“‘Whosoever shall do the will of My Father which is in Heaven, the same is My brother, and sister, and mother.’ Equally honourable, equally dear, with that mother of His flesh whom you would fain upraise above all other women. And I am likewise disposed to think that word of Paul,—‘Yea, though we have known Christ after the flesh, yet now henceforth know we Him no more’—I say, I am disposed to think this may have his reverse side. Though He hath known us after the flesh, yet thus, now that He is exalted to the right hand of God, He knoweth us no more. And if so, then Mary is now unto Him but one of a multitude of saved souls, all equally fair and dear and precious in the eyes of Him that died for them.”
“O Master Tremayne!”
“What would you say, Mistress Blanche?”
“That is truly—it sounds so cold!” said Blanche, disparagingly.
“Doth it so?” asked the Rector, smiling. “Cold, that all should be beloved of His heart? Dear maid, ’tis not that He loveth her the less, but that He loveth the other more.”
As Blanche made no response, Mr Tremayne went on.
“There is another side to this matter, Mistress Blanche, that I daresay you have ne’er looked upon: and it toucheth at once the matter of images, and the reverence due unto Saint Mary. Know you that great part of the images held in worship for her by the Papists, be no images of her at all? All the most ancient—and many be very ancient—were ne’er made for Mary. The marvel-working black Virgins—our Lady of Einsiedeln, our Lady of Loretto, and all such—be in very truth old idols, of a certain Tuscan or Etruscan goddess, elder than the days of the Romans. (Note 3.) Again, all they that are of fair complexion—such as have grey eyes (blue eyes were then called grey) and yellow hair—these be not Mary the Jewess. We can cast no doubt she was dark. Whence then come all these fair-complexioned pictures? We might take it, in all likelihood, from the fancy of the painters, that did account a fair woman to be of better favour than a dark. But search you into past history, and you shall find it not thus. These fair-favoured pictures be all of another than Mary; to wit, of that ancient goddess, in her original of the Babylonians, that was worshipped under divers names all over the world,—in Egypt as Isis; in Greece, as Athene, Artemis, and Aphrodite; in Rome as Juno, Diana, and Venus: truly, every goddess was but a diversity of this one. (Note 4.) These, then, be no pictures of the Maid of Nazareth. And ’tis the like of other images,—they be christened idols. The famed Saint Peter, in his church at Rome is but a christened Jupiter. Wit you how Paganism was got rid of? It was by receiving of it into the very bosom of the Roman Church. The ceremonies of the Pagans were but turned,—from Ceres, Cybele, Isis, or Aphrodite, unto Mary—from Apollo, Bacchus, Osiris, Tammuz, unto Christ. Thus, when these Pagans found that they did in very deed worship the same god, and with the same observances, as of old—for the change was in nothing save the name only—they became Christians by handfuls;—yea, by cityfuls. What marvel, I pray you? But how shall we call this Church of Rome, that thus bewrayed her trust, and sold her Lord again like Judas? An idolatrous Christianity—nay, rather a baptised idolatry! God hath writ her name, Mistress Blanche, on the last page of His Word; and it is, Babylon, Mother of all Abominations.”
“I do marvel, Master Tremayne,” said Blanche a little indignantly, though in a constrained voice, “how you dare bring such ill charges against the Papistical Church. Do they not set great store by holiness, I pray you? Yea, have they not monks and nuns, and a celibate priesthood, consecrate to greater holiness than other? How can you charge them with wickedness and abomination?”
“Poor child!” murmured the Rector, as if to himself,—“she little wist what manner of life idolaters term holiness! Mistress Blanche, yonder cloak of professed holiness hideth worser matter than you can so much as think on. ’Tis not I that set that name on the Papistical Church. It was God Himself. Will you tell me, moreover, an’ it like you,—What is holiness?”
“Goodness—right-doing.”