for any posthumous adoration of the Virgin Mary.

The same observation applies with at least equal strictness to that
affecting interview between Mary and Elizabeth, when, enlightened
doubtless by an especial revelation, Elizabeth returned the salutation
of her cousin by addressing her as the Mother of her Lord, and hailing
her visit as an instance of most welcome and condescending kindness,
"Whence is this to me, that the mother of my Lord should come unto me?"
[Luke i. 43.] Members of the Anglican Church are taught to refer to this
event in Mary's life with feelings of delight and gratitude. On this
occasion she uttered that beautiful hymn, "The Song of the blessed
Virgin Mary," which our Church has selected for daily use at Evening
Prayer. These incidents bring before our minds the image of a spotless
Virgin, humble, pious, obedient, holy: a chosen servant of God--an
exalted pattern for her fellow-creatures; but still a fellow-creature,
and a fellow-servant: {276} a virgin pronounced by an angel blessed on
earth. But further than this we cannot go. We read of no power, no
authority, neither the power and influence of intercession, nor the
authority or right of command being ever, even by implication, committed
to her; and we dare not of our own minds venture to take for granted a
statement of so vast magnitude, involving associations so awful. We
reverence her memory as a blessed woman, the virgin mother of our Lord.
We cannot supplicate any blessing at her hand; we cannot pray to her for
her intercession.

The angel's announcement to Joseph, whether before or after the birth of
Christ, the visit of the Magi, the flight into Egypt, and the return
thence, in the record of all of which events by St. Matthew the name of
Mary occurs, however interesting and important in themselves, seem to
require no especial attention with reference to the immediate subject of