At every step of the inquiry into the merits of this case, the principle recurs to the mind, that, as men really and in earnest looking onward to a life after this, our duty is to ascertain to the utmost of our {300} power, not what God could do, not what we or others might pronounce it fit that God should do, but what He has done; not what would be agreeable to our feelings, were it true, but what, whether agreeably or adversely to our feelings or wishes, is proved to be true.  The very moment a Christian writer refers me from evidence to possibilities, I feel that he knows not the nature of Christianity; he throws me back from the sure and certain hope of the Gospel to the “beautiful fable” of Socrates,—­“It were better to be there than here, IF THESE THINGS ARE TRUE.”

But let us inquire into the facts of the case.

First, I would observe that it is by no means agreed among all who have written upon the subject, what was the place, or what was the time of the Virgin’s death.  Whilst some have maintained that she breathed her last at Ephesus, the large majority assert that her departure from this world took place at Jerusalem.  And as to the time of her death, some have assigned it to the year 48 of the Christian era, about the time at which Paul and Barnabas (as we read in Holy Scripture) returned to Antioch; whilst others refer it to a later date.  I am not, however, aware of any supposition which fixes it at a period subsequent to that at which the canon of Scripture closes.  Epiphanius indeed, towards the close of the fourth century, reminding us that Scripture is totally and purely silent on the subject as well of Mary’s death and burial, as of her having accompanied St. John in his travels or not, without alluding to any tradition as to her assumption, thus sums up his sentiments:  “I dare to say nothing; but considering it, I observe silence.” [Epiph. vol. i. p. 1043.] {301}

Should any of my readers have deliberately adopted as the rule of their faith the present practice of the Church of Rome, I cannot hope that they will take any interest in the following inquiry; but I have been assured, by most sensible and well-informed members of that Church, that there is a very general desire entertained to have this and other questions connected with our subject examined without prejudice, and calmly placed before them.  To such persons I trust this chapter may not appear altogether unworthy of their consideration.  Those who would turn from it on the principle to which we have here alluded, will find themselves very closely responding to the sentiments professed by St. Bernard, “Exalt her who is exalted above the choirs of angels to the heavenly kingdom.  These things the Church sings to me of her, and has taught me to sing the same to others.  For my part, what I have received from it, I am secure in holding and delivering; which also, I confess, I am not OVER-SCRUPULOUS in admitting. (Quod non scrupulosius fateor admiserim.) I have received in truth from the Church that that day is to be observed with the highest veneration on which she was TAKEN up (assumpta) from this wicked world, and carrying with her into heaven feasts of the most celebrated joys[107].”