregory XV.

Sanctissimus Dominus Noster,' 1622.

Alexander VII.- Sollicitudo omnium Ecclesiarum,' 1661.

These five Popes and the Council of Trent left the question altogether undecided; but soon after Alexander VII., we find Clement XI., in his Bull, Commissi nobis,' ordering that the festival of the Immaculate Conception (properly so called) should be celebrated every year.

The works of Gonzalez and Perrone, both Jesuits, are remarkable as showing a fatal difference of first principles, on the doctrine, between their respective authors.

And lastly, Mr. Morris, late Fellow of Exeter College, has lately published two volumes octavo, under the title of 'Jesus, the Son of Mary,' the second of which treats, among other things, of the Immaculate Conception: but his work differs in no respect from others on the same side of the question, either in the kind of proofs adduced by him for the doctrine, or in their cogency of application.

The early Fathers of the Church, who contended firstly for our Lord's true Humanity, and afterwards for the doctrine of Grace-Š. Irenæus and Tertullian against the Gnostics; S. Athanasius, the two Gregories, of Nazianzum and Nyssa, with S. Basil, against Apollinaris; and S. Augustin against Julian and the Pelagians-may be useful as affording an indirect evidence against the modern Romish doctrine, and indeed even that of S. Bernard, by showing that they included the Blessed Virgin Mary in the penalty of Adam's fall, by nature, and did not exclude her from it through her personal privilege as the mother of our Lord.

A copious list of authorities, in addition to the above, will be found in the Bibliotheca of Walchius.

426

ART. IV.-Memoirs of Margaret Fuller Ossoli. 3 vols. London: Bentley. 1852.

As

A POPULAR novelist has satirised with some asperity the American love of celebrities, and the habit of each little Transatlantic circle to attribute to its favourites a world-wide fame, so that the country may be said to abound, nay, even to swarm, with remarkable' and distinguished' men. The present volumes. furnish us with a portrait of a remarkable American woman, and so really distinguished for certain gifts, and for their high appreciation by her countrymen, and for the part she took in Italian politics, that we doubt not her name is already familiar to some congenial English coteries, though we take no shame to ourselves that hitherto it has been no household word with us, nor, we would venture to guess, with most of our readers. We never heard of Margaret Fuller, nor of her Italian development as Margaret Fuller Ossoli, till these volumes placed her before us, with all the skill at portraying character three American writers, of some eminence in their peculiar school, could command. Mr. J. Freeman Clarke, Mr. Emerson, Mr. W. E. Channing, assisted by slighter sketches from other hands, have succeeded in drawing a portrait, in giving us an idea, in placing a very singular woman distinctly enough before us. the muse, the priestess, and, we would add, the victim, of their system of philosophy, she called for this at their hands; and it has been a work of love to them all. That philosophy which would take the world by storm, as a new discovery,—a sign of progress and emancipation,—a development of the refined and purified human reason, but to which Bacon assigns a much earlier origin, placing it at the head and beginning, indeed, of all systems which have misled mankind, where he says, (in defining the nature of that desire for knowledge which led to the Fall,) that an aspiring desire to attain to that part of moral knowledge 'which defineth of good and evil, whereby to dispute God's com'mandments, and not to depend upon the revelation of His will, was 'the original temptation." A 'desire' which characterises all the writers worshipped by Margaret Fuller, and forming her mind; and the distinguishing feature of her own philosophic system. Where persons renounce creeds, and deem themselves superior to forms, and estimate religion in proportion to its vagueness, holding it the purer for owning no object, and the deeper for having no base, they are necessarily thrown back upon their own and kindred minds for something definite to extol and care for. Their own speculations, their own thoughts, become the true objects of their devotion, from the necessity which exists

6

in our nature for something positive to rest upon; and thus we find in this school of philosophy a universal tendency to heroworship. Each professor of it sets up a pantheon of his own, as a sort of locum tenens of the evanescent deity which they profess to acknowledge, but which, 'peradventure sleeping, or on a journey,' eludes the mind's grasp. And as Lord Bacon has furnished us with a definition of the motive principle of the system, so does he aptly describe the consequences of this worship of the human reason, from whatever cause. 'Another error,' he says, hath proceeded from too great reverence, and a kind of adoration of the mind and understanding of man; by means 'whereof men have withdrawn themselves too much from the 'contemplation of nature and the observations of experience, and have tumbled up and down in their own reasons and conceits; . . . . for they disdain to spell, and so, by degrees, to read, in 'the volume of God's works, and contrariwise, by continual 'meditation and agitation of wit, do urge, and, as it were, invocate, 'their own spirits to divine and give oracles unto them, whereby 'they are deservedly deluded.' The present volumes furnish one out of many painful illustrations of the truth of this picture this invocation of the spirit to divine and give oracles, and this tumbling up and down' of the reason and conceit, and the consequent delusion. It would be easy enough to draw a simply repulsive picture of this Yankee Corinne,' with plain features, nasal tones, arrogant manners; this egotistical, self-confident, clever woman; this socialistic, transcendental unbeliever; this despiser of social order; this contemner of creeds; this shallow scorner of deep truths: it would be easy, we say, and every word might be vouched for by testimony of her friends recorded in these volumes; but it would not be true, for it would not be the whole truth. It would not be fair to represent her as, in fact, repulsive, for such she was not to those who knew her; and we can quite understand why she was not, though this catalogue of repelling qualities would justly lead all wise people to keep out of the sphere of her attractions.

Women are no originators of systems: we may pity, therefore, while we blame, this female genius, so early caught in the snare of Rousseau and Goethe, and so many other masculine offenders, for whom her education and unduly developed intellect made her so ready a prey. But instead of generalising, for which we have little space, we will present our readers with a slight sketch of Margaret's life and thoughts, which the present work, in spite of the bias of the writers, very fairly presents us with.

She was born in 1810 at Cambridge Port, Massachusetts, and was the daughter of Timothy Fuller, a lawyer and politician—