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diff --git a/14072-h/14072-h.htm b/14072-h/14072-h.htm new file mode 100644 index 0000000..ce1affe --- /dev/null +++ b/14072-h/14072-h.htm @@ -0,0 +1,13591 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml"> +<head> +<meta name="generator" content= +"HTML Tidy for Windows (vers 1st March 2004), see www.w3.org" /> +<meta http-equiv="Content-Type" content= +"text/html; charset=UTF-8" /> +<title>Primitive Christian Worship.</title> + +<style type="text/css"> + + /*<![CDATA[*/ + <!-- + body {margin-left: 10%; margin-right: 10%;} + p {text-align: justify;} + blockquote {text-align: justify;} + h1,h2,h3,h4,h5,h6 {text-align: center;} + pre {font-size: 0.7em;} + + hr {text-align: center; width: 50%;} + html>body hr {margin-right: 25%; margin-left: 25%; width: 50%;} + hr.full {width: 100%;} + html>body hr.full {margin-right: 0%; margin-left: 0%; width: 100%;} + hr.adverts {width: 100%; height: 5px; color: black;} + html>body hr.adverts {margin-right: 0%; margin-left: 0%; width: 100%;} + hr.short {text-align: center; width: 20%;} + html>body hr.short {margin-right: 40%; margin-left: 40%; width: 20%;} + + + .note, .footnote {margin-left: 10%; margin-right: 10%; + font-size: 0.9em;} + + .poem {margin-left:10%; margin-right:10%; + text-align: left;} + .poem .stanza {margin: 1em 0em 1em 0em;} + .poem p {margin: 0; padding-left: 3em; text-indent: -3em;} + .poem p.i2 {margin-left: 2em;} + .poem p.i4 {margin-left: 4em;} + .poem p.i6 {margin-left: 6em;} + .poem p.i8 {margin-left: 8em;} + .poem p.i10 {margin-left: 10em;} + .poem .caesura {vertical-align: -200%;} + + span.pagenum {position: absolute; left: 1%; right: 91%; + font-size: 8pt;} + + p.author {text-align: right;} + --> + /*]]>*/ +</style> +</head> +<body> +<div>*** START OF THE PROJECT GUTENBERG EBOOK 14072 ***</div> + +<h1>PRIMITIVE CHRISTIAN WORSHIP</h1> +<h2>OR, THE EVIDENCE OF HOLY SCRIPTURE AND THE CHURCH, AGAINST THE +INVOCATION OF SAINTS AND ANGELS, AND THE BLESSED VIRGIN MARY.</h2> +<h2>BY J. ENDELL TYLER, B.D.</h2> +<h3>RECTOR OF ST. GILES-IN-THE-FIELDS, AND CANON RESIDENTIARY OF +ST. PAUL'S.</h3> +<hr /> +<center>Speaking the truth in love.—EPH. iv. 15</center> +<center>Prove all things; hold fast that which is good.—1 +THESS. v. 21.</center> +<h3>SECOND EDITION</h3> +<h3>LONDON</h3> +<h3>1847.</h3> +<hr /> +<center>TO</center> +<center>THE ONE</center> +<center>HOLY, CATHOLIC, AND APOSTOLIC CHURCH,</center> +<center>AS A TRIBUTE OF VENERATION AND LOVE,</center> +<center>THIS WORK IS DEDICATED,</center> +<center>BY HER DEVOTED SERVANT AND SON.</center> +<h3>Nov. 25, 1840.</h3> +<hr /> +<h2>PREFACE.</h2> +<p>Members of the Church of Rome, and members of the Church of +England, have too long entertained towards each other feelings of +hostility. Instead of being drawn together as brethren by the cords +of that one faith which all Catholics hold dear, their sentiments +of sympathy and affection have been absorbed by the abhorrence with +which each body has regarded the characteristic tenets of its +adversary; whilst the terms "heretic" on the one side, and +"idolater" on the opposite, have rendered any attempt to bring +about a free and friendly discussion of each other's views almost +hopeless.</p> +<p>Every Christian must wish that such animosities, always +ill-becoming the servants and children of the God of love, should +cease for ever. Truth indeed must never be sacrificed to secure +peace; nor must we be tempted by the seductiveness of a liberality, +falsely so called, to soften down and make light of those +differences which keep the Churches of England and Rome asunder. +<span class="pagenum"><a name="pagepreface5" id= +"pagepreface5"></a>{Pref 5}</span> But surely the points at issue +may be examined without exasperation and rancour; and the results +of inquiries carried on with a singleness of mind, in search only +for the truth, may be offered on the one side without insult or +offence, and should be received and examined without contempt and +scorn on the other.</p> +<p>The writer of this address is not one in whom early associations +would foster sentiments of evil will against members of the Church +of Rome; or encourage any feeling, incompatible with regard and +kindness, towards the conscientious defenders of her creed. From +his boyhood he has lived on terms of friendly intercourse and +intimacy with individuals among her laity and of her priesthood. In +his theological pursuits, he has often studied her ritual, +consulted her commentators, and perused the homilies of her +divines; and, withal, he has mourned over her errors and misdoings, +as he would have sighed over the faults of a friend, who, with many +good qualities still to endear him, had unhappily swerved from the +straight path of rectitude and integrity.</p> +<p>In preparing these pages, the author is not conscious of having +been influenced by any motive in the least degree inconsistent with +sentiments of charity and respect; at all events, he would hope +that no single expression may have escaped from his pen tending to +hurt unnecessarily the feelings of any sincere Christian. He has +been prompted by a hope that he may perhaps <span class= +"pagenum"><a name="pagepreface6" id="pagepreface6"></a>{Pref +6}</span> induce some individuals to investigate with candour, and +freedom, and with a genuine desire of arriving at the truth, the +subjects here discussed; and that whilst some, even of those who +may have hitherto acquiesced in erroneous doctrines and practices, +may be convinced of their departure from Christian verity; others, +if tempted to desert the straight path of primitive worship, may be +somewhat strengthened and armed by the views presented to them +here, against the captivating allurements of religious error.</p> +<p>Whether the present work may, by the Divine favour, be made in +some degree instrumental in forwarding these results, or in +effecting any good, the author presumes not to anticipate; but he +will hope for the best. He believes that the honest pursuit of the +truth, undertaken with an humble zeal for God's glory, and in +dependence on his guidance and light, is often made successful +beyond our own sanguine expectations.</p> +<p>With these views the following pages are offered, as the result +of an inquiry into the doctrine and practice of the Invocation of +Saints and Angels, and of the Blessed Virgin Mary.</p> +<p>To prevent misconception as to the nature of this work, the +author would observe, that since the single subject here proposed +to be investigated is, "The Invocation of Saints and Angels and the +Blessed Virgin Mary," he has scrupulously avoided the discussion of +many important and interesting questions usually considered +<span class="pagenum"><a name="pagepreface7" id= +"pagepreface7"></a>{Pref 7}</span> to be connected with it. He has +not, for example, discussed the practice of praying for the dead; +he has investigated no theory relating to the soul's intermediate +state between our dissolution and the final judgment; he has +canvassed no opinion as to any power in the saints and the faithful +departed to succour either by their prayers or by any other +offices, those who are still on earth, and on their way to God. +From these and such like topics he has abstained, not because he +thinks lightly of their importance, nor because his own mind is +perplexed by doubts concerning them; but because the introduction +of such points would tend to distract the thoughts from the +exclusive contemplation of the one distinct question to be +investigated.</p> +<p>He is also induced to apprise the reader, that in his work, as +he originally prepared it, a far wider field, even on the single +subject of the present inquiry, was contemplated than this volume +now embraces. His intention was to present an historical survey of +the doctrine and practice of the invocation of Saints and Angels, +and the Virgin, tracing it from the first intimation of any thing +of the kind through its various progressive stages, till it had +reached its widest prevalence in Christendom. When, however, he had +arranged and filled up the results of the inquiries which he made +into the sentiments and habits of those later writers of the +Church, whose works he considered it necessary to examine with this +specific object in view, <span class="pagenum"><a name= +"pagepreface8" id="pagepreface8"></a>{Pref 8}</span> he found that +the bulk of the work would be swollen far beyond the limits which +he had prescribed to himself; he felt also that the protracted +investigation would materially interfere with the solution of that +one independent question which he trusts now is kept unmixed with +any other. He has, consequently, in the present address limited the +range of his researches on the nature of Primitive Christian +Worship, to the writers of the Church Catholic who lived before the +Nicene Council, or were members of it.</p> +<p>In one department, however, he has been under the necessity of +making, to a certain extent, an exception to this rule. Having +found no allusion to the doctrine of the Assumption of the Virgin, +on which much of the religious worship now paid to her seems to be +founded, in any work written before the middle of the fifth +century, he has been induced, in his examination of the grounds on +which that doctrine professes to be built, to cite authors who +flourished subsequently to the Nicene Council.</p> +<p>The author would also mention, that although in substance he has +prepared this work for the examination of all Christians equally, +and trusts that it will be found not less interesting or profitable +to the members of his own Church than to any other, yet he has +throughout adopted the form of an address to his Roman Catholic +countrymen. Such a mode of conveying his sentiments he considered +to be less controversial, while the facts and the arguments would +remain the same. His object <span class="pagenum"><a name= +"pagepreface9" id="pagepreface9"></a>{Pref 9}</span> is not to +condemn, but to convince: not to hold up to obloquy those who are +in error, but, as far as he may be allowed, to diminish an evil +where it already exists, and to check its further prevalence.</p> +<span class="pagenum"><a name="pagepreface10" id= +"pagepreface10"></a>{Pref 10}</span> +<hr /> +<h2>CONTENTS.</h2> +<p><a href="#chap1.1">PART I.—CHAPTER I.</a></p> +<p>Introduction—The duty of examining the grounds of our +Faith—Principles of conducting that examination—Errors +to be avoided—Proposed plan of the present work</p> +<p><a href="#chap1-2">CHAPTER II.</a></p> +<p>§ <a href="#sect1-2-1">1. Evidence of Holy Scripture, how +to be ascertained</a><br /> +<a href="#sect1-2-2">2. Direct Evidence of the Old +Testament</a><br /> +<a href="#sect1-2-3">3. Evidence of the Old Testament, +continued</a><br /> +<a href="#sect1-2-4">4. ——— New Testament</a></p> +<p><a href="#chap1-3">CHAPTER III.</a></p> +<p>§ <a href="#sect1-3-1">1. Evidence of Primitive +Writers</a><br /> +<a href="#sect1-3-2">2. ——— Apostolic +Fathers</a></p> +<p><a href="#chap1-4">CHAPTER IV.</a></p> +<p>§ <a href="#sect1-4-1">1. Evidence of Justin +Martyr</a><br /> +See also Appendix<br /> +<a href="#sect1-4-2">2. Evidence of Irenæus</a><br /> +<a href="#sect1-4-3">3. ——— Clement of +Alexandria</a><br /> +<a href="#sect1-4-4">4. ——— Tertullian</a><br /> +——— Methodius<br /> +<a href="#sect1-4-5">5. ——— Origen</a><br /> +See also Appendix<br /> +<a href="#sect1-4-6">6. Supplementary Section on Origen</a><br /> +See also Appendix<br /> +<a href="#sect1-4-7">7. Evidence of St. Cyprian</a><br /> +See also Appendix<br /> +<a href="#sect1-4-8">8. Evidence of Lactantius</a><br /> +<a href="#sect1-4-9">9. ——— Eusebius</a><br /> +See also Appendix<br /> +<a href="#sect1-4-10">10. Apostolical Canons and +Constitutions</a><br /> +<a href="#sect1-4-11">11. Evidence of St. Athanasius</a><br /> +See also Appendix</p> +<span class="pagenum"><a name="pagepreface11" id= +"pagepreface11"></a>{Pref 11}</span> +<p><a href="#chap2-1">PART II.—CHAPTER I.</a></p> +<p>State of Worship at the time of the Reformation</p> +<p>§ <a href="#sect2-1-1">1. "Hours of the Virgin"</a><br /> +<a href="#sect2-1-2">2. Service of Thomas Becket</a></p> +<p><a href="#chap2-2">CHAPTER II.</a></p> +<p>Council of Trent See also Appendix</p> +<p><a href="#chap2-3">CHAPTER III.</a></p> +<p>Present Service in the Church of Rome</p> +<p>PART III.</p> +<p>WORSHIP OF THE VIRGIN MARY.</p> +<p><a href="#chap3-1">CHAPTER I.</a></p> +<p>§ <a href="#sect3-1-1">1. Introductory Remarks</a><br /> +<a href="#sect3-1-2">2. Evidence of Holy Scripture</a></p> +<p><a href="#chap3-2">CHAPTER II.</a></p> +<p>Evidence of Primitive Writers</p> +<p><a href="#chap3-3">CHAPTER III.</a></p> +<p>Assumption of the Virgin Mary</p> +<p><a href="#chap3-4">CHAPTER IV.</a></p> +<p>Councils of Constantinople, Ephesus, and Chalcedon</p> +<p><a href="#chap3-5">CHAPTER V.</a></p> +<p>§ <a href="#sect3-5-1">1. Present authorized Worship of the +Virgin</a><br /> +<a href="#sect3-5-2">2. Worship of the Virgin, continued</a><br /> +<a href="#sect3-5-3">3. Bonaventura</a><br /> +<a href="#sect3-5-4">4. Biel, Damianus, Bernardinus de Bustis, +Bernardinus Senensis,&c.</a><br /> +See also Appendix<br /> +<a href="#sect3-5-5">5. Modern Works of Devotion</a><br /> +See also Appendix</p> +<p><a href="#conclusion">CONCLUSION</a></p> +<span class="pagenum"><a name="page1" id="page1"></a>{1}</span> +<hr /> +<h2>PART I.</h2> +<h3><a name="chap1.1" id="chap1.1">CHAPTER I.</a></h3> +<h4>THE DUTY OF PRIVATE JUDGMENT.</h4> +<p>Fellow Christians,</p> +<p>Whilst I invite you to accompany me in a free and full +investigation of one of those tenets and practices which keep +asunder the Roman and the Anglican Church, I am conscious in how +thankless an undertaking I have engaged, and how unwelcome to some +is the task in which I call upon you to join. Many among the +celebrated doctors of the Roman Church have taught their disciples +to acquiesce in a view of their religious obligation widely +different from the laborious and delicate office of ascertaining +for themselves the soundness of the principles in which they have +been brought up. It has been with many accredited teachers a +favourite maxim, that individuals will most acceptably fulfil their +duty by abstaining <span class="pagenum"><a name="page2" id= +"page2"></a>{2}</span> from active and personal inquiries into the +foundations of their faith; and by giving an implicit credence to +whatever the Roman Church pronounces to be the truth<a id= +"footnotetag1" name="footnotetag1"></a><a href= +"#footnote1"><sup>1</sup></a>. Should this book fall into the hands +of any who have adopted that maxim for the rule of their own +conduct as believers, its pages will of course afford them no help; +nor can they take any interest in our pursuit, or its results. +Whilst, however, I am aware, that until the previous question +(involving the grounds on which the Church of Rome builds her claim +to be the sole, exclusive, and infallible teacher of Christians in +all the doctrines of religion,) shall have been solved, many +members of her body would throw aside, as preposterous, any +treatise which professed to review the soundness of her +instructions; I have been at the same time assured, that with many +of her communion the case is far otherwise; and that instead of +their being averse to all investigation, a calm, candid, and +friendly, but still a free and unreserved inquiry into the disputed +articles of their creed, is an object of their sincere desire. On +this ground I trust some preliminary reflections upon the duty of +proving all things, with a view of holding the more fast +<span class="pagenum"><a name="page3" id="page3"></a>{3}</span> and +sure what is good, may be considered as neither superfluous nor out +of place.</p> +<blockquote class="footnote"><a id="footnote1" name= +"footnote1"></a><b>Footnote 1:</b><a href= +"#footnotetag1">(return)</a> +<p>It is sometimes curious to observe the language in which the +teachers and doctors themselves profess their entire, unlimited, +and implicit submission of all their doctrines, even in the most +minute particulars, to the judgment and will of the authorities of +Rome. Instances are of very frequent occurrence. Thus Joannes de +Carthagena, a very voluminous writer of homilies, closes different +parts of his work in these words, "These and all mine I willingly +subject to the judgment of the Catholic Roman Church, ready, if +there be written any thing in any way in the very least point +contrary to her doctrine, to correct, amend, erase, and utterly +abolish it." Hom. Cath. De Sacris Arcanis Deiparæ et Josephi. +Paris, 1615. page 921.</p> +</blockquote> +<p>But just as it would belong to another and a separate province +to examine, at such length as its importance demands, the claims of +the Church of Rome to be acknowledged as that universal interpreter +of the word and will of God, from whose decisions there is no +appeal; so would it evidently be incompatible with the nature of +the present address, to dwell in any way corresponding with the +magnitude and delicacy of the subject, on the duty, the +responsibility, and the privilege of private judgment; on the +dangers to which an unchastened exercise of it may expose both an +individual, and the cause of Christian truth; or on the rules which +sound wisdom and the analogy of faith may prescribe to us in the +government of ourselves with respect to it. My remarks, therefore, +on this subject will be as few and brief as I believe to be +consistent with an acknowledgment of the principles upon which this +work has been conducted.</p> +<p>The foundation, then, on which, to be safe and beneficial, the +duty of private judgment, as we maintain, must be built, is very +far indeed removed from that common and mischievous notion of it +which would encourage us to draw immediate and crude deductions +from Holy Scripture, subject only to the control and the colouring +of our own minds, responsible for nothing further than our own +consciousness of an honest intention. Whilst we claim a release +from that degrading yoke which neither are we nor were our fathers +able to bear, we deprecate for ourselves and for our +fellow-believers that licentiousness which in doctrine and practice +tempts a man to follow merely what is right in his own eyes, +uninfluenced by the example, the precepts, <span class= +"pagenum"><a name="page4" id="page4"></a>{4}</span> and the +authority of others, and owning no submissive allegiance to those +laws which the wise and good have established for the benefit of +the whole body. The freedom which we ask for ourselves, and desire +to see imparted to all, is a rational liberty, tending to the good, +not operating to the bane of its possessors; ministering to the +general welfare, not to disorder and confusion. In the enjoyment of +this liberty, or rather in the discharge of the duties and trusts +which this liberty brings with it, we feel ourselves under an +obligation to examine the foundations of our faith, to the very +best of our abilities, according to our opportunities, and with the +most faithful use of all the means afforded to us by its divine +Author and finisher. Among those means, whilst we regard the Holy +Scriptures as paramount and supreme, we appeal to the witness and +mind of the Church as secondary and subsidiary; a witness not at +all competing with Scripture, never to be balanced against it; but +competing with our own less able and less pure apprehension of +Scripture. In ascertaining the testimony of this witness, we +examine the sentiments and practice of the ancient teachers of the +Church; not as infallible guides, not as uniformly holding all of +them the same opinions, but as most valuable helps in our +examination of the evidence of the Church, who is, after all, our +appointed instructor in the truths of the Gospel,—fallible in +her individual members and branches, yet the sure witness and +keeper of Holy Writ, and our safest guide on earth to the mind and +will of God. When we have once satisfied ourselves that a doctrine +is founded on Scripture, we receive it with implicit faith, and +maintain it as a sacred deposit, entrusted to our keeping, to be +delivered down whole and entire without our adding <span class= +"pagenum"><a name="page5" id="page5"></a>{5}</span> thereto what to +us may seem needful, or taking away what we may think +superfluous.</p> +<p>The state of the Christian thus employed, in acting for himself +in a work peculiarly his own, is very far removed from the +condition of one who labours in bondage, without any sense of +liberty and responsibility, unconscious of the dignity of a free +and accountable agent, and surrendering himself wholly to the +control of a task-master. Equally is it distant from the conduct of +one who indignantly casting off all regard for authority, and all +deference to the opinions of others, boldly and proudly sets up his +own will and pleasure as the only standard to which he will submit. +For the model which we would adopt, as members of the Church, in +our pursuit of Christian truth, we find a parallel and analogous +case in a well-principled and well-disciplined son, with his way of +life before him, exercising a large and liberal discretion in the +choice of his pursuits; not fettered by peremptory paternal +mandates, but ever voluntarily referring to those principles of +moral obligation and of practical wisdom with which his mind has +been imbued; shaping his course with modest diffidence in himself, +and habitual deference to others older and wiser than himself, yet +acting with the firmness and intrepidity of conscious rectitude of +principle, and integrity of purpose; and under a constant sense of +his responsibility, as well for his principles as for his +conduct.</p> +<p>Against the cogency of these maxims various objections have been +urged from time to time. We have been told, that the exercise of +private judgment in matters of religion, tends to foster errors of +every diversity of character, and leads to heresy, scepticism, and +infidelity: it is represented as rending the Church of Christ, and +totally <span class="pagenum"><a name="page6" id= +"page6"></a>{6}</span> subverting Christian unity, and snapping +asunder at once the bond of peace. So also it has been often +maintained, that the same cause robs individual Christians of that +freedom from all disquietude and perplexity and anxious +responsibility, that peace of mind, satisfaction, and content, +which those personally enjoy, who surrender themselves implicitly +to a guide, whom they believe to be unerring and infallible.</p> +<p>For a moment let us pause to ascertain the soundness of such +objections. And here anticipating, for argument's sake, the worst +result, let us suppose that the exercise of individual inquiry and +judgment (such as the best teachers in the Anglican Church are wont +to inculcate) may lead in some cases even to professed infidelity; +is it right and wise and justifiable to be driven by an abuse of +God's gifts to denounce the legitimate and faithful employment of +them? What human faculty—which among the most precious of the +Almighty's blessings is not liable to perversion? What +unquestionable moral duty can be found, which has not been +transformed by man's waywardness into an instrument of evil? Nay, +what doctrine of our holy faith has not the wickedness or the folly +of unworthy men employed as a cloke for unrighteousness, and a +vehicle for blasphemy? But by a consciousness of this liability in +all things human, must we be tempted to suppress the truth? to +disparage those moral duties? or to discountenance the cultivation +of those gifts and faculties? Rather would not sound philosophy and +Christian wisdom jointly enforce the necessity of improving the +gifts zealously, of discharging the moral obligation to the full, +and of maintaining the doctrine in all its integrity; but guarding +withal, to the utmost of our power and watchfulness, against the +abuses to which <span class="pagenum"><a name="page7" id= +"page7"></a>{7}</span> any of these things may be exposed? And we +may trust in humble but assured confidence, that as it is the duty +of a rational being, alive to his own responsibility, to inquire +and judge for himself in things concerning the soul, with the most +faithful exercise of his abilities and means; so the wise and +merciful Ruler of our destinies will provide us with a sure way of +escaping from all evils incident to the discharge of that duty, if, +in reliance on his blessing, we honestly seek the truth, and +perseveringly adhere to that way in which He will be our guide.</p> +<p>It is a question very generally and very reasonably entertained +among us, whether the implicit submission and unreserved surrender +of ourselves to any human authority in matters of faith, (though +whilst it lasts, it of course affords an effectual check to open +scepticism,) does not ultimately and in very deed prove a far more +prolific source of disguised infidelity. Doubts repressed as they +arise, but not solved, silenced but not satisfied, gradually +accumulate in spite of all external precaution; and at length (like +streams pent back by some temporary barrier) break forth at once to +an utter discarding of all authority, and an irrecoverable +rejection of the Christian faith. From unlimited acquiescence in a +guide whom our associations have invested with infallibility, the +step is very short, and frequently taken, to entire apostasy and +the renunciation of all belief.</p> +<p>The state of undisturbed tranquillity and repose in one, who has +divested himself of all responsibility in matters of religious +belief and practice, enjoying an entire immunity from the anxious +and painful labour of trying for himself the purity and soundness +of his faith, is often painted in strong contrast with the +<span class="pagenum"><a name="page8" id="page8"></a>{8}</span> +lamentable condition of those who are driven about by every wind of +novelty. The condition of such a man may doubtless be far more +enviable than theirs, who have no settled fixed principles, and who +wander from creed to creed, and from sect to sect, just as their +fickle and roving minds suggest some transitory preference. But the +believer must not be driven by the evils of one extreme to take +refuge in the opposite. The whirlpool may be the more perilous, but +the Christian mariner must avoid the rock also, or he will equally +make shipwreck of his faith. He must with all his skill, and all +his might, keep to the middle course, shunning that presumptuous +confidence which scorns all authority, and boldly constitutes +itself sole judge and legislator; but equally rescuing his mind +from the thraldom which prostrates his reason, and paralyzes all +the faculties of his judgment in a matter of indefeasible and awful +responsibility.</p> +<p>Here, too, it is questioned, and not without cause, whether the +satisfaction and comfort so often represented in warm and +fascinating colours, be really a spiritual blessing; or whether it +be not a deception and fallacy, frequently ending in lamentable +perplexity and confusion; like guarantees in secular concerns, +which as long as they maintain unsuspected credit afford a most +pleasing and happy security to any one who depends upon them; but +which, when adverse fortune puts their responsibility to the test, +may prove utterly worthless, and be traced only by losses and +disappointments. Such a blind reliance on authority may doubtless +be more easy and more free from care, than it is to gird up the +loins of our mind, and engage in toilsome spiritual labour. But +with a view to our own ultimate safety, wisdom bids us look to our +foundations in time, and assure ourselves <span class= +"pagenum"><a name="page9" id="page9"></a>{9}</span> of them; +admonishing us that if they are unsound, the spiritual edifice +reared upon them, however pleasing to the eye, or abounding in +present enjoyments, will at length fall, and bury our hopes in its +ruin.</p> +<p>On these and similar principles, we maintain that it well +becomes Christians, when the soundness of their faith, and the +rectitude of their acts of worship, are called in question, "to +prove all things, and hold fast that which is good." Thus, when the +unbeliever charges us with credulity in receiving as a divine +revelation what he scornfully rejects, it behoves us all (every one +to the extent of his means and opportunities) to possess ourselves +of the accumulated evidences of our holy faith, so that we may be +able to give to our own minds, and to those who ask it of us, a +reason for our hope. The result can assuredly be only the comfort +of a still more unshaken conviction. Thus, too, when the +misbeliever charges us with an undue and an unauthorized ascription +of the Divine attributes to our Redeemer and to our Sanctifier, +which he would confine to the Father of our Lord Jesus Christ, +exclusively of the Eternal Son and the Blessed Spirit, it well +becomes every Catholic Christian to assure himself of the evidence +borne by the Scriptures to the divinity of the Son and of the Holy +Ghost, together with the inseparable doctrines of redemption by the +blood of Christ, and sanctification by the Spirit of grace; +appealing also in this investigation to the tradition of the +Church, and the testimony of her individual members from the +earliest times, as under God his surest and best guides. In both +these cases, I can say for myself that I have acted upon my own +principles, and to the very utmost of my faculties have scrutinized +the foundations <span class="pagenum"><a name="page10" id= +"page10"></a>{10}</span> of my faith, and from each of those +inquiries and researches I have risen with a satisfaction increased +far beyond my first anticipations. What I had taken up in my youth +on authority, I have been long assured of by a moral demonstration, +which nothing can shake; and I cling to it with an affection, +which, guarded by God's good providence, nothing in this world can +dissolve or weaken.</p> +<p>It is to engage in a similar investigation that I now most +earnestly but affectionately invite the members of the Church of +Rome, in order to ascertain for themselves the ground of their +faith and practice in a matter of vast moment, and which, with +other points, involves the principle of separation between the +Roman and Anglican branches of the universal Church. Were the +subjects of minor importance, or what the ancient writers were wont +to call "things indifferent," reason and charity would prescribe +that we should bear with each other, allowing a free and large +discretion in any body of Christians, and not severing ourselves +from them because we deemed our views preferable to theirs. In such +a case we might well walk in the house of God as friends, without +any interruption of the harmony which should exist between those +who worship the true God with one heart and one mind, ever striving +to keep the unity of the Spirit in the bond of peace. But when the +points at issue are of so vast moment; when two persons agreeing in +the general principles of belief in the Gospel and its chief +characteristic doctrines, yet find it impossible to join +conscientiously in the same prayer, or the same acts of faith and +worship, then the necessity is imperative on all who would not be +parties to the utter breaking up of Christian unity, nor assist in +propagating error, to make sure of their <span class= +"pagenum"><a name="page11" id="page11"></a>{11}</span> foundations; +and satisfy themselves by an honest inquiry and upright judgment, +that the fault does not rest with them.</p> +<p>Such appear to me both the doctrine and the practice of the +INVOCATION OF SAINTS. I have endeavoured to conjecture in what +light this doctrine and this practice would have presented itself +to my mind, after a full and free inquiry into the nature and +history and circumstances of the case, had I been brought up in +communion with the Church of Rome; the question to be solved being, +"Could I continue in her communion?" And the result of my inquiry +is, that I must have either discarded that doctrine at once and for +ever, or have joined with my lips and my knees in a worship which +my reason condemned, and from which my heart shrunk. I must have +either left the communion of Rome, or have continued to offer +prayers to angels, and the spirits of departed mortals. Unless I +had resolved at once to shut my eyes upon my own personal +responsibility, and to surrender myself, mind and reason, soul and +body, to the sovereign and undisputed control of others, never +presuming to inquire into the foundation of what the Church of Rome +taught; I must have sought some purer portion of the Catholic +Church, in which her members addressed the One Supreme Being +exclusively, without contemplating any other in the act of +religious invocation. The distinction invented in comparatively +late years, of the three kinds of worship; one for God, the second +for the Virgin Mary, the third for Angels and Saints;—the +distinction, too, between praying to a saint to give us good +things, and praying to that saint to procure them for us at God's +hand, (or, as the distinction <span class="pagenum"><a name= +"page12" id="page12"></a>{12}</span> is sometimes made, into prayer +direct, absolute, final, sovereign, confined to the Supreme Being +on the one hand; and prayer oblique, relative, transitory, +subordinate, offered to saints on the other,) would have appeared +to me the ingenious and finely-drawn inventions of an advocate, not +such a sound process of Christian simplicity as the mind could rest +upon, with an undoubting persuasion that all was right.</p> +<p>This, however, involves the very point at issue; and I now +invite you, my Christian Brethren, to join with me, step by step, +in a review of those several positions which have left on my mind +the indelible conviction that I could never have passed my life in +communion with that Church whose articles of fellowship maintained +the duty of invoking saints and angels; and whose public offices +were inseparably interwoven with addresses in prayer to other +beings, than the Holy and undivided Trinity, the one only God.</p> +<p>In pursuing this inquiry I have thought the most convenient and +satisfactory division of our work would be—</p> +<p>First, to ascertain what inference an unprejudiced study of the +revealed will of God would lead us to make; both in the times of +the elder covenant, when "holy men of old spake as they were moved +by the Holy Ghost," and in that "fulness of time" when God spoke to +us by his Son.</p> +<p>Secondly, to examine into the belief and practice of the +Primitive Church, beginning with the inspired Apostles of our +Lord.</p> +<p>Thirdly, to compare the results of those inquiries with the +tenets and practice of the Church of Rome, with reference to three +periods; the first immediately <span class="pagenum"><a name= +"page13" id="page13"></a>{13}</span> preceding the Reformation; the +second comprising the Reformation, and the proceedings of the +Council of Trent; the third embracing the belief and practice of +the present day.</p> +<p>In this investigation, I purpose to reserve the worship of the +Virgin Mary, called by Roman Catholic writers "Hyperdulia," and for +various reasons the most important and interesting portion of the +whole inquiry, for separate and distinct examination; except only +so far as our review of any of the primitive writers may occasion +some incidental departure from that rule.</p> +<p>May God guide us to his truth!</p> +<span class="pagenum"><a name="page14" id="page14"></a>{14}</span> +<hr /> +<h3><a name="chap1-2" id="chap1-2">CHAPTER II.</a></h3> +<h4><a name="sect1-2-1" id="sect1-2-1">SECTION I.</a>—THE +EVIDENCE OF THE HOLY SCRIPTURES.</h4> +<p>Here, Christian Brethren, bear with me if I briefly, but freely, +recall to our thoughts on this first entrance upon a review of the +inspired volume, the principles, and tone of mind, the temper and +feelings, in a word, the frame both of the understanding and of the +heart, with which we should study the sacred pages, on whatever +subject we would try all things, and hold fast what should prove +itself to be most in accordance with the will of God. Whether we +would regard the two great parts into which the Holy Scriptures are +divided, as the Old and the New Covenants; or whether we would +prefer to call them the Old and the New Testaments, it matters not. +Although different ideas and associations are suggested by those +different names, yet, under either view, the same honest and good +heart, the same patience of investigation, the same upright and +unprejudiced judgment, the same exercise of our mental faculties, +and the same enlightened conscience, must be brought to the +investigation. In the one case we must endeavour to ascertain for +ourselves the true intent and <span class="pagenum"><a name= +"page15" id="page15"></a>{15}</span> meaning of the inspired word +of God, on the very same principles with those on which we would +interpret a covenant between ourselves, and a person who had made +it in full and unreserved reliance on our integrity, and on our +high sense of equity, justice, and honour. In the other case we +must bring the selfsame principles and feelings to bear on our +inquiry, as we should apply in the interpretation of the last will +and testament of a kind father, who with implicit confidence in our +uprightness and straightforward dealing and affectionate anxiety to +fulfil his intentions to the very utmost, had assigned to us the +sacred duty of executor or trustee.</p> +<p>Under the former supposition, our sincere solicitude would be to +ascertain the true intent and meaning of the contracting parties, +not to seek out plausible excuses for departing from it; not to +cull out and exaggerate beyond their simple and natural bearing, +such expressions in the deed of agreement, as might seem to justify +us in adopting the view of the contract most agreeable to our +present wishes and most favourable to our own interests. Rather it +would be our fixed and hearty resolution, at whatever cost of time, +or labour, or pecuniary sacrifice, or personal discomfort, to apply +to the instrument our unbiassed powers of upright and honest +interpretation.</p> +<p>Or adopting the latter analogy, we should sincerely strive to +ascertain the chief and leading objects of our parent's will; what +were his intentions generally; what ruling principles seemed to +pervade his views in framing the testament; and in all cases of +obscurity and doubt, in every thing approaching an appearance of +inconsistency, we should refer to that paramount principle as our +test and guide. We should not for a moment <span class= +"pagenum"><a name="page16" id="page16"></a>{16}</span> suffer +ourselves to be tempted to seek for ambiguous expressions, which +ingenuity might interpret so as to countenance our departure from +the general drift of our parent's will, in cases where it was at +variance with our own inclination, and where we could have wished +that he had made another disposition of his property, or given to +us a different direction, or trusted us with larger discretion. +Moreover, in any points of difficulty, we should apply for +assistance, in solving our doubts, to such persons as were most +likely to have the power of judging correctly, and whose judgment +would be least biassed by partiality and prejudice;—not to +those whose credit was staked on the maintenance of those +principles which best accorded with our own inclination. Especially +if in either case some strong feeling should have been raised and +spread abroad on any point, we should seek the judgment and counsel +of those who had been familiar with the testator's intentions, or +with the views of the covenanting party, before such points had +become matter of discussion.</p> +<p>Now only let us act upon these principles in the interpretation +of THAT COVENANT in which the Almighty has vouchsafed to make +Himself one of the contracting parties, and man, the creature of +his hand, is the other: only let us act on these principles in the +interpretation of THAT TESTAMENT of which the Saviour of the world +is the Testator; and with God's blessing on our labours (a blessing +never denied to sincere prayer and faithful exertions) we need not +fear the result. Any other principle of interpretation will only +confirm us in our prejudices, and involve us more inextricably in +error.</p> +<span class="pagenum"><a name="page17" id="page17"></a>{17}</span> +<hr /> +<h4><a name="sect1-2-2" id="sect1-2-2">SECTION II.</a>—DIRECT +EVIDENCE OF THE OLD TESTAMENT.</h4> +<p>The first step in our proposed inquiry is to ascertain what +evidence on the doctrine and practice of the Invocation of Saints +and Angels can be fairly drawn from the revealed word of God in the +Old Testament.</p> +<p>Now, let us suppose that a person of a cultivated and +enlightened mind, and of a sound and clear judgment, but hitherto a +stranger to revelation, were required to study the ancient +Scriptures with the single view of ascertaining what one object +more than any other, subordinate to the great end of preparing the +world for the advent of Messiah, seemed to be proposed by the +wisdom of the Almighty in imparting to mankind that revelation; +could he fix upon any other point as the one paramount and +pervading principle with so much reason, as upon this, the +preservation in the world of a practical belief in the perfect +unity of God, and the fencing of his worship against the admixture +of any other, of whatever character or form; The announcement that +the Creator and Governor of the universe is the sole Giver of every +temporal and spiritual blessing; the one only Being to whom, his +rational creatures on earth should pay any religious service +whatever; the one only Being to whom mortals must seek by prayer +and invocation for the supply of any of their wants? Through the +entire volume the inquirer would find that the unity of God is +announced in every variety of expression; and that the exclusive +worship <span class="pagenum"><a name="page18" id= +"page18"></a>{18}</span> of HIM alone is insisted upon and guarded +with the utmost jealousy by assurances, by threats, and by +promises, as the God who heareth prayer, alone to be called upon, +alone to be invoked, alone to be adored. So to speak, he would find +that recourse was had to every expedient for the express purpose of +protecting God's people from the fatal error of embracing in their +worship any other being or name whatever; not reserving supreme +adoration for the Supreme Being, and admitting a sort of secondary +honour and inferior mode of invocation to his exalted saints and +servants; but banishing at once and for ever the most distant +approximation towards religious honour—the veriest shadow of +spiritual invocation to any other Being than Jehovah HIMSELF +ALONE.</p> +<p>In process of time, the heathen began to deify those mortals who +had conferred signal benefits on the human race, or had +distinguished themselves by their power and skill above their +fellow-countrymen. Male and female divinities were multiplying on +every side. Together with Jupiter, the fabled father of gods and +men, worshipped under different names among the various tribes, +were associated those "gods many and lords many," which ignorance +and superstition, or policy and craft, had invented; and which +shared some a greater, some a less portion of popular veneration +and religious worship. To the people of God, the worshippers of +Jehovah, it was again and again most solemnly and awfully +denounced, that no such thing should be. "Thou shalt worship the +Lord thy God, and Him only shalt thou serve," is a mandate repeated +in every variety of language, and under every diversity of +circumstance. In some passages, indeed, together with the most +clear assurances, <span class="pagenum"><a name="page19" id= +"page19"></a>{19}</span> that mankind need apply to no other +dispenser of good, and can want no other as Saviour, advocate, or +intercessor, that same truth is announced with such superabundance +of repetition, that in the productions of any human writer the +style would be chargeable with tautology. In the Bible, this +repetition only the more forces upon the mind, and fixes there, +that same principle as an eternal verity never to be questioned; +never to be dispensed with; never to be diluted or qualified; never +to be invaded by any service, worship, prayer, invocation, or +adoration of any other being whatever. Let us take, for example, +the forty-fifth chapter of Isaiah, in which the principle is most +strongly and clearly illustrated. "I am the LORD, and there is none +else: there is no God beside me; I girded thee, though thou hast +not known me; that they may know from the rising of the sun and +from the west, that there is none beside me: I am the Lord, and +there is none else. They shall be ashamed, and also confounded, all +of them; they shall go to confusion together, that are makers of +idols. But Israel shall be saved in the Lord with an everlasting +salvation: ye shall not be ashamed nor confounded world without +end: I am the Lord, and there is none else. I said not unto the +seed of Jacob, Seek ye me in vain. They have no knowledge that set +up the wood of their graven image, and pray unto a god that cannot +save. There is no god beside me; a just God and a Saviour; there is +none beside me. Look unto me, and be ye saved, all the ends of the +earth; for I am God, and there is none else."</p> +<p>But it is needless to multiply these passages; and members of +the Church of Rome will say, that they themselves acknowledge, as +fully as members of the Anglican Church can do, that there is but +one supreme <span class="pagenum"><a name="page20" id= +"page20"></a>{20}</span> God and Lord, to whom alone they intend to +offer the worship due to God; and that the appeals which they offer +by way of invocation to saints and angels for their services and +intercession, do not militate against this principle. But here let +us ask ourselves these few questions:—</p> +<p>First, if it had been intended by the Almighty to forbid any +religious application, such as is now professedly the invocation of +saints and angels, to any other being than Himself alone, what +words could have been employed more stringently prohibitory?</p> +<p>Secondly, had such an address to saints and angels, as the +Church of Rome now confessedly makes, been contemplated by our +heavenly Lawgiver as an exception to the general rule, would not +some saving clause, some expressions indicative of such an intended +exception, have been discovered in some page or other of his +revealed will?</p> +<p>Thirdly, if such an appeal to the angels of heaven, or to the +spirits of the just in heaven, had been sanctioned under the elder +covenant, would not some example, some solitary instance, have been +recorded of a faithful servant of Jehovah offering such a prayer +with the Divine approbation?</p> +<p>Lastly, when such strong and repeated declarations and +injunctions interspersed through the entire volume of the Old +Testament, unequivocally show the will of God to be, that no other +object of religious worship should have place in the heart or on +the tongue of his own true sons and daughters, can it become a +faithful child of our Heavenly Father to be seeking for excuses and +palliations, and to invent distinctions between one kind of worship +and another?</p> +<p>God Himself includes all in one universal prohibitory +<span class="pagenum"><a name="page21" id="page21"></a>{21}</span> +mandate, "Thou shalt worship the Lord thy God, and Him only shalt +thou serve." So far from according with those general rules for the +interpretation of the revealed will of God, which we have already +stated, and from which, in the abstract, probably few would +dissent, an anxiety to force the word of God into at least an +acquiescence in the invocation of saints and angels, indicates a +disposition to comply with his injunctions, wherever they seem to +clash with our own view, only so far as we cannot avoid compliance; +and to seek how we may with any show of propriety evade the spirit +of those commands. Instead of that full, free, and unstinted +submission of our own inclinations and propensities to the +Almighty's will wherever we can discover it, which those entertain +whom the Lord seeketh to worship Him; to look for exceptions and to +act upon them, bears upon it the stamp of a reserved and grudging +service. After so many positive warnings, enactments, and +denunciations, against seeking by prayer the aid of any other being +whatever, surely a positive command would have been absolutely +necessary to justify a mortal man in preferring any prayer to any +being, saint, angel, or archangel, save only the Supreme Deity +alone. Instead of any such command or even permission appearing, +not one single word occurs, from the first syllable in the Book of +Genesis to the last of the prophet Malachi, which could even by +implication be brought to countenance the practice of approaching +any created being in prayer.</p> +<p>But let us now look to the examples on this subject afforded in +the Old Testament. Many, very many a prayer is recorded of holy +men, of inspired men, of men, to whose holiness and integrity and +acceptance <span class="pagenum"><a name="page22" id= +"page22"></a>{22}</span> the Holy Spirit bears witness; yet among +these prayers there is not found one invocation addressed to saint +or angel. I will not here anticipate the observations which it will +be necessary to make in consequence of the extraordinary argument +which has been devised, to account for the absence of invocations +to saints before the resurrection of Christ, namely, that before +that event the saints were not admitted into heaven. Although +pressed forward with such unhesitating confidence in its validity, +that argument is so singular in its nature, and so important in its +consequences, and withal so utterly groundless, as to call for a +separate examination, on which we will shortly enter: meanwhile, we +are now inquiring into the matter of fact.</p> +<p>The whole Book of Psalms is a manual of devotion, consisting +alternately, or rather intermixedly, of prayers and praises, +composed some by Moses, some by other inspired Israelites of less +note, but the greater part by David himself; and what is the force +and tendency of their example? Words are spoken in collaudation of +"Moses and Aaron among the saints of the Lord," and of "Samuel +among such as called upon his name;" and mention is made with +becoming reverence of the holy angels; but not one word ever falls +from the pen of the Psalmist, addressed, by way of invocation, to +saint or angel. In the Roman Ritual supplication is made to Abel +and Abraham as well as to Michael and all angels. If it is now +lawful, if it is now the duty of the worshippers of the true God to +seek his aid through the mediation of those holy men, can we avoid +asking, Why the inspired patriarchs did not appeal to Abel for his +mediation? Why did not the inspired David invoke the father of the +faithful to intercede for him with God? If the departed spirits +<span class="pagenum"><a name="page23" id="page23"></a>{23}</span> +of faithful men may be safely addressed in prayer; if those who in +their lifetime have, to their fellow-mortals, (who can judge only +from outward actions, and cannot penetrate the heart,) appeared +accepted servants and honoured saints of our Creator, may now be +invoked by an act of religious supplication either to grant us aid, +or to intercede with God for aid in our behalf, why did not men +whom God declared to be partakers of his Spirit of truth, offer the +same supplication to those departed spirits, who, before and after +their decease, had this testimony from Omniscience itself, that +they pleased God? Why is no intimation given in the later books of +the Old Testament that such supplications were offered to Moses, or +Aaron, or Abraham, or Noah? When wrath was gone out from the +presence of the Lord, and the plague was begun among the people, +Aaron took a censer in his hand, and stood between the living and +the dead, and the plague was stayed. If the soul of Aaron was +therefore to be regarded as a spirit influential with God, one +whose intercession could avail, one who ought to be approached in +prayer, were it only for his intercession, could a stronger motive +be conceived for suggesting that invocation, than David must have +felt, when the pestilence was destroying its thousands around him, +and all his glory and strength, and his very life too, were +threatened by its resistless ravages? But no! neither Abel, nor +Abraham, nor Moses, nor Aaron, must be petitioned to intercede with +God, and to pray that God would stay his hand. To God and God +alone, for his own mercy's sake, must his afflicted servant turn in +supplication. We find among his prayers no "Holy Abraham, pray for +us,"—"Holy Abel, pray for us." His own Psalm of thanksgiving +describes full well the object and the nature of his <span class= +"pagenum"><a name="page24" id="page24"></a>{24}</span> prayer: +"When the waves of death compassed me, the floods of ungodly men +made me afraid, the sorrows of hell compassed me about, the snares +of death prevented me; in my distress I called upon the Lord, and +cried to my God; and He did hear my voice out of his temple, and my +cry did enter into his ears." [2 Sam. (2 Kings Vulg.) xxii. 5. or +Ps. xviii.] Abraham, when on earth, prayed God to spare the +offending-people; but he invoked neither Noah, nor Abel, nor any of +the faithful departed, to join their intercessions with his own. +Isaac prayed to God for his son Jacob, but he did not ask the +mediation of his father Abraham in his behalf; and when Jacob in +his turn supplicated an especial blessing upon his grandsons +Ephraim and Manasseh, though he called with gratitude to his mind, +and expressed with his tongue, the devotedness both of Abraham and +of Isaac to the Almighty, yet we do not find him appealing to them, +or invoking their intercession with Jehovah.</p> +<p>When the conscience-struck Israelites felt that they had exposed +themselves to the wrath of Almighty God, whose sovereign power, put +forth at the prayer of Samuel, they then witnessed, distrusting the +efficacy of their own supplication, and confiding in the +intercession of that man of God, they implored him to intercede for +them; and Samuel emphatically responded to their appeal, with an +assurance of his earnestly undertaking to plead their cause with +heaven: "And all the people said unto Samuel, Pray for thy servants +unto the Lord thy God, that we die not. And Samuel said unto the +people, Fear not.... The Lord will not forsake his people, for his +great name's <span class="pagenum"><a name="page25" id= +"page25"></a>{25}</span> sake.... Moreover, God forbid that I +should sin against the Lord in ceasing to pray for you." [1 Sam. (1 +Kings Vulg.) xii. 19.] Samuel is one whom the Holy Spirit numbers +among those "who called upon God's name;" and when Samuel died, all +Israel gathered together to lament and to bury him,—but we +read of no petition being offered to him to carry on the same +intercessory office, when he was once removed from them. As long as +he was entabernacled in the flesh and sojourned on earth with his +brethren, they besought him to pray for them, to intercede with +their God and his God for blessings at his hand, (just as among +ourselves one Christian asks another to pray for him,) but when +Samuel's body had been buried in peace, and his soul had returned +to God who gave it, the Bible never records any further application +to him; we no where read, "Holy Samuel, pray for us."</p> +<p>Again, what announcement could God Himself make more expressive +of his acceptance of the persons of any, than He actually and +repeatedly made to Moses with regard to Abraham, Isaac, and Jacob? +How could He more clearly intimate that if the spirits of the +faithful departed could exercise intercessory or mediatorial +influence with Him, those three holy patriarchs would possess such +power above all others who had ever lived on the earth? "I am the +God of your fathers; the God of Abraham, the God of Isaac, the God +of Jacob: and Moses hid his face, for he was afraid to look upon +God." "Thus shalt thou say unto the children of Israel, The God of +thy fathers, the God of Abraham, the God of Isaac, the God of +Jacob, hath sent me unto you. This is my name for ever, and this is +my memorial throughout all generations." [Exod. iii. 6. 15.] Did +Moses in his alarm and dread, when he was afraid <span class= +"pagenum"><a name="page26" id="page26"></a>{26}</span> to look upon +God, call upon those holy and accepted servants to aid him in his +perplexity, and intercede for him and his people with the awful +Eternal Being on whose majesty he dared not to look? Did he teach +his people to invoke Abraham? That was far from him. When Moses, +that saint of the Lord, was himself called hence and was buried, +(though no mortal man was allowed to know the place of his +sepulture,) did the surviving faithful pray to him for his help and +intercession with God? He had wrought so many and great miracles as +never had been before witnessed on earth; whilst in the tabernacle +of the flesh he had talked with God as a man talketh with his +friend; and yet the sacred page records no invocation ever breathed +to his departed spirit. The same is the result of our inquiry +throughout.</p> +<p>I will specify only one more example—Hezekiah, who +"trusted in the Lord God of Israel, and clave to the Lord, and +departed not from following him, but kept his commandments," when +he and his people were in great peril, addressed his prayer only to +God. He offered no invocation to holy David to intercede with the +Almighty for his own Jerusalem; he made his supplication directly +and exclusively to Jehovah; and, yet, the very answer made to that +prayer would surely have seemed to justify Hezekiah in seeking holy +David's mediation, if prayer for the intercession of any departed +mortal could ever have been sanctioned by Heaven: "Thus saith the +Lord, the God of David thy father; I have heard thy prayer, I have +seen thy tears; <i>I</i> will heal thee. I will save this city for +mine own sake, and for my servant David's sake." [2 Kings (Vulg. 4 +Kings) xix. 15. and xx. 6.] Of what saint in the calendar was ever +such a thing as this spoken?</p> +<span class="pagenum"><a name="page27" id="page27"></a>{27}</span> +<p>I have already intimated my intention of referring, with +somewhat more than a cursory remark, to the position assumed, and +the argument built upon it by writers in communion with Rome, for +the purpose of nullifying or escaping from the evidence borne by +the examples of the Old Testament against the invocation of saints. +The writers to whom I refer, with Bellarmin at their head, openly +confess that the pages of the Old Testament afford no instance of +invocation being offered to the spirits of departed mortals; and +the reason which they allege is this, No one can be invoked who is +not admitted to the presence of God in heaven; but before Christ +went down to hell<a id="footnotetag2" name= +"footnotetag2"></a><a href="#footnote2"><sup>2</sup></a> and +released the spirits from prison, no mortal was admitted into +heaven; consequently, before the resurrection of Christ the spirit +of no mortal was invoked. The following are the words of Bellarmin +at the close of the preface to his "Church Triumphant:"—"The +spirits of the patriarchs and prophets before the coming of Christ +were for this reason not worshipped and invoked, as we now worship +and invoke the Apostles and martyrs, because they were yet shut up +and detained in prisons below<a id="footnotetag3" name= +"footnotetag3"></a><a href="#footnote3"><sup>3</sup></a>." Again, +he says, "Because before <span class="pagenum"><a name="page28" id= +"page28"></a>{28}</span> the coming of Christ the saints who died +did not enter heaven and saw not God, nor could ordinarily know the +prayers of suppliants, therefore, it was not customary in the Old +Testament to say, 'Holy Abraham, pray for me,' &c.; but the men +of that time prayed to God only, and alleged the merits of the +saints who had already departed, that their own prayers might be +aided by them."</p> +<blockquote class="footnote"><a id="footnote2" name= +"footnote2"></a><b>Footnote 2:</b><a href= +"#footnotetag2">(return)</a> +<p>The word Hell, signifying, in Saxon, a hidden-place, altogether +corresponding in its etymology with "hades," is now used for the +place of torment called by the Hebrews "Gehennah;" and we must +perhaps regret that the same Saxon word is employed to signify also +the unseen region of departed spirits. This circumstance has been +the source of much difficulty and confusion.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote3" name= +"footnote3"></a><b>Footnote 3:</b><a href= +"#footnotetag3">(return)</a> +<p>"Nam idcirco ante Christi adventum non ita colebantur neque +invocabantur spiritus patriarcharum atque prophetarum, quemadmodum +nunc Apostolos et martyres colimus et invocamus, quod illi adhuc +infernis carceribus clausi detinebantur."—Ingolstadii, 1601. +vol. ii. p. 833. "The last edition, enlarged and corrected by the +Author."</p> +</blockquote> +<p>Now let us inquire into this statement thus broadly made, and +ascertain for ourselves whether the point assumed and the argument +built upon it can stand the test of examination. Is this argument +such as ought to satisfy the mind of one, who would humbly but +honestly follow the apostolic rule, "Prove all things: hold fast +that which is good?" Is this such an exposition as that the reason +of a cultivated mind, and the faith of an enlightened Christian, +can acquiesce in it? Let it be examined neither with prejudice in +its favour, nor with any undue suspicion of its soundness, but with +candour and impartiality throughout.</p> +<p>It is not necessary to dwell at any length on the +inconsistencies and perplexities involved in this assumed abstract +theory with regard to the souls of the faithful who died before the +resurrection of Christ, and which require to be cleared away before +its advocates can reasonably expect to obtain for it any general +acceptance among thinking men. I do not wish to contravene the +theory, far less to substitute another in its stead. On the +contrary, I am fully content, in company with some of the most +valuable among Roman Catholic writers, following the example of +Augustin [Aug. De Pecc. Orig. c. 23. tom. vii. p. 338.—Quoted +by De Sacy. 2 Kings (Vulg. 4 Kings) ii.], to leave the subject +where Scripture has left it. To the arguments <span class= +"pagenum"><a name="page29" id="page29"></a>{29}</span> alleged, I +would wish to reply independently of any opinion, as a matter of +Christian belief, with regard to the place, the condition, and the +circumstances of the souls of the patriarchs and prophets before +our blessed Lord's resurrection. It may, nevertheless, materially +facilitate an inquiry into the soundness of the reasons alleged for +the total absence of invocation to those souls, if we briefly +contemplate some of the difficulties which surround this novel +theory. At all events, such a process will incline us to abstain +from bold assumptions on a point upon which the Almighty has been +pleased to throw so little light in his Holy Word, or at least +avoid all severity of condemnation towards those who may differ +from our views.</p> +<p>It is very easy to assert, that all the souls of the faithful +departed were kept in the prison-house of Hades, and to allege in +its behalf an obscure passage of St. Peter, to which many of the +most learned and unprejudiced Christian teachers assign a meaning +totally unconnected with the subject of departed spirits. But +surely the case of Enoch's translation from this life to heaven, +making, as it has been beautifully expressed, but one step from +earth to glory, which St. Paul, in his Epistle to the Hebrews, +cites with a most important comment of his own, requires to be well +and patiently weighed. He was taken from the earth by an immediate +act of Providence, that he should not see death; and before his +translation he had this testimony, that he pleased God. Surely the +case of Elijah too, when we would ascertain the soundness of this +theory, must not be dismissed summarily from our thoughts, of whom +the book of eternal truth declares, that Jehovah took him +<span class="pagenum"><a name="page30" id="page30"></a>{30}</span> +in a whirlwind into heaven; his ascent being made visible to mortal +eyes, as was afterwards the ascension of the blessed Saviour +Himself. Indeed the accounts of Elijah's translation, and of our +Lord's ascension, whether in the Septuagint and Greek Testament, +the Vulgate, or our own authorized version, present a similarity of +expression very striking and remarkable.</p> +<p>On this subject we are strongly reminded, first, with what care +and candour and patience the language of Holy Scripture should be +weighed, which so positively declares, that Moses and Elijah, both +in glory, appeared visibly to the Apostles at the transfiguration +of our blessed Saviour, and conversed with Him on the holy mount: +"And behold there talked with Him two men, who were Moses and +Elias, who appeared in glory (in majesty, as the Vulgate renders +the word), and spake of his decease which He should accomplish at +Jerusalem;" [Luke ix. 30.]—and, secondly, how unwise it is to +dogmatize on such subjects beyond the plain declaration of the +sacred narrative. Moreover, how very unsatisfactory is the theory +which we are examining as to the state of the souls of the faithful +who died before Christ, even the words of Jerome himself prove, +who, commenting on the transfiguration of the blessed Jesus, is +unhappily led to represent the Almighty as having summoned Elijah +to descend from heaven, and Moses to ascend from Hades, to meet our +Lord in the Mount<a id="footnotetag4" name= +"footnotetag4"></a><a href="#footnote4"><sup>4</sup></a>.</p> +<blockquote class="footnote"><a id="footnote4" name= +"footnote4"></a><b>Footnote 4:</b><a href= +"#footnotetag4">(return)</a> +<p>"Elia inde descendente quo conscenderat, et Moyse ab inferis +resurgente."—Hieron. in Matt. xvii. 1. Paris, 1706. vol. iv. +p. 77.</p> +</blockquote> +<p>Strange and startling as is this sentiment of Jerome, it is, you +will observe, utterly irreconcileable with the theory, that the +reason why the ancient Church did not <span class= +"pagenum"><a name="page31" id="page31"></a>{31}</span> pray to the +saints departed, was because they were not yet in heaven.</p> +<p>On this point, among Roman Catholic writers themselves, there +prevails a very great diversity of opinion, arising probably from +the difficulty which they have experienced in their endeavours to +make all facts and doctrines square with the present tenets and +practices of their Church<a id="footnotetag5" name= +"footnotetag5"></a><a href="#footnote5"><sup>5</sup></a>. Thus, +whilst some maintain that Elijah was translated to the terrestrial +paradise in which Adam had been placed, not enjoying the immediate +divine presence; others cite the passage as justifying the belief +that the saints departed pray for us<a id="footnotetag6" name= +"footnotetag6"></a><a href="#footnote6"><sup>6</sup></a>. But not +only are different authors at variance with each other on very many +points here; the same writer in his zeal is betrayed into great and +palpable inconsistency. Bellarmin, anxious to enlist the account +given by our Lord of the rich man and Lazarus, to countenance the +invocation of saints by the example of the rich man appealing to +Abraham, maintains that section of Holy Writ to be not a parable, +but a true history of a matter of fact which took place between two +real individuals; and of his assertion he adduces this proof, that +"the Church worships that Lazarus as verily a holy man<a id= +"footnotetag7" name="footnotetag7"></a><a href= +"#footnote7"><sup>7</sup></a>;" and yet he denies that any of the +holy men were in heaven before the <span class="pagenum"><a name= +"page32" id="page32"></a>{32}</span> death of Christ. Either +Abraham was in heaven in the presence of God, or not; if he was in +heaven, why did not his descendants invoke his aid? if he was not +in heaven, the whole argument drawn from the rich man's +supplication falls to the ground.</p> +<blockquote class="footnote"><a id="footnote5" name= +"footnote5"></a><b>Footnote 5:</b><a href= +"#footnotetag5">(return)</a> +<p>See De Sacy on 4 Kings i. 1. See also Estius, 1629. p. 168. Pope +Gregory's Exposition; Rome, 1553. p. 99. Stephen's Bible in loc. +1557, &c. The Vulgate ed. Antwerp, 1624, cites a note, "Thy +prayers are stronger than chariots and horsemen."</p> +</blockquote> +<blockquote class="footnote"><a id="footnote6" name= +"footnote6"></a><b>Footnote 6:</b><a href= +"#footnotetag6">(return)</a> +<p>Gaspar Sanctius, Antwerp, 1624. p. 1360, considers the fable not +improbable, that Elijah, living in the terrestrial paradise, wrote +there the letters to Joram (mentioned 2 Chron. xxi. 12), and sent +them by angels.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote7" name= +"footnote7"></a><b>Footnote 7:</b><a href= +"#footnotetag7">(return)</a> +<p>Colit Lazarum ilium ut vere sanctum hominem.—Bellarm. De +Ecd. Triumph, p. 864.</p> +</blockquote> +<p>Another very extraordinary inconsistency, arising from the same +solicitude, forces itself upon our notice, when the same author +urges a passage in Leviticus [Levit. xix. 13.] to prove, that the +saints are now admitted at once into the enjoyment of the presence +of God in heaven, without waiting for the day of final judgment. +[Bell vol. ii. p. 865.] "God (such are his words) commanded it to +be written, 'The work of the hireling shall not remain with thee +till the morning;' therefore, unless God would appear inconsistent +with Himself, He will not keep back the reward of his saints to the +end of the world." How strange, that in the same treatise [Ibid. p. +833.] this author should expressly maintain, that the reward of +Abel and Abraham, and the holy prophet and lawgiver Moses, the very +man who was commanded to write that law in Leviticus, was kept +back,—the last for a longer period than a thousand years; the +first well nigh four thousand years.</p> +<p>I mention these particulars merely to point out how very +unsatisfactory and unsound is the attempted solution of the +difficulties which surround on every side the theory of those who +maintain, that the reason why we have no instance of the righteous +departed being invoked in the times of the elder covenant is, that +they were not as yet admitted into heaven, but were kept in prison +till the resurrection of Christ. I would also observe, even at the +risk <span class="pagenum"><a name="page33" id= +"page33"></a>{33}</span> of repetition, that I am here not +maintaining any opinion as to the appointed abiding-place, the +condition, and circumstances, the powers of consciousness, volition +or enjoyment of the departed, before Christ's resurrection; on the +contrary, I am rather urging the consideration of the great and +serious caution requisite before we espouse, as an article of +faith, any opinion which rests on so questionable a foundation, and +which involves such interminable difficulties.</p> +<p>But while we need not dwell longer on this immediate point, yet +there are two considerations which appear to be altogether decisive +as to the evidence borne against the Invocation of Saints by the +writers of the Old Testament. If the spirits of the saints departed +were not invoked before the resurrection of Christ, purely because +they were not then admitted into heaven; the first consideration I +would suggest is this: Why did the faithful and inspired servants +of Jehovah not invoke the angels and archangels who were in heaven? +The second is this: Why did not the inspired Apostles and faithful +disciples of our Lord invoke the spirits of those saints after his +resurrection; that is (according to the theory before us), after +those saints had been taken by Christ with him into his Father's +presence? I wish not to anticipate here our inquiry into the +testimony borne by the writers of the New Testament as to the +doctrine and practice of the Roman Church in this particular; and I +will only add, that whatever be the cause of the absence from the +Old Testament of all worship and invocation of Abel and Abraham, +whom the Roman Church now invokes, the alleged reason that it was +because they were not in heaven till after Christ's resurrection, +is utterly set aside by the conduct of the Apostles and disciples +of our Lord recorded in the New <span class="pagenum"><a name= +"page34" id="page34"></a>{34}</span> Testament, for more than half +a century after his return to his Father's glory.</p> +<p>This, however, seems to be the proper place for entertaining the +first consideration, Why did not the holy men of old, under the +elder covenant, invoke angels and archangels, as the Roman Church +now does? Writers, indeed, who have declared themselves the +defenders of that doctrine and practice, refer us to passages, +which they cite, as affording examples of the worship of angels; +and we will not knowingly allow any one of those sections of Holy +Writ to remain unexamined. We must first endeavour to ascertain the +testimony borne by the books of the Old Testament: and that +presents to us such a body of evidence as greatly increases our +surprise at the perseverance with which the invocation of angels +has been maintained by any community of men acknowledging the +inspiration of the sacred volume.</p> +<p>The inspired writers of the Old Testament, and those to whom +through their mouth and pen the Divine word was addressed, were as +fully as ourselves acquainted with the existence of angelic beings. +They were aware of the station of those angels in the court of +heaven, of their power as God's ambassadors, and agents for good. +Either their own eyes had seen the mighty operations of God by the +hands of those celestial messengers; or their ears had heard their +fathers tell what HE had done by their instrumentality in times of +old. Why then did not God's chosen people offer to the angels the +same worship and invocation which the Church of Rome now addresses +to them in common with the patriarchs and prophets of the elder +covenant, and with saints and martyrs under the new? In the +condition of the holy angels no one ever suggests that <span class= +"pagenum"><a name="page35" id="page35"></a>{35}</span> any change, +affecting the argument, has taken place since the time when man was +created and made. And as the angels of heaven were in themselves +the same, equally in the presence of God, and equally able to +succour men through that long space of four thousand years, which +intervened between Adam's creation and the birth of HIM who was Son +of Adam and Son of God, so was man in the same dependent state, +needing the guidance and protection of a power above his own. Nay, +surely, if there was in man any difference affecting the argument, +it would all add weight to the reason against the invocation of +angels by Christians. The Israelites of old had no clear knowledge, +as we have, of one great Mediator, who is ever making intercession +for us; and yet they sought not the mediation and intercession and +good offices of those superhuman beings, of whose existence and +power, and employment in works of blessing to man, they had no +doubt<a id="footnotetag8" name="footnotetag8"></a><a href= +"#footnote8"><sup>8</sup></a>. This is a point of great importance +to our argument, and I will refer to a few passages in support of +it.</p> +<blockquote class="footnote"><a id="footnote8" name= +"footnote8"></a><b>Footnote 8:</b><a href= +"#footnotetag8">(return)</a> +<p>A small section indeed of their countrymen in our Saviour's time +denied the reality of a future state, and the existence of angels +and spirits; but the sect was of then recent origin, and the +overwhelming majority believed as their fathers had believed.</p> +</blockquote> +<p>When David, who had, as we know [1 Chron. xxi. 16.], visible +demonstration afforded him of the existence and ministration of the +angels, called upon them to unite with his own soul, and with all +the works of creation through all places of God's dominion, in +praising their merciful, glorious, and powerful Creator, he thus +conveys to us the exalted ideas with which he had been filled of +their nature, their excellence, and their ministration. "The Lord +hath prepared his throne in the heavens, and his <span class= +"pagenum"><a name="page36" id="page36"></a>{36}</span> kingdom +ruleth over all: Bless the Lord, ye his angels that excel in +strength, that do his commandments, hearkening unto the voice of +his word. Bless ye the Lord, all ye his hosts, ye ministers of his +that do his pleasure." [Ps. ciii. 19-21.] David knew moreover that +one of the offices, in the execution of which the angels do God's +pleasure, is that of succouring and defending us on earth. For +example, in one of the psalms used by the Church of Rome at +complin, and with the rest repeated in the Church of England, and +prophetic of the Redeemer, David, to whom this psalm is probably to +be ascribed, declares of the man who had made the Most High his +refuge and strength, "There shall no evil befall thee, neither +shall any plague come nigh thy dwelling; for he shall give his +angels charge over thee, to keep thee in all thy ways; they shall +bear thee up in their hands lest thou dash thy foot against a +stone." [Ps. xci. 10-12.] And again, with exquisitely beautiful +imagery, he represents those same blessed servants of heaven as an +army, as a host of God's spiritual soldiers keeping watch and ward +over the poorest of the children of men, who would take refuge in +his mercy: "The angel of the Lord encampeth round about them that +fear him, and delivereth them<a id="footnotetag9" name= +"footnotetag9"></a><a href="#footnote9"><sup>9</sup></a>." And yet +David, the prophet of the Lord, never addresses to these beings, +high and glorious though they are, one single invocation: he +neither asks them to assist him, nor to pray for him, nor to pray +with him in his behalf.</p> +<blockquote class="footnote"><a id="footnote9" name= +"footnote9"></a><b>Footnote 9:</b><a href= +"#footnotetag9">(return)</a> +<p>Ps. xxxiv. 7. (Vulg. xxxiii. 8.) "Immittet angelus Domini in +circuitu timentium eum, et eripiet eos." In the Vulgate the beauty +of the figure is lost; which, however, Roman Catholic writers +restore in their comments. Basil makes a beautiful use of the +metaphor. See De Sacy in loc.</p> +</blockquote> +<span class="pagenum"><a name="page37" id="page37"></a>{37}</span> +<p>Isaiah was admitted by the Holy Spirit to witness in the fulness +of its glory the court and the throne of heaven; and he heard the +voices of the seraphim proclaiming their Maker's praise; he +experienced also personally the effect of their ministration, when +one of them said, "Lo, this hath touched thy lips, and thine +iniquity is taken away, and thy sin purged." [Isaiah vi. 7.] Still, +though Isaiah must have regarded this angel as his benefactor under +God, yet neither to this seraph, nor to any of the host of heaven, +does he offer one prayer for their good offices, even by their +intercession. He ever ascribes all to God alone; and never joins +any other name with His either in supplication or in praise. Let us +also take the case of Daniel. He acknowledges not only that the +Lord's omnipotent hand had rescued him from the jaws of the lions, +but that the deliverance was brought about by the ministration of +an angel. "My God hath sent his angel, and hath shut the lions' +mouths, that they have not hurt me." [Dan. vi. 22.] Yet when we +look through Daniel's prayers, we find no allusion to any of the +highest angels. He had seen Gabriel before his prayer; he had heard +the voice and felt the hand of that heavenly messenger who was +commissioned to reveal to him what should be done in the latter +end; and immediately after the offering of his prayer, the same +Gabriel announces himself as one who was come forth to give the +prophet skill and understanding. And yet neither towards Gabriel, +nor any other of the angels of God, does one word of invocation +fall from the lips of Daniel. In the supplications of that holy, +intrepid, and blessed servant and child of God, we search in vain +for any thing approaching in spirit to the invocation, "Sancte +Gabriel, ora pro nobis."</p> +<span class="pagenum"><a name="page38" id="page38"></a>{38}</span> +<hr /> +<h4><a name="sect1-2-3" id="sect1-2-3">SECTION +III.</a>—EVIDENCE OF THE OLD TESTAMENT (continued)</h4> +<p>We must now briefly refer to those passages, by which Roman +Catholic writers have endeavoured to maintain that religious +adoration was paid to angels by the faithful sons of God. The two +principal instances cited are, first, the case of Abraham bowing +down before three men, whom he recognizes as messengers from +heaven; and, secondly, the words of Jacob when he gave his +benediction to his grandsons.</p> +<p>With regard to the first instance, how very far the prostration +of Abraham was in itself from implying an act of religious worship, +being as it was the ordinary mode of paying respect to a fellow +mortal, is evident from the very words of Scripture. The Hebrew +word, which we translate by "bowed himself," and which the Vulgate +unhappily renders "adoravit" ("adored"), is, letter for letter, the +same in the case of Abraham saluting his three heavenly visitors, +and in the case of Jacob saluting his brother Esau. The parallelism +of the two passages is very striking.</p> +<table summary="Passages"> +<tr> +<td> +<p>GEN. xviii. 2.</p> +<p>And he [Abraham] lift up his eyes, and lo! three men stood by +him; and when he saw them, he ran to meet them from the tent door; +and <i>bowed himself toward the ground</i>.</p> +</td> +<td> </td> +<td> +<p>GEN. xxxiii. 1 and 3.</p> +<p>And Jacob lifted up his eyes, and looked, and behold! Esau came +... And he passed over, and <i>bowed himself to the ground</i> +seven times until he came near to his brother.</p> +</td> +</tr> +</table> +<span class="pagenum"><a name="page39" id="page39"></a>{39}</span> +<p>By rendering the Hebrew word<a id="footnotetag10" name= +"footnotetag10"></a><a href="#footnote10"><sup>10</sup></a>, which +means to "bow or bend oneself," by the word "adoravit," which is +literally "to pray to," the Latin Vulgate has laid the foundation +for much unsound and misleading criticism. But suppose the word had +meant, what it does not mean, an act of solemn religious worship; +and let it be granted (as I am not only ready to grant, but +prepared to maintain) that Abraham paid religious adoration at that +time, what inference can fairly and honestly be drawn from that +circumstance in favour of the invocation of angels? The ancient +writers of the Christian Church, and those whom the Church of Rome +habitually holds in great respect, are full and clear in +maintaining that the person whom Abraham then addressed, was no +created being, neither angel nor seraph; but the Angel of the +Covenant; the Word, the eternal Son of God, Himself God<a id= +"footnotetag11" name="footnotetag11"></a><a href= +"#footnote11"><sup>11</sup></a>. Before the visible and miraculous +presence of the God of heaven, who for his own glory and in +carrying on the work of man's salvation, sometimes deigned so to +reveal Himself, the patriarchs of old bowed themselves to the +earth. Can this, with any shadow of <span class="pagenum"><a name= +"page40" id="page40"></a>{40}</span> reason, be employed to +sanction the invocation of Michael and all the myriads of angels +who fill the court of heaven?</p> +<blockquote class="footnote"><a id="footnote10" name= +"footnote10"></a><b>Footnote 10:</b><a href= +"#footnotetag10">(return)</a> +<p>Not only is the Hebrew word precisely the same, letter for +letter, and point for point, [Hebrew: shahah], but the Septuagint +in each case employs the same, [Greek: prosekunaesen]; and the +Vulgate in each case renders it by the same word, "adoravit." The +Roman Catholic commentator De Sacy renders it in each case, "se +prosternavit," which corresponds exactly with our English version. +The Douay Bible in each case renders it "adored."</p> +</blockquote> +<blockquote class="footnote"><a id="footnote11" name= +"footnote11"></a><b>Footnote 11:</b><a href= +"#footnotetag11">(return)</a> +<p>Many early Christian writers may be cited to the same purpose: +it is enough, however, to refer to Justin Martyr and to Athanasius; +who are very full and elaborate in maintaining, that the angel here +mentioned was no created being, but was the Angel of the Covenant, +God, in the fulness of time manifested in the flesh. The passage +from Athanasius will be quoted at some length, when we come to +examine that father's testimony. For Justin Martyr, see Dial. cum +Tryph. ch. 56, &c. p. 150, &c. (Paris, 1742.)</p> +</blockquote> +<p>The only other instance to which it will be necessary to call +your attention, occurs in the forty-eighth chapter of Genesis. The +passage, however, is so palpably and on the very face of it +inapplicable, that its examination needs not detain us long. "And +he [Jacob] blessed Joseph, and said, God, before whom my fathers +Abraham and Isaac did walk, the God who fed me all my life long +unto this day, the ANGEL which redeemed me from all evil, bless the +lads." [Gen. xlviii. 15.] Here the patriarch speaks of God as the +Angel, and the Angel as God: being the Angel or Messenger of the +Covenant—God manifested to man. He speaks not of Michael or +Gabriel, or archangel or seraph, or any created being; but of the +Lord Himself, who appeared to him, agreeably to the revelation of +God Himself recorded in a previous chapter, and thus communicated +by the patriarch to Rachel and Leah: "And the ANGEL of God spake +unto me in a dream, saying, Jacob; and I said, Here am I. And he +said ... <i>I</i> am the GOD of Bethel, where thou anointedst the +pillar, and vowedst a vow unto me." [Gen. xxxi. 11.] The Angel +whose blessing he desired for the lads was the God<a id= +"footnotetag12" name="footnotetag12"></a><a href= +"#footnote12"><sup>12</sup></a>, to whom he had vowed a vow in +Bethel, the Lord Himself.</p> +<blockquote class="footnote"><a id="footnote12" name= +"footnote12"></a><b>Footnote 12:</b><a href= +"#footnotetag12">(return)</a> +<p>It may not be superfluous to add, that this is the +interpretation of the passage adopted by primitive writers, Among +others see Eusebius Demonstr. Evan. lib. v. ch. 10: who declares +that the Angel spoken of by Jacob was God the Son.</p> +</blockquote> +<p>Independently, however, of this conclusive consideration, if the +latter member of this sentence had merely expressed a wish, that an +angel might be employed as <span class="pagenum"><a name="page41" +id="page41"></a>{41}</span> an instrument of good in behalf of +Ephraim and Manasseh, I could readily offer such a prayer for a +blessing on my own children. My prayer would be addressed to the +angel neither immediately nor transitively, but exclusively to God +alone, supplicating Him graciously to employ the service of those +ministering spirits for our good. Such a prayer every Catholic in +communion with the Church of England is taught and directed to +offer. Such a prayer is primitive and scriptural; and such is +offered in the Church on the anniversary of Saint Michael and all +angels:</p> +<p>"O Everlasting God, who hast ordained and constituted the +services of angels and men in a wonderful order, mercifully grant +that as Thy holy angels alway do Thee service in heaven, so by Thy +appointment they may succour and defend us on earth; through Jesus +Christ our Lord. Amen."</p> +<p>Such is the prayer of the Church Catholic, whether of the Roman +or the Anglican branch; it is in spirit and in truth a Christian +prayer, fit for faithful mortals to offer on earth to the Lord of +men and of angels in heaven. Would that the Church of Rome, +preserving, as she has preserved, this prayer in all its original +purity, had never been successfully tempted to mingle in the same +service, supplications, which rob the one only God of his exclusive +honour and glory, as the God "who heareth prayer;" and to rob +Christ of his exclusive honour and glory, as our only Mediator and +Advocate!</p> +<p>Here, though unwilling, by departing from the order of our +argument, to anticipate our examination in its place of the Roman +ritual, I cannot refrain from contrasting this prayer, the genuine +offspring of Christian faith, with some forms of invocation +contained in <span class="pagenum"><a name="page42" id= +"page42"></a>{42}</span> the Roman service on St. Michael's day, in +which I could not join, and the adoption of which I deeply lament. +The first is appointed to be said at the part of the Mass called +"The Secret:" "We offer to Thee, O Lord, the sacrifice of praise, +humbly beseeching Thee, That by the intervention of the prayers of +the angels for us, Thou, being appeased, mayest both accept the +same, and make them profitable for our salvation. Through ..." The +second is offered at the Post Communion: "Supported [propped up, +suffulti] by the intercession of Thy blessed archangel Michael, we +humbly beseech Thee, O Lord, that what with honour we follow<a id= +"footnotetag13" name="footnotetag13"></a><a href= +"#footnote13"><sup>13</sup></a>, we may obtain also in mind. +Through ..."</p> +<blockquote class="footnote"><a id="footnote13" name= +"footnote13"></a><b>Footnote 13:</b><a href= +"#footnotetag13">(return)</a> +<p>I do not understand the exact meaning of these words, which +however contain no portion of that sentiment, the presence of which +in this prayer I deplore. The original is this: "Beati archangeli +tui Michaelis intercessione suffulti, supplices te Domine +deprecamur, ut quod honore prosequimur, contingamus et in mente. +Per ..." Probably the general sense is, that what we reverently +seek we may actually realize.</p> +</blockquote> +<p>Still, though here the Christian seems to be taught to rest on a +broken reed, to support and prop himself up by a staff which must +bend and break; yet I acknowledge that so much violence is not done +to my Christian principles, nor do my feelings, as a believer in +God and his ever-blessed Son, meet with so severe a shock by either +of these prayers, as by the invocation addressed to the archangel +himself in the "Gradual" on that same day:</p> +<p>"O holy Michael, O archangel, defend us in battle, that we +perish not in the dreadful judgment."</p> +<p>Christians of the Church of Rome! for one moment meditate, I +beseech you, on this prayer. It is not addressed to God; in it +there is no mention made of <span class="pagenum"><a name="page43" +id="page43"></a>{43}</span> Christ: having called upon the angels, +and on your own soul in the words of the psalmist, to praise the +Lord, you address your supplication to Michael himself; not even +invoking him for his intercession, but imploring of him his +protection. If it be said, that his intercession is all that is +meant, with most unfeigned sincerity I request you to judge for +yourselves, whether any prayer from poor sinful man, putting his +whole trust in the Lord and imploring his help, could be addressed +to our God and Saviour more immediate and direct than this? In the +place of the name of his servant Michael, substitute the highest +and the holiest name ever uttered in heaven or on earth, and can +words form a prayer more direct to God? "O Lord God Almighty, O +Lord Jesus our only Saviour, defend us in battle, that we perish +not in the dreadful judgment. Hallelujah!"—Can this be right? +Were the archangel allowed now, by his Lord and ours, to make his +voice heard upon earth by Christians offering to him this prayer, +would he utter any other words, than the angel, his fellow-servant +and ours, once addressed to Saint John, when he fell down to +worship before him, "See thou do it not; for I am thy +fellow-servant: worship God."</p> +<p>Such then is the evidence borne by the writers of the Old +Testament. No prayer to angel or beatified spirit occurs from its +first to its last page. The theory which would have us account for +the absence of all prayer to the saints before the advent of +Messiah, by reason of their not having been then admitted into +their everlasting habitations, and the immediate presence of God +proves to be utterly groundless. The holy angels were confessedly +in heaven [Matt. xviii. 10.], beholding the face of <span class= +"pagenum"><a name="page44" id="page44"></a>{44}</span> God; but no +invocation was ever addressed to them, by patriarch, or prophet, or +people, as mediators or intercessors. God, and God alone, the one +eternal Jehovah, is proclaimed by Himself throughout, and is +acknowledged throughout to be the only object of any kind of +spiritual worship; the only Being who heareth prayer, to whom alone +therefore all mankind should approach with the words and with the +spirit of invocation. It has been argued by some writers, that in +the times of the Old Testament, prayer was not offered to God +through a mediator at all; and that as the one Mediator was not +then revealed in his person and his offices, the subsidiary +intercessors could not of course act; and therefore could not be +invoked by man. The answer to this remark is conclusive. That +Mediator has been revealed in his person and his offices; and has +been expressly declared to be the one Mediator between God and man: +we therefore seek God's covenanted mercies through Him. Those +subsidiary intercessors have never been revealed; and therefore we +do not seek their aid. To assure us that it was the mind and will +of our Heavenly Father that we should approach Him by secondary and +subsidiary mediators and intercessors, the same clear and +unquestionable revelation of their persons and their offices as +mediators would have been required, as He has vouchsafed of the +mediation of his Son. Had God willed that the faithful should +approach Him by the intercessions of the saints and martyrs, is it +conceivable that He would not have given some intimation of his +will in this respect? If believers in the Gospel were to have +unnumbered mediators of intercession in heaven, as well as the one +Mediator of redemption, would not the <span class= +"pagenum"><a name="page45" id="page45"></a>{45}</span> Gospel +itself have announced it? Could such declarations as these have +remained on record without any qualifying or limiting expression, +"He<a id="footnotetag14" name="footnotetag14"></a><a href= +"#footnote14"><sup>14</sup></a> is able also to save to the +uttermost them who come unto God by Him, seeing He ever liveth to +make intercession for them." "There is one God, and one Mediator +between God and men, the man Christ Jesus." But this involves the +question to which the next section must be devoted. All I would +anticipate here is, that if the irresistible argument from the Old +Testament is sought to be evaded on the ground that no mediator at +all was then revealed, we must require a distinct revelation of the +existence and offices of other mediators and intercessors, before +we can be justified in applying to them for their intervention in +our behalf. And the question now is. Are they so revealed?</p> +<blockquote class="footnote"><a id="footnote14" name= +"footnote14"></a><b>Footnote 14:</b><a href= +"#footnotetag14">(return)</a> +<p>Heb. vii. 25. I Tim. ii. 5.—Unde et salvare in perpetuum +potest accedentes per semetipsum ad Deum, semper vivens ad +interpellandum pro nobis.—<i>Vulg.</i></p> +</blockquote> +<hr /> +<h4><a name="sect1-2-4" id="sect1-2-4">SECTION +IV.</a>—EVIDENCE OF THE NEW TESTAMENT.</h4> +<p>Though such is the evidence borne against the invocation of +saints and angels by the Old Testament, yet it has been said that +we are living neither under the patriarchal, nor the Mosaic +dispensation, but under the Gospel, to whom therefore as Christians +neither the precepts nor the examples of those ancient times are +applicable: <span class="pagenum"><a name="page46" id= +"page46"></a>{46}</span> the injunctions consequently given of old +to preserve the chosen people from idolatry and paganism, cannot be +held to prohibit Christians from seeking the aid of those departed +saints who are now reigning with Christ. But, surely, those +precepts, and denunciations, and commands, are still most strictly +applicable, as conveying to us a knowledge of the will of our +Heavenly Father, that his sons and daughters on earth should +associate no name, however exalted among the principalities and +powers in heavenly places, with his own holy name in prayer, and +spiritual invocation. I am throughout this address supposing myself +to be speaking to those whose heart's desire is to fulfil the will +of God in all things; not those who are contented to depart from +the spirit of that will, whenever they can devise plausible +arguments to countenance such departure.</p> +<p>The cases both of precept and example through the Old Testament +affording so stringent and so universal a rule against the +association of any name with the name of the Almighty in our +prayers; before we can conclude that Christians have a liberty +denied to believers under the former dispensations, we must surely +produce a declaration to that effect, clear, unequivocal, and +precisely in point. Nothing short of an enactment, rescinding in +terms the former prohibitory law, and positively sanctioning +supplications and prayers to saints and angels, seems capable of +satisfying any Christian bent on discovering the will of God, and +resolved to worship Him agreeably to the spirit of that will as it +has been revealed. But let us read the New Testament from its first +to its very last word, and we shall find, that the doctrines, the +precepts, and the examples, the pervading reigning spirit of the +entire <span class="pagenum"><a name="page47" id= +"page47"></a>{47}</span> volume, combine in addressing us with +voices loud and clear. Pray to God Almighty solely in the name and +for the sake of his dear and only Son Jesus Christ our Lord, and +offer no prayer, no supplication, no intreaty, to any other being +or power, saint or angel, though it be only to ask for their +intercession with the great God. But this involves the whole +question, and must be sifted thoroughly. Let us then review the +entire volume with close and minute scrutiny, and ask ourselves, Is +there a single passage, interpreted to the best of our skill, with +the aid of those on whose integrity and learning we can rely, which +directly and unequivocally sanctions any religious invocation of +whatever kind to any being except God alone? And then let us calmly +and deliberately resolve this point: In a matter of so vital +importance, of so immense interest, and of so sacred a character as +the worship of the Supreme Being, who declares Himself to be a +jealous God, ought we to suffer any refinements of casuistry to +entice us from the broad, clear light of revelation? If it were +God's good pleasure to make exceptions to his rule—a rule so +repeatedly, and so positively enacted and enforced—surely the +analogy of his gracious dealings with mankind would have taught us +to look for an announcement of the exceptions in terms equally +forcible and explicit. Instead, however, of this, we find no single +act, no single word, nothing which even by implication can be +forced to sanction any prayer or religious invocation, of whatever +kind, to any other being save to God alone.</p> +<p>Let us first look to the language and conduct of our blessed +Lord, whose prayers to his Father are upon record for our +instruction and comfort, and whose precepts and example form the +best rule of a Christian's <span class="pagenum"><a name="page48" +id="page48"></a>{48}</span> life. So far from repealing the ancient +law, he repeats in his own person its solemn announcement, "Hear, O +Israel, the Lord our God is one Lord." [Mark xii. 29.] While the +same heavenly Teacher commands us with authority, "When thou +prayest, pray to thy Father which is in secret, and thy Father, who +seeth in secret, shall reward thee openly." [Matt. vi. 6.] No +allusion in any word of His do we find to any prayer from a mortal +on this earth to an angel or saint in heaven. And yet occasions +were multiplied on which a reference to the invocation of angels +would have been natural, and apparently called for. He again and +again places beyond all doubt the reality of their good services +towards mankind, but it is as God's servants, and at God's bidding; +not in answer to any supplication or invoking of ours. The parable +of the rich man and Lazarus has been cited [Bellarmin, p. 895.] to +bear contrary evidence; but, in the first place, that parable does +not offer a case in point; in the second place, were it in point, +it might be fairly and strongly urged against the practice of +invoking the spirit of any departed mortal, even the father of the +faithful himself. For what are the circumstances of the parabolic +representation? A lost spirit in the regions of torment prays to +Abraham in the regions of the blessed, and the spirit of the +departed patriarch professes himself to have no power to grant the +request of the departed and condemned spirit. [Luke xvi. 19.] The +practice indeed of our Roman Catholic brethren would have been +exemplified, had our blessed Lord represented the rich man's five +brethren still on earth as pious men, and as supplicating Abraham +in heaven to pray for themselves, or to mitigate <span class= +"pagenum"><a name="page49" id="page49"></a>{49}</span> their lost +brother's punishment and his woes. But then it would have afforded +Christians little encouragement to follow their example, when they +found Abraham declaring himself unable to aid them in attaining the +object of their prayer, or in any way to assist them at all. +Without one single exception, we find our blessed Lord's example, +precepts, and doctrines to be decidedly against the practice of +invoking saint or angel; whilst not one solitary act or word of His +can be cited to countenance or palliate it.</p> +<p>Next it follows, that we inquire into the conduct and the +writings of Christ's Apostles and immediate followers, to whom He +graciously promised that the Holy Spirit should guide them into all +truth. In the Acts of the Apostles, various instances of prayer +attract our notice, but not one ejaculation is found there to any +other being save God alone. Neither angel nor saint is invoked. The +Apostles prayed for guidance in the government of Christ's infant +Church, but it was, "Thou, Lord, who knowest the hearts of all +men." [Acts i. 24.] They prayed for their own acceptance, but it +was "Lord Jesus, receive my spirit." [Acts vii. 59.] They prayed +for each other, as in behalf of St. Peter when in prison; but we +are expressly told, that the prayer which was made without ceasing +by the Church for him was addressed to GOD. [Acts xii. 5.]</p> +<p>To deliver St. Peter from his chains, an angel was sent on an +especial mission from heaven; but though St. Peter saw him, and +heard his voice, and followed him, and knew of a surety that the +Almighty had employed the ministration of an angel to liberate him +from his bonds, yet we do not hear thereafter of <span class= +"pagenum"><a name="page50" id="page50"></a>{50}</span> Peter having +himself prayed to an angel to secure his good offices, and his +intercession with God, nor has he once indirectly intimated to +others that such supplications would be of avail, or were even +allowable. He exhorts his fellow-Christians to pray, "Watch unto +prayer," but it is because "The eyes of the LORD are over the +righteous, and his ears are open unto their prayers." [1 Pet. iv. +7; iii. 12.] He Himself prays for them, but it is, that the God of +all grace might make them perfect, stablish, strengthen, settle +them. He suggests no invocation of saint or angel to intercede with +God for them. He bids them cast all their care upon GOD, on the +assurance that God Himself careth for them.</p> +<p>Precisely the same result issues from a contemplation of the +acts and exhortation of St. Paul. He too experienced in his own +person the comfort of an angel's ministration, bidding him cast off +all fear when in the extreme of imminent peril. [Acts xxvii. 23, +24.] Many a prayer of that holy Apostle is upon record; many an +earnest exhortation to prayer was made by him; we find many a +declaration relative to his own habits of prayer. But with him God +and God alone is the object of prayer throughout: by him no saint +or angel or archangel is alluded to, as one whose intercession +might be sought by himself or by us. He could speak in glowing +language of patriarchs, prophets, and angels, but unto none of +these would he turn. "Be careful for nothing, but in every thing by +prayer and supplication, with thanksgiving, let your requests be +made known unto God." [Phil. iv. 6.] And let any one receive, in +the plain meaning of his words, his prohibitory monition [Col. ii. +18.], and say, could St. Paul have <span class="pagenum"><a name= +"page51" id="page51"></a>{51}</span> uttered these words without +any qualifying expression, had he worshipped angels by invocation, +even asking them only to aid him by their prayers. "Let no one +beguile you of your reward in a voluntary humility and worshipping +of angels; not holding the Head," which Head he had in the first +chapter (v. 18) declared to be the dear Son of God, "in whom we +have redemption through his blood, even the forgiveness of our +sins."</p> +<p>The author of the Epistle to the Hebrews could bring before our +minds with most fervent uplifting eloquence Abel and Abraham and +David,—that goodly fellowship of the prophets, that holy army +of martyrs; he could speak as though he were an eye-witness of what +he describes, of the general assembly and church of the first-born, +whose names are written in heaven. And, surely, had the thought of +seeking the support or intercession of saint or angel by invocation +addressed to them, been familiar to him; had the thought even +occurred to his mind with approbation, he would not have allowed +such an occasion to pass by, without even alluding to any benefit +that might arise from our invoking such friends of God. So far from +that allusion, the utmost which he says at the close of his eulogy +is this, "These all, having obtained a good report through faith, +received not the promise; God having provided some better thing for +us, that they without us should not be made perfect." [Heb. xi. 39, +40.]</p> +<p>The beloved Apostle who could look forward in full assurance of +faith to the day of Christ's second coming, and knew that "when He +shall appear we shall be like him, for we shall see him as he is," +has left us this record of his sentiments concerning prayer: +<span class="pagenum"><a name="page52" id="page52"></a>{52}</span> +"This is the confidence that we have in HIM, that, if we ask any +thing according to his will, he heareth us; and if we know that he +hear us, whatsoever we ask, we know that we have the petitions that +we desired of him." [1 John v. 14, 15.] St. John alludes to no +intercessor, to no advocate, save only that "Advocate with the +Father, Jesus Christ the righteous, who is also the propitiation +for our sins." [1 John ii. 1.] St. John never suggests to us the +advocacy or intercession of saint or angel; with him God in Christ +is all in all.</p> +<p>I will only refer to one more example, that of St. James: the +instance is equally to the point, and is strongly illustrative of +the truth. This Apostle is anxious to impress on his +fellow-Christians a due sense of the efficacy of our intercessions: +"The effectual fervent prayer of a righteous man availeth much." +[James v. 16.] He instances its power with God by the case of +Elijah, a man so holy, that the Almighty suffered him not to pass +through the regions of death and the grave, but translated him at +once from this life to glory: "Elias was a man subject to like +passions as we are, and he prayed that it might not rain; and it +rained not on the earth by the space of three years and six months; +and he prayed again, and the heaven gave rain, and the earth +brought forth her fruit." [James v. 17, 18.] And yet St. James is +very far from suggesting the lawfulness or efficacy of any +invocation to the hallowed spirit of this man, to whose prayer the +elements and natural powers of the sky and the earth had been made +obedient. He exhorts all men to pray, but it must be to God alone, +and directly to God, without applying for the intervention of any +mediators or intercessors from among angels or men. <span class= +"pagenum"><a name="page53" id="page53"></a>{53}</span> "If any of +you lack wisdom, let him ask of God, who giveth liberally to all +men, and upbraideth not; and it shall be given him; but let him ask +in faith, nothing wavering." [James i. 5, 6.] Like the writer to +the Hebrews, he would have us come ourselves "boldly" and directly +"to the throne of grace, that we may obtain mercy, and find grace +to help in time of need."</p> +<p>Surely, these Apostles, chosen vessels for conveying the truths +of salvation throughout the world, knew well how the Almighty could +best be approached by his children on earth; and had the invocation +of saint or angel found a place in their creed, they would not have +kept so important a truth from us.</p> +<p>Before leaving this part of our inquiry, I would propose the +patient and unprejudiced weighing of the import of two passages in +the New Testament, often quoted on this subject; one in the Acts of +the Apostles, the other in the Apocalypse.</p> +<p>The holy Apostles Barnabas and Paul, by the performance of a +striking miracle, had excited feelings of religious reverence and +devotion among the people of Lystra, who prepared to offer +sacrifice to them as two of their fabled deities. [Acts xiv. +11-18.] The indignant zeal with which these two holy men rushed +forward to prevent such an act of impiety, however admirable and +affecting, does not constitute the chief point for which reference +is here made to this incident. They were men, still clothed with +the tabernacle of the flesh, and the weakness of human nature; and +the priests and people were ready to offer to them the wonted +victims, the abomination of the heathen. Now, I am fully aware of +the wide difference, in many <span class="pagenum"><a name="page54" +id="page54"></a>{54}</span> particulars, between such an act and +the act of a Christian praying to their spirits after their +departure hence, and supplicating them to intercede with the true +God in his behalf: and on this difference Roman Catholic writers +have maintained the total inapplicability of this incident to the +present state of things. But, surely, if any such prayer to +departed saints had been familiar to their minds, instead of +repelling the religious address of the inhabitants of Lystra at +once and for ever, they would have altered the tone of their +remonstrance, and not have suppressed the truth when a good +opportunity offered itself for imparting it. And, supposing that it +was part of their commission to announce and explain the invocation +of saints at all, on what occasion could an explanation of the just +and proper invocation of angels and saints departed have been more +appropriate in the Apostles, than when they were denouncing the +unjustifiable offering of sacrifice to themselves while living? But +whether the more appropriate place for such an announcement were at +Lystra, in Corinth, at Athens, or at Rome, it matters not; nor +whether it would have been more advantageously communicated by +their oral teaching, or in their epistles. Doubtless, had the +Apostles, by their example or teaching, sanctioned the invocation +of saints and angels, in the course of fifty years or more after +our blessed Saviour's resurrection, it would infallibly have +appeared in some page or other of the New Testament. Instead of +this the whole tenor of the Holy Volume breathes in perfect +accordance with the spirit of the apostolical remonstrance at +Lystra, to the fullest and utmost extent of its meaning, "We preach +unto you that ye should turn from these vanities to serve the +living God."</p> +<span class="pagenum"><a name="page55" id="page55"></a>{55}</span> +<p>Of the other instance, it well becomes every Catholic Christian +to ponder on the weight and cogency. John, the beloved disciple of +our Lord, when admitted to view with his own eyes and hear with his +mortal ears the things of heaven, rapt in amazement and awe, fell +down to worship before the feet of the angel who showed him these +things. [Rev. xxii. 8, 9.] If the adoration of angels were ever +justifiable, surely it was then; and what a testimony to the end of +the world would have been put upon record, had the adoration of an +angel by the blessed John at such a moment, when he had the +mysteries and the glories of heaven before him, been received and +sanctioned. But what is the fact? "Then saith he to me, See thou do +it not. I am thy fellow-servant, and of thy brethren the prophets, +and of them who keep the sayings of this book. Worship God." I +cannot understand the criticism by which the conclusiveness of this +direct renouncement of all religious adoration and worship is +attempted to be set aside. To my mind these words, uttered without +any qualification at such a time, by such a being, to such a man, +are conclusive beyond gainsaying. The interpretation put upon this +transaction, and the words in which it is recorded, and the +inference drawn from them by a series of the best divines, with St. +Athanasius at their head, presents so entirely the plain +common-sense view of the case to our minds, that all the subtilty +of casuists, and all the ingenuity of modern refinements, will +never be able to substitute any other in its stead. "The angel +(such are the words of that ancient defender of the true faith), in +the Apocalypse, forbids John, when desiring to worship him, saying, +'See thou <span class="pagenum"><a name="page56" id= +"page56"></a>{56}</span> do it not; I am thy fellow-servant, and of +thy brethren the prophets, and of them who keep the sayings of this +book. Worship God.' Therefore, to be the object of worship belongs +to God only; and this even the angels themselves know: though they +surpass others in glory, but they are all creatures, and are not +among objects of worship, but among those who worship the sovereign +Lord." [Athan. Orat. 2. Cont. Ar. vol. i. p. 491.] To say that St. +John was too fully illuminated by the Holy Spirit to do, especially +a second time, what was wrong; and thence to infer that what he did +was right, is as untenable as to maintain, that St. Peter could +not, especially thrice, have done wrong in denying our Lord. He did +wrong, or the angel would not have chided and warned him. And to +say that the angel here forbade John personally to worship him, +because he was a fellow-servant and one of the prophets; and thus +that the prohibition only tended to exalt the prophetic character, +not to condemn the worship of angels, is proved to be also a +groundless assumption, from the angel's own words, who reckons +himself as a fellow-servant with not St. John only, but all those +also who keep the words of the book of God,—thus equally +forbidding every faithful Christian to worship their +fellow-servants the angels. They are almost the last words in the +volume of inspired truth, and to me, together with those last +words, they seem with "the voice of a great multitude, and of many +waters, and of mighty thunderings," from the very throne itself of +the Most High, to proclaim to every inhabiter of the earth, Fall +down before no created being; adore no created being; pray to, +invoke, call upon no created being, whether saint or angel: worship +<span class="pagenum"><a name="page57" id="page57"></a>{57}</span> +and adore God only; pray to God only. Trust to his mercy; seek no +other mediator or intercessor than his own only and blessed Son. +"He who testifieth these things saith, Surely, I come quickly. +Amen. Even so, come, Lord Jesus. The grace of our Lord Jesus Christ +be with you all. Amen." [Rev. xxii. 20, 21.]</p> +<p>Thus the New Testament, so far from mitigating the stringency of +the former law, so far from countenancing any departure from the +obligation of that code which limits religious worship to God +alone, so far from suggesting to us invocation to sainted men, and +to angels as intercessors with the eternal Giver of all good, +reiterates the injunction, and declares, that invocation in order +to be Christian must be addressed to God alone; and that there is +one and only one Mediator between God and men, the man Jesus +Christ, who is at the right hand of his Father, a merciful High +Priest sympathizing with us in our infirmities, ever making +intercession for us, able to save to the uttermost those who come +unto God through Him.</p> +<p>The present seems to be a convenient place for observing, that +however the distinction is strongly insisted upon, or rather +implicitly acquiesced in by many, which would admit of a worship or +service called dulia (the Greek [Greek: douleia]) to saints and +angels, and would limit the worship or service called latria +([Greek: latreia]) to the supreme God only, yet that such +distinction has no ground whatever to rest upon beyond the will and +the imagination of those who draw it. The two words are used in the +Septuagint translation of the Old Testament, and in the original +Greek of the <span class="pagenum"><a name="page58" id= +"page58"></a>{58}</span> New promiscuously, without any such +distinction whatever. The word which this distinction would limit +to the supreme worship of the Most High, is used to express the +bodily service paid by the vanquished to their conquerors, as well +as the religious service paid by idolaters to their fabled deities, +and by the true worshippers to the Most High. The word which this +distinction would reserve for the secondary worship paid to saints +and angels, is employed to express not only the service paid by man +to man, but also the service and worship paid to God alone, even +when mentioned in contradistinction to other worship. It will be +necessary to establish this by one or two instances; and first as +to "latria." One single chapter in the Book of Deuteronomy supplies +us with instances of the word used in the three senses, of service +to men, service to idols, and service to God, xxviii. 36. 47, 48: +"Because thou servedst [Greek: elatreusas] not the Lord thy God +with joyfulness and gladness of heart; Therefore thou shalt serve +[Greek: latreuseis] thine enemies which the Lord shall send against +thee in hunger and in thirst and nakedness." "The Lord shall bring +thee unto a nation which neither thou nor thy fathers have known; +and there shalt thou serve [Greek: latreuseis] other gods, wood and +stone." Next as to the word "dulia." The First Book of Samuel +(called also the First of Kings) alone supplies us with instances +of this word being used in each of the same three senses of service +from man to man, from man to idols, and from man to his Maker and +God. 1 Sam. xvii. 9. "Ye shall be our servants and serve [Greek: +douleusite haemin] us." xii. 24. "Only fear the Lord, and serve +[Greek: douleusate] him in truth with all your heart." xxvi. 19. +<span class="pagenum"><a name="page59" id="page59"></a>{59}</span> +"They have driven me out from the inheritance of the Lord, saying, +Go, serve<a id="footnotetag15" name="footnotetag15"></a><a href= +"#footnote15"><sup>15</sup></a> other gods."</p> +<blockquote class="footnote"><a id="footnote15" name= +"footnote15"></a><b>Footnote 15:</b><a href= +"#footnotetag15">(return)</a> +<p>[Greek: douleue]. In this case also the Vulgate translates all +the three passages alike by the same verb, "servire."</p> +</blockquote> +<p>It is worthy of remark, that the same word "dulia<a id= +"footnotetag16" name="footnotetag16"></a><a href= +"#footnote16"><sup>16</sup></a>" is employed, when the Lord by his +prophet speaks of the most solemn acts of religious worship; not in +general obedience only, but in the offerings and oblations of their +holy things. Ezek. xx. 40. "In mine holy mountain, in the mountain +of the height of Israel, saith the Lord God, there shall all the +house of Israel, all of them in the land, serve me [Greek: +douleusousi. Vulg: serviet.]; there will I accept them, and there +will I require your offerings, and the first-fruits of your +oblations, with all your holy things." St. Matthew also uses the +same word when he records the saying of our blessed Lord, "Ye +cannot serve God and mammon." [Matt. vi. 24.; Greek: douleuein. +Vulg: servire.]</p> +<blockquote class="footnote"><a id="footnote16" name= +"footnote16"></a><b>Footnote 16:</b><a href= +"#footnotetag16">(return)</a> +<p>It is also remarkable that in all these cases, whether the +Septuagint employs the word "dulia," or "latria," the word in the +Hebrew is precisely the same, [Hebrew: avad]. That in the fifth +century the words were synonymous is evident from Theodoret. I. +319. See Edit. Halle.—Index.</p> +</blockquote> +<p>I will only detain you by one more example, drawn from two +passages, which seems the more striking because each of the two +words "dulia" and "latria" is used to imply the true worship of God +in a person, who was changed from a state of alienation to a state +of holiness. The first is in St. Paul's 1st Epistle to the +Thessalonians, i. 9. "How ye turned to God from idols, to serve +[Greek: douleuein theo zonti] the living and true God." The second +is in Heb. ix. 14. "How much more shall the blood of Christ, who +through the eternal Spirit offered himself <span class= +"pagenum"><a name="page60" id="page60"></a>{60}</span> without spot +to God, purge your conscience from dead works to serve<a id= +"footnotetag17" name="footnotetag17"></a><a href= +"#footnote17"><sup>17</sup></a> the living God."</p> +<blockquote class="footnote"><a id="footnote17" name= +"footnote17"></a><b>Footnote 17:</b><a href= +"#footnotetag17">(return)</a> +<p>[Greek: latoeuein theo zonti.] In each of these two cases the +Vulgate uses "servire."</p> +</blockquote> +<p>The word "hyperdulia," now used to signify the worship proper to +the Virgin Mary, as being a worship of a more exalted character +than the worship offered to saints and angels, archangels, and +cherubim and seraphim, will not require a similar examination. The +word was invented in later times, and has been used chiefly to +signify the worship of the Virgin, and is of course found neither +in the Scriptures, nor in any ancient classical or ecclesiastical +author.</p> +<span class="pagenum"><a name="page61" id="page61"></a>{61}</span> +<hr /> +<h3><a name="chap1-3" id="chap1-3">CHAPTER III.</a></h3> +<h4><a name="sect1-3-1" id="sect1-3-1">SECTION I.</a>—THE +EVIDENCE OF PRIMITIVE WRITERS.</h4> +<p>Before we enter upon the next branch of our proposed inquiry, +allow me to premise that I am induced to examine into the evidence +of Christian antiquity not by any misgiving, lest the testimony of +Scripture might appear defective or doubtful; far less by any +unworthy notion that God's word needs the additional support of the +suffrages of man<a id="footnotetag18" name= +"footnotetag18"></a><a href="#footnote18"><sup>18</sup></a>. On the +contrary, the voice of God in his revealed word is clear, certain, +and indisputable, commanding the invocation of Himself alone in +acts of religious worship, and condemning any such departure from +that singleness of adoration, as they are <span class= +"pagenum"><a name="page62" id="page62"></a>{62}</span> seduced +into, who invoke saints and angels. And it is a fixed principle in +our creed, that where God's written word is clear and certain, +human evidence cannot be weighed against it in the balance of the +sanctuary. When the Lord hath spoken, well does it become the whole +earth to be silent before him; when the eternal Judge Himself hath +decided, the witness of man bears on its very face the stamp of +incompetency and presumption.</p> +<blockquote class="footnote"><a id="footnote18" name= +"footnote18"></a><b>Footnote 18:</b><a href= +"#footnotetag18">(return)</a> +<p>While some authors seem to go far towards the substitution of +the fathers for the written word of God, others in their abhorrence +of that excess have run into the opposite, fancying, as it would +seem, that they exalt the Divine oracles just in the same +proportion as they disparage the uninspired writers of the Church. +The great body of the Church of England adhere to a middle course, +and adopt that golden mean, which ascribes to the written Word its +paramount authority, from which is no appeal, and yet honours +Catholic tradition as the handmaid of the truth.</p> +</blockquote> +<p>For myself I can say (what I have good hope these pages will of +themselves evince) that no one can value the testimony of Christian +tradition within its own legitimate sphere more sincerely, or more +highly, than the individual who is now soliciting your attention to +the conclusions which he has himself drawn from it. When Scripture +is silent, or where its meaning is doubtful, Catholic tradition is +to me a guide, which I feel myself bound to follow with watchful +care and submissive reverence.</p> +<p>Now let it be for the present supposed, that instead of the +oracles of God having spoken, as we believe them to have spoken, +with a voice clear, strong, and uniform against the doctrine and +practice of the invocation of saints and angels, their voices had +been weak, doubtful, and vague; in other words, suppose in this +case the question had been left by the Holy Scriptures an open +question, then what evidence would have been deducible from the +writings of the primitive Church? What testimony do the first years +and the first ages after the canon of Scripture was closed, bear +upon this point? And here I would repeat the principle of inquiry, +proposed above for our adoption in the more important and solemn +examination of the Holy Volume itself.—We ought to endeavour +to ascertain what may <span class="pagenum"><a name="page63" id= +"page63"></a>{63}</span> fairly and honestly be regarded as the +real bearing of each author's remains, and not suffer the general +tone and spirit of a writer to be counterbalanced by single +expressions, which may be so interpreted as to convey an opposite +meaning. Rather we should endeavour to reconcile with that general +spirit and pervading tendency of a writer's sentiments any casual +expressions which may admit of two acceptations. We adopt this +principle in our researches into the remains of classical +antiquity; we adopt the same principle in estimating the testimony +of a living witness. In the latter case, indeed, the ingenuity of +the adverse advocate is often exercised in magnifying the +discrepancies between some minor facts or incidental expressions +with the broad and leading assertions of the witness, with a view +to invalidate his testimony altogether, or at least to weaken the +impression made by it. But then a wise and upright judge, assured +of the truth of the evidence in the main, and of the integrity of +the individual, will not suffer unessential, apparent +inconsistencies to stifle and bury the body of testimony at large, +but will either extract from the witness what may account for them, +or show them to be immaterial. Inviting, therefore, your best +thoughts to this branch of our subject, I ask you to ascertain, by +a full and candid process of induction, this important and +interesting point,—Whether we of the Anglican Church, by +religiously abstaining from the presentation, in word or in +thought, of any thing approaching prayer or supplication, entreaty, +request, or any invocation whatever, to any other being except God +alone, do or do not tread in the steps of the first Christians, and +adhere to the very pattern which they set; and whether members of +the Church of Rome by addressing angel or saint in any form of +invocation seeking <span class="pagenum"><a name="page64" id= +"page64"></a>{64}</span> their aid, either by their intercession or +otherwise, have not unhappily swerved decidedly and far from those +same footsteps, and departed widely from that pattern?</p> +<p>In one point of view it might perhaps be preferable to enter at +once upon our investigation, without previously stating the +conclusions to which my own inquiries have led; but, on the whole, +I think it more fair to make that statement, in order, that having +the inferences already drawn placed before the mind, the inquirer +may in each case weigh the several items of evidence bearing upon +them separately, and more justly estimate its whole weight +collectively at the last.</p> +<p>After then having examined the passages collected by the most +celebrated Roman Catholic writers, and after having searched the +undisputed original works of the primitive writers of the Greek and +Latin Churches, the conclusion to which I came, and in which every +day of further inquiry and deliberation confirms me more and more +in this:—</p> +<p>In the first place, negatively, that the Christian writers, +through the first three centuries and more, never refer to the +invocation of saints and angels as a practice with which they were +familiar: that they have not recorded or alluded to any forms of +invocation of the kind used by themselves or by the Church in their +days; and that no services of the earliest times contain hymns, +litanies, or collects to angels, or to the spirits of the faithful +departed.</p> +<p>In the second place, positively, that the principles which they +habitually maintain and advocate are irreconcileable with such a +practice.</p> +<p>In tracing the history of the worship of saints and angels, we +proceed (gradually, indeed, though by no <span class= +"pagenum"><a name="page65" id="page65"></a>{65}</span> means at all +periods, and through every stage, with equal rapidity,) from the +earliest custom established and practised in the Church,—of +addressing prayers to Almighty God alone for the sake of the merits +of his blessed Son, the only Mediator and Intercessor between God +and man,—to the lamentable innovation both of praying to God +for the sake of the merits, and through the mediation of departed +mortals, and of invoking those mortals themselves as the actual +dispensers of the spiritual blessings which the suppliant seeks +from above. It is not only a necessary part of our inquiry for +ascertaining the very truth of the case; it is also curious and +painfully interesting, to trace the several steps, one after +another, beginning with the doctrine maintained by various early +writers, both Greek and Latin, that the souls of the saints are not +yet reigning with Christ in heaven, and ending with the anathema of +the Council of Trent, against all who should maintain that +doctrine; beginning with prayer and thanksgiving to Almighty God +alone, and ending with daily prayers both to saints and angels; one +deviation from the strict line of religious duty, and the pure +singleness of Christian worship, successively gliding into another, +till at length the whole of Christendom, with a few remarkable +exceptions, was seen to acquiesce in public and private devotions, +which, if proposed, the whole of Christendom would once with +unanimity have rejected.</p> +<p>Before I offer to you the result of my inquiries as to the +progressive stages of degeneracy and innovation in the worship of +Almighty God, I would premise two considerations:</p> +<p>First, I would observe, that the soundness of my conclusion on +the general points at issue does not depend at all on the accuracy +of the arrangement of those stages <span class="pagenum"><a name= +"page66" id="page66"></a>{66}</span> which I have adopted. Should +any one, for example, think there is evidence that two or more of +those progressive steps, which I have regarded as consecutive, were +simultaneous changes, or that any one which I have ranked as +subsequent took rather the lead in order of time, such an opinion +would not tend in the least to invalidate my argument; the +substantial and essential point at issue being this: Is the +invocation of saints and angels, as now practised in the Church of +Rome, agreeable to the primitive usage of the earliest +Christians?</p> +<p>Secondly, I would observe, that the places and occasions most +favourable for witnessing and correctly estimating the changes and +gradual innovations in the worship of those early times, are the +tombs of the martyrs, and the Churches in which their remains were +deposited; and at the periods of the annual celebration of their +martyrdom, or in some instances at what was called their +translation,—the removal, that is, of their mortal remains +from their former resting-place to a church, for the most part +dedicated to their memory. On these occasions the most +extraordinary enthusiasm prevailed; sometimes the ardour of the +worshippers, as St. Chrysostom [St. Chrys. Paris, 1718. Vol. xii. +p. 330.] tells us, approaching madness. But even at times of less +excitement, by contemplating, immediately after his death, the acts +and sufferings of the martyr, and recalling his words, and looks, +and stedfast bearing, and exhorting each other to picture to +themselves his holy countenance then fixed on them, his tongue +addressing them, his sufferings before their eyes, encouraging all +to follow his example, they began habitually to consider him as +actually himself one of the faithful assembled round <span class= +"pagenum"><a name="page67" id="page67"></a>{67}</span> his tomb. +Hence they believed that he was praying with them as well as for +them; that he heard their eulogy on his merits, and was pleased +with the honours paid to his memory: hence they felt sure of his +goodwill towards them, and his ability, as when on earth, to +promote their welfare. Hence they proceeded, by a fatal step, +first, to implore him to give them bodily relief from some present +sufferings; then invoking him to plead their cause with God, and to +intercede for the supply of their spiritual wants, and the ultimate +salvation of their souls; and, lastly, they prayed to him generally +as himself the dispenser of temporal and spiritual blessings.</p> +<p>The following then is the order in which the innovations in +Christian worship seem to have taken place, being chiefly +introduced at the annual celebrations of the martyrs:—</p> +<p>1st. In the first ages confession and prayer and praise were +offered to the Supreme Being alone, and that for the sake of his +Son our only Saviour and Advocate: when mention was made of saint +or martyr, it was to thank God for the graces bestowed on his +departed holy ones when on earth, and to pray to God for grace that +we might follow their good examples, and attain, through Christ, to +the same end and crown of our earthly struggles. This act of +worship was usually accompanied by a homily setting forth the +Christian excellences of the saint, and encouraging the survivors +so to follow him, as he followed Christ.</p> +<p>2nd. The second stage seems to have been a prayer to Almighty +God, that He would suffer the supplications and intercessions<a id= +"footnotetag19" name="footnotetag19"></a><a href= +"#footnote19"><sup>19</sup></a> of angels and saints to prevail +<span class="pagenum"><a name="page68" id="page68"></a>{68}</span> +with him, and bring down a blessing on their fellow-petitioners on +earth; the idea having spread among enthusiastic worshippers, as I +have already observed, that the spirits of the saints were suffered +to be present around their tombs, and to join with the faithful in +their addresses to the throne of grace.</p> +<blockquote class="footnote"><a id="footnote19" name= +"footnote19"></a><b>Footnote 19:</b><a href= +"#footnotetag19">(return)</a> +<p>The Greek word [Greek: presbeia], "embassy," employed on such +occasions, is still used in some eastern Churches in the same +sense.</p> +</blockquote> +<p>3rd. The third stage seems to have owed its origin to orators +constantly dwelling upon the excellences of the saints in the +panegyrics delivered over their remains, representing their +constancy and Christian virtues as superhuman and divine, and as +having conferred lasting benefits on the Church. By these benefits +at first was meant the comfort and encouragement of their good +example, and the honour procured to the religion of the cross by +their bearing witness to its truth even unto death; but in process +of time the habit grew of attaching a sort of mysterious efficacy +to their merits; hence this third gradation in religious worship, +namely, prayers to God that "He would hear his suppliants, and +grant their requests for the sake of his martyred servant, and by +the efficacy of that martyr's merits."</p> +<p>4th. Hitherto, unauthorized and objectionable as the two last +forms of prayer are, still the petitions in each case were directed +to God alone. The next step swerved lamentably from that principle +of worship, and the petitioners addressed their requests to angels +and sainted men in heaven; at first, however, confining their +petitions to the asking for their prayers and intercessions with +Almighty God.</p> +<p>5th. The last stage in this progressive degeneracy of Christian +worship was to petition the saints and angels, directly and +immediately themselves, at first for the temporal, and afterwards +for the spiritual benefits which the petitioners desired to obtain +from heaven. For it <span class="pagenum"><a name="page69" id= +"page69"></a>{69}</span> is very curious, but not more curious than +evident, that the worshippers seem for some time to have petitioned +their saints for temporal and bodily benefits, before they +proceeded to ask for spiritual blessings at their hands, or by +their prayers. (See Basil. Oral. in Mamanta Martyrem.)</p> +<p>Of these several gradations and stages we find traces in the +records of Christian antiquity, after superstition and corruption +had spread through Christian worship, and leavened the whole. Of +all of them we have lamentable instances in the present ritual of +the Church of Rome, as we shall see somewhat at large when we reach +that division of our inquiry. But from the beginning it was not so. +In the earliest ages we find only the first of these forms of +worship exemplified, and it is the only form now retained in the +Anglican Ritual; of which, among other examples, the following +passage in the prayer for Christ's Church militant on earth +supplies a beautiful specimen: "We bless Thy holy name for all Thy +servants departed this life in Thy faith and fear; beseeching Thee +to give us grace so to follow their good examples, that with them +we may be partakers of Thy heavenly kingdom: Grant this, O Father, +for Jesus Christ's sake, our only Mediator and Advocate. Amen."</p> +<p>We now proceed to examine the invaluable remains of Christian +antiquity, not for the purpose of testing the accuracy of the above +catalogue of gradations <i>seriatim</i> and in order of time; but +to satisfy ourselves on the question, whether the invocation of +saints and angels prevailed from the first in the Christian Church; +or whether it was an innovation introduced after pagan superstition +had begun to mingle its poisonous corruptions with the pure worship +of <span class="pagenum"><a name="page70" id= +"page70"></a>{70}</span> Almighty God. And here, I conceive, few +persons will be disposed to doubt, that if the primitive believers +were taught by the Apostles to address the saints reigning in +heaven and the holy angels, and the Virgin Mother of our Lord, with +adoration and prayers, the earliest Christian records must have +contained clear and indisputable references to the fact, and that +undesigned allusions to the custom would inevitably be found +offering themselves to our notice here and there. I do not mean +that we should expect to meet with full and explicit statements +either of the doctrine or the practice of the primitive Church in +this particular; much less such apologies and elaborate defences of +the practice as abound to the overflow in later times. But, what is +more satisfactory in proof of the general and established +prevalence of any opinions or customs, we should surely find +expressions incidentally occurring, which implied an habitual +familiarity with such opinions or customs. In every record, for +example, of primitive antiquity, from the very earliest of all, +expressions are constantly meeting us which involve the doctrine of +the ever-blessed Trinity, the atoning sacrifice of Christ's death, +the influences of the Holy Spirit; habitual prayer and praise +offered to the Saviour of the world, as very and eternal God; the +holy Sacraments of Baptism and the Lord's Supper; with other tenets +and practices of the Apostolic Church. It is impossible to study +the remains of Christian antiquity without being assured beyond the +reach of doubt, that such were the doctrines and practice of the +universal Church from the days of the Apostles. Is the invocation +of saints and angels and the blessed Virgin to be made an exception +to this rule? Can it stand this test? The great anxiety and labour +of Roman Catholic <span class="pagenum"><a name="page71" id= +"page71"></a>{71}</span> writers to press the authors of every age +to bear witness on their side in this behalf, proves that in their +judgment no such exception is admissible. It is clearly beyond +gainsaying, that if the present doctrine of the Church of Rome, +with respect to the worship of angels and saints, as propounded by +the Council of Trent; and if her present practice as set forth in +her authorized liturgies and devotional services, and professed by +her popes, bishops, clergy, and people, had been the doctrine and +practice of the primitive Church, we should have found evident and +indisputable traces of it in the earliest works of primitive +antiquity, in the earliest liturgies, and in the forms of prayer +and exhortations to prayer with which those works abound. It by no +means follows that if some such allusions were partially +discoverable, therefore the doctrines and practice must forthwith +be pronounced to be apostolical; but if no such traces can be +found, their absence bears witness that neither did those doctrines +nor that practice exist. If, for example, through the remains of +the first three centuries we could have discovered no trace of the +doctrine or practice of holy Baptism and the Eucharist, we must +have concluded that the doctrine and the practice were the +offspring of later years. But when we read every where, in those +remains, exhortations to approach those holy mysteries with a pure +heart and faith unfeigned; when we find rules prescribed for the +more orderly administration of the rites; in a word, when we +perceive throughout as familiar references to these ordinances as +could be now made by Catholics either of Rome or of England, while +this would not of itself necessarily prove their divine origin, we +should with equal plausibility question the existence of Jerusalem +or Constantinople, or of David or Constantine, as we <span class= +"pagenum"><a name="page72" id="page72"></a>{72}</span> should doubt +the prevalence both of the doctrine and practice of the Church in +these particulars, even from the Apostles' days.</p> +<p>With these principles present to our minds, I now invite you to +accompany me in a review of the testimonies of primitive Christian +antiquity with regard to supplications and invocations of saints +and angels, and of the blessed Virgin Mary.</p> +<hr /> +<h4><a name="sect1-3-2" id="sect1-3-2">SECTION II</a>—CENTURY +I.—THE EVIDENCE OF THE APOSTOLIC FATHERS.</h4> +<p>It will be necessary for the satisfaction of all parties, that +we examine, in the first place, those ancient writings which are +ascribed to an Apostle, or to fellow-labourers of the Apostles; +familiarly known as the writings of the Apostolic Fathers. They are +five in number, Barnabas, Clement, Hermas, Ignatius, and Polycarp. +Many able writers, as well of the Roman as of the Anglican +communion, have discussed at large the genuineness of these +writings; and have come to very different results. Some critics are +of opposite and extreme opinions, others ranging between them with +every degree and shade of variation. Some of these works have been +considered spurious; others have been pronounced genuine; though, +even these have been thought to be, in many parts, interpolated. +The question, however, of their genuineness, though deeply +interesting in itself, will not affect their testimony with +<span class="pagenum"><a name="page73" id="page73"></a>{73}</span> +regard to the subject before us<a id="footnotetag20" name= +"footnotetag20"></a><a href="#footnote20"><sup>20</sup></a>. They +were all in existence before the Council of Nicæa; and we +shall probably not be wrong in assigning to the first two a date at +the very lowest computation not less remote than the middle of the +second century; somewhere, it may be, at the furthest, about one +hundred years after the death of our Lord. (A.D. 130-150.) With all +their errors and blemishes and interpolations taken at the worst, +after every reasonable deduction for defects in matter, taste, and +style, the writings which are ascribed to the Apostolic Fathers are +too venerable for their antiquity, too often quoted with reverence +and affection by some who have been the brightest ornaments of the +Christian Church, and possess too copious a store of genuine +evangelical truth, sound principle, primitive simplicity, and pious +sentiment, to be passed over with neglect by any Catholic +Christian. The few extracts <span class="pagenum"><a name="page74" +id="page74"></a>{74}</span> made here will, I am assured, be not +unacceptable to any one, who holds dear the religion of +Christ<a id="footnotetag21" name="footnotetag21"></a><a href= +"#footnote21"><sup>21</sup></a>.</p> +<blockquote class="footnote"><a id="footnote20" name= +"footnote20"></a><b>Footnote 20:</b><a href= +"#footnotetag20">(return)</a> +<p>I do not think it suitable in this address to enter upon the +difficult field of inquiry, whether all or which of these works +were the genuine productions of those whose names they bear; and +whether the Barnabas, Clement, and Hermas to which three of them +are ascribed, were the Barnabas, Clement, and Hermas of whom +express mention is made in the pages of Holy Scripture. I have +determined, in conducting my argument, to affix to them in each +case the lowest proposed antiquity. The edition of Archbishop Wake, +(who maintains the highest antiquity for these works, though I have +not here adopted his translation,) may be consulted with much +profit.</p> +<p>Did the question before us relate to the genuineness and dates +of these works, they could not, with any approach to fairness, be +all five placed without distinction under the same category. The +evidence for the genuineness of Clement, Ignatius in the shorter +copy, and Polycarp, is too valuable to be confounded with that of +the others, which are indisputably subject to much greater doubt. +But this question has only an incidental bearing on our present +inquiry, and will be well spared.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote21" name= +"footnote21"></a><b>Footnote 21:</b><a href= +"#footnotetag21">(return)</a> +<p>The edition of the works of these Apostolic Fathers used here is +that of Cotelerius as revised by Le Clerc, Antwerp, 1698.</p> +</blockquote> +<hr /> +<h4>THE EPISTLE OF ST. BARNABAS.</h4> +<p>In the work entitled The Catholic Epistle of Barnabas, which was +written probably by a Jew converted to the Christian faith, about +the close of the first century, or certainly before the middle of +the second<a id="footnotetag22" name="footnotetag22"></a><a href= +"#footnote22"><sup>22</sup></a>, I have searched in vain for any +thing like the faintest trace of the invocation of saint or angel. +The writer gives directions on the subject of prayer; he speaks of +angels as the ministers of God; he speaks of the reward of the +righteous at the day of judgment; but he suggests not the shadow of +a supposition, that he either held the doctrine himself which the +Church of Rome now holds, or was aware of its existence among +Christians. In his very beautiful but incomplete summary of +Christian duty [Sect. 18, 19. p. 50, 51, 52.], which he calls "The +Way of Light," we perceive more than one most natural opening for +reference to that doctrine, had it been familiar to his mind. In +the midst indeed of his brief precepts of religious and moral +obligation, he directs the Christian to seek out every day "the +persons of the saints," but they are our fellow-believers on earth; +those saints or holy ones, for administering to whose necessities, +the Scripture assures us that God will not forget our work and +labour of love [Heb. vi. 10.]: these the author bids the Christians +<span class="pagenum"><a name="page75" id="page75"></a>{75}</span> +search out daily, for the purposes of religious intercourse, and of +encouragement by the word.</p> +<blockquote class="footnote"><a id="footnote22" name= +"footnote22"></a><b>Footnote 22:</b><a href= +"#footnotetag22">(return)</a> +<p>Archbishop Wake considers this Epistle to have been written by +St. Barnabas to the Jews, soon after the destruction of +Jerusalem.</p> +</blockquote> +<p>The following interesting extracts shall conclude our reference +to this work:—</p> +<p>"There are two ways of doctrine and authority, one of light, the +other of darkness; and the difference between the two ways is +great. Over the one are appointed angels of God, conductors of the +light; over the other, angels of Satan: and the one (God) is Lord +from everlasting to everlasting; the other (Satan) is ruler of the +age of iniquity. The way of light is this ... Thou shalt love Him +that made thee; thou shalt glorify Him that redeemed thee from +death. Thou shalt be single in heart, and rich in spirit. Thou +shalt not join thyself to those who are walking in the path of +death. Thou shalt hate to do what is displeasing to God; thou shalt +hate all hypocrisy. Thou shalt entertain no evil counsel against +thy neighbour. Thou shalt not take away thy hand from thy son or +thy daughter, but shalt teach them the fear of the Lord from their +youth. Thou shalt communicate with thy neighbour in all things, and +call not things thine own. Thou shalt not be of a froward tongue, +for the mouth is the snare of death. To the very utmost of thy +power keep thy soul chaste. Do not open thine hand to receive, and +close it against giving. Thou shalt love as the apple of thine eye +every one who speaketh to thee the word of the Lord. Call to +remembrance the day of judgment, night and day. Thou shalt search +out every day the persons of the saints<a id="footnotetag23" name= +"footnotetag23"></a><a href="#footnote23"><sup>23</sup></a>; both +meditating by the word, <span class="pagenum"><a name="page76" id= +"page76"></a>{76}</span> and proceeding to exhort them, and +anxiously caring to save a soul by the word. Thou shalt preserve +what thou hast received, neither adding thereto, nor taking +therefrom. Thou shalt not come with a bad conscience to thy +prayer."</p> +<blockquote class="footnote"><a id="footnote23" name= +"footnote23"></a><b>Footnote 23:</b><a href= +"#footnotetag23">(return)</a> +<p>There is much obscurity in the phraseology of this passage: +[Greek: ekzaetaeseis kath hekastaen haemeran ta prosopa ton hagion +kai dia logou skopion kai poreuomenos eis to parakalesai, kai +meleton eis sosai psuchaen to logo]. In the corresponding +exhortation among the Apostolical Constitutions (book vii. ch. 9), +the expression is, "Thou shalt seek the person ([Greek: prosopon]) +of the saints, that thou mayest find rest (or find refreshment, or +refresh thyself) ([Greek: in epanapanae tois logois auton]) in +their words." The author seems evidently to allude to the +reciprocal advantage derived by Christians from religious +intercourse.</p> +</blockquote> +<p>The closing sentences contain this blessing: "Now God, who is +the Lord of all the world, give to you wisdom, skill, +understanding, knowledge of his judgments, with patience. And be ye +taught of God; seeking what the Lord requires of you, and do it, +that ye may be saved in the day of judgment.... The Lord of glory +and of all grace be with your spirit. Amen."</p> +<hr /> +<h4>THE SHEPHERD OF HERMAS.</h4> +<p>This work, which derives its title from the circumstance of an +angelic teacher being represented as a shepherd, is now considered +by many to have been the production of Hermas, a brother of Pius, +Bishop of Rome<a id="footnotetag24" name= +"footnotetag24"></a><a href="#footnote24"><sup>24</sup></a> though +others are persuaded that the work is of a much earlier date<a id= +"footnotetag25" name="footnotetag25"></a><a href= +"#footnote25"><sup>25</sup></a>. The author speaks of guardian +angels and of evil angels, and he speaks much of prayer; but not +the faintest hint shows itself throughout the three books, of which +the work consists, that he had <span class="pagenum"><a name= +"page77" id="page77"></a>{77}</span> any idea of prayer being +addressed to any created being, whether saint or angel. On the +evidence of this writer I will not detain you much longer than by +the translation of a passage as it is found in the Greek quotation +from Hermas, made by Antiochus (Homil. 85), on a point the most +nearly, of all that I can find, connected with the immediate +subject of our inquiry. The Latin is found in the second book, +ninth mandate. It contains sound spiritual advice, of universal +application.</p> +<blockquote class="footnote"><a id="footnote24" name= +"footnote24"></a><b>Footnote 24:</b><a href= +"#footnotetag24">(return)</a> +<p>Ecclesiastical writers refer the appointment of Pius, as Bishop +of Rome, to the year 153.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote25" name= +"footnote25"></a><b>Footnote 25:</b><a href= +"#footnotetag25">(return)</a> +<p>Archbishop Wake thinks it not improbable that this book was +written by the same Hermas, of whom mention is made by St. +Paul.</p> +</blockquote> +<p>"Let us then remove from us double-heartedness and +faint-heartedness, and never at all doubt of supplicating any thing +from God; saying within ourselves, 'How can I, who have been guilty +of so many sins against Him, ask of the Lord and receive?' But with +thine whole heart turn to the Lord, and ask of Him without +doubting; and thou shalt know his great mercy, that He will not +forsake thee, but will fulfil the desire of thy soul. For God is +not as men are, a rememberer of evil, but is Himself one who +remembers not evil, and is moved with compassion towards his +creature. Do thou, therefore, cleanse thy heart of doubt, and ask +of Him, and thou shalt receive thy request. But when thou doubtest, +thou shalt not receive. For they who doubt towards God are the +double-hearted, and shall receive nothing whatever of their +desires. For those who are whole in the faith, ask every thing, +trusting in the Lord, and they receive because they ask nothing +doubting. [See St. James i. 6.] And if thou shouldest be tardy in +receiving, do not doubt in thy mind because thou dost not receive +soon the request of thy soul. For the cause of the tardiness of thy +receiving is some trial, or some transgression which thou knowest +not of. Do thou then <span class="pagenum"><a name="page78" id= +"page78"></a>{78}</span> not cease to offer the request of thy +soul, and thou shalt receive it. But if thou grow faint in asking, +accuse thyself, and not the Giver. For double-heartedness is a +daughter of the devil, and works much mischief towards the servants +of God. Do thou, therefore, take to thyself the faith that is +strong."</p> +<p>In the twelfth section of the ninth Similitude, in the third +book, in the midst of much to the same import, and of much, too, +which is strange and altogether unworthy of the pen from which the +previous quotation proceeded, he thus writes, as the Latin records +his words, the Greek of this passage having been lost.</p> +<p>"These all are messengers to be reverenced for their dignity. By +these, therefore, as it were by a wall, the Lord is girded round. +But the gate is the Son of God, who is the only way to God. For no +one shall enter in to God except by his Son." [Book iii. Simil. +2.]</p> +<p>On the subject of prayer, I cannot refrain from referring you to +a beautiful similitude, illustrative of the powerful and beneficial +effects of the intercession of Christians for each other. The +author compares a rich man, abounding in deeds of charity, to a +vine full of fruit supported by an elm. The elm seems not to bear +fruit at all; but by supporting the vine, which, without that +support, would bear no fruit to perfection, it may be said to bear +fruit itself. So the poor man, who has nothing to give in return +for the rich man's fruits of charity, beyond the support which his +prayers and praises ascending to God in his behalf will obtain, +confers a far more substantial benefit on the rich man than the +most liberal outpouring of alms from the rich can confer on the +poor. [Ibid.] Yet the writer, who <span class="pagenum"><a name= +"page79" id="page79"></a>{79}</span> had formed such strong notions +of the benefits mutually obtained by the prayers of Christians for +each other, says not a word about the intercession of saints and +angels, nor of our invoking them. He will not suffer us to be +deterred by any consciousness of our own transgressions from +approaching God Himself, directly and immediately ourselves; but He +bids us draw near ourselves to the throne and mercy seat of our +heavenly Father.</p> +<hr /> +<h4>ST. CLEMENT, BISHOP OF ROME.</h4> +<p>It is impossible to read the testimony borne by Eusebius, and +other most ancient writers, to the character and circumstances of +Clement, without feeling a deep interest in whatever production of +his pen may have escaped the ravages of time. "Third from the +Apostles," says Eusebius, "Clement obtained the bishopric of Rome; +one who had seen the Apostles and conversed with them, and had +still the sound of their preaching in his ears, and their tradition +before his eyes;—and not he alone, for many others<a id= +"footnotetag26" name="footnotetag26"></a><a href= +"#footnote26"><sup>26</sup></a> at that time were still living, who +had been taught by the Apostles. In the time of this Clement, no +small schism having arisen among the brethren in Corinth, the +Church in Rome sent a most important letter to the Corinthians, +urging them to return to peace, renewing <span class= +"pagenum"><a name="page80" id="page80"></a>{80}</span> their faith, +and [reminding them of] the tradition which had been so lately +received from the Apostles." [Euseb. Eccl. Hist. v. c. 6.]</p> +<blockquote class="footnote"><a id="footnote26" name= +"footnote26"></a><b>Footnote 26:</b><a href= +"#footnotetag26">(return)</a> +<p>See St. Paul to the Philippians, iv. 3. "And I entreat thee +also, true yoke-fellow, help those women which laboured with me in +the gospel, with Clement also, and with other my fellow-labourers, +whose names are in the book of life."</p> +</blockquote> +<p>Of the many works which have been attributed to Clement, it is +now generally agreed, that one, and only one, can be safely +received as genuine, whilst some maintain that even that one is not +altogether free from interpolations, if not itself spurious<a id= +"footnotetag27" name="footnotetag27"></a><a href= +"#footnote27"><sup>27</sup></a>. But though we must believe the +other works to have been assigned improperly to Clement; yet I have +not thought it safe to pass them by unexamined, both because some +of them are held in high estimation by writers of the Church of +Rome, and especially because whatever pen first composed them, of +their very great antiquity there can be entertained no reasonable +doubt. Indeed, the Apostolical Canons, and the Apostolical +Constitutions, both ascribed to Clement as their author, acting +under the direction of the Apostolic Council, stand first among the +records of the Councils received by the Church of Rome.</p> +<blockquote class="footnote"><a id="footnote27" name= +"footnote27"></a><b>Footnote 27:</b><a href= +"#footnotetag27">(return)</a> +<p>Archbishop Wake concludes that this first Epistle was written +shortly after the end of Nero's persecution, and before A.D. +70.</p> +</blockquote> +<p>To Clement's first Epistle to the Corinthians, now regarded by +many as the only genuine work of that primitive writer, the date of +which is considered by many to be about A.D. 90, Jerome bears this +very interesting testimony in his book on illustrious men:</p> +<p>"He, Clement, wrote in the person of the Church of Rome, to the +Church in Corinth, a very useful epistle, which is publicly read in +some places; in its character agreeing with St. Paul's Epistle to +the Hebrews, not only in the sense, but even in the words: and +indeed the resemblance is very striking in each." [Catalogus +Scriptorum Ecclesiasticorum, Jeron., vol. iv, part ii. p. 107, +edit. Benedict. Paris, 1706.]</p> +<span class="pagenum"><a name="page81" id="page81"></a>{81}</span> +<p>It is impossible to read this Epistle of one of the earliest +bishops of Christ's flock in the proper frame of mind, without +spiritual edification. A tone of primitive simplicity pervades it, +which is quite delightful. His witness to the redemption by the +atoning sacrifice of Christ's death, and to the life-giving +influences of the Spirit of grace, is clear, repeated, and direct. +His familiar acquaintance with the ancient Scriptures is very +remarkable; though we might not always acquiesce in the critical +accuracy of his application. His reference to the Epistles written +by St. Paul to the same Church at Corinth that he was then +addressing, affords one of those unobtrusive and undesigned +collateral evidences to the Holy Scriptures, which are as abundant +in the primitive writings, as they are invaluable. No one can read +this Epistle of Clement, without acquiescing in the expression of +Jerome, that it is "very admirable."</p> +<p>Perhaps in the present work the Epistle of Clement becomes even +more interesting from the circumstance of his having been a bishop +of the Church founded by the Apostles themselves in the very place +where that Church exists, to whose members this inquiry is more +especially addressed. In his writings I have searched diligently +for every expression which might throw light upon the opinions and +practice either of the author or of the Church in whose name he +wrote; of the Church which he addressed, or of the Catholic Church +at large to which he refers, on the subject of our inquiry. So far, +however, from any word occurring, which could be brought to bear in +favour of the adoration of saints and angels, or of any +supplication to them for their succour or their prayers, the +peculiar turn and character of his Epistle in many parts seems to +supply <span class="pagenum"><a name="page82" id= +"page82"></a>{82}</span> more than negative evidence against the +prevalence of any such belief or practice. Clement speaks of +angels; he speaks of the holy men of old, who pleased God, and were +blessed, and were taken to their reward; he speaks of prayer; he +urges to prayer; he specifies the object of our prayers; he +particularizes the subjects of our prayers; but there is not the +most distant allusion to the saints and angels as persons to whom +supplications could be addressed. Pray for yourselves (such are the +sentiments of this holy man); pray for your brethren who have +fallen from their integrity; pray to God Almighty, for the sake of +his Son, and your prayer will be heard and granted. Of any other +intercessor or advocate, angel, saint, or Virgin Mother; of any +other being to whom the invocations of the faithful should be +offered, Clement seems to have had no knowledge. Could this have +been so, if those who received the Gospel from the very +fountain-head had been accustomed to pray to those holy men who had +finished their course on earth, and were gone to their reward in +heaven? Clement invites us to contemplate Enoch, and Abraham, and +David, and Elijah, and Job, with many of their brethren in faith +and holiness; he bids us look to them with reverence and gratitude, +but it is only to imitate their good examples. He tells us to think +of St. Paul and St. Peter and their brethren in faith and holiness; +but it is in order to listen to their godly admonitions, and to +follow them in all pious obedience to the will of our heavenly +Father, as they followed Christ. I must content myself with a very +few brief extracts from this Epistle<a id="footnotetag28" name= +"footnotetag28"></a><a href="#footnote28"><sup>28</sup></a>:</p> +<blockquote class="footnote"><a id="footnote28" name= +"footnote28"></a><b>Footnote 28:</b><a href= +"#footnotetag28">(return)</a> +<p>I am induced to mention here that two Epistles, ascribed to St. +Clement, written in Arabic, and now appended to Wetstein's Greek +Testament (Amsterdam, 1751), are believed by many to be genuine, +whilst others say they are spurious. At all events they are +productions of the earliest times. The manuscript was procured at +Constantinople. I have examined the Latin translation carefully, +and in some points submitted my doubts to a very learned Syriac +scholar. The general subject is the conduct of those who have +professed celibacy, whilst of the invocation of saints no trace +whatever is to be found. The passages most closely bearing on the +point before us are to the following effect:</p> +<p>The writer urges Christians to be careful to maintain good +works, especially in the cause of charity, visiting the sick and +afflicted, praying with them, and praying for them, and persevering +always in prayer; asking and seeking of God in joy and +watchfulness, without hatred or malice. In the Lord's husbandry, he +says, it well becomes us to be good workmen, who are like the +Apostles, imitating the Father, the Son, and the Holy Ghost, who +are ever anxious for the salvation of men.</p> +<p>"Therefore (he adds, at the close of the first of these +Epistles) let us look to and imitate those faithful ones, that we +may behave ourselves as is meet in the Lord. So shall we serve the +Lord, and please him, in righteousness and justice without a stain. +Finally, farewell in the Lord, and rejoice in the Lord, all ye holy +ones. Peace and joy be with you from God the Father, by Jesus +Christ our Lord."</p> +</blockquote> +<span class="pagenum"><a name="page83" id="page83"></a>{83}</span> +<p>Ch. 21. "Take heed, beloved, lest the many loving-kindnesses of +the Lord prove our condemnation, if we do not live as is worthy of +him, nor do with one accord what is good and well-pleasing in his +sight.... Let us consider how nigh to us he is, and that nothing of +our thoughts or reasonings is concealed from him. Justice it is +that we should not become deserters from his will.... Let us +venerate the Lord Jesus, whose blood was given for us."</p> +<p>Ch. 29. "Let us then approach him in holiness of soul, lifting +up holy and undefiled hands towards him; loving our merciful and +tender Father who hath made us a portion of his elect."</p> +<span class="pagenum"><a name="page84" id="page84"></a>{84}</span> +<p>Ch. 36. "This is the way, beloved, in which we find Jesus Christ +our salvation, the chief-priest of our offerings, our protector, +and the succourer of our weakness. By him let us look stedfastly to +the heights of heaven; by him let us behold his most high and +spotless face: by him the eyes of our heart are opened; by him our +ignorant and darkened minds shoot forth into his marvellous light; +by him the Supreme Governor willed that we should taste immortal +knowledge: who, being the brightness of his magnificence, is so +much greater than the angels, as he hath by inheritance obtained a +more excellent name than they."</p> +<p>Ch. 49. "He who hath love in Christ, let him keep the +commandments of Christ. Who can tell of the bond of the love of +God? The greatness of his goodness who can adequately express?... +Love unites us to God.... By love the Lord took us; by the love +which he had for us Christ our Lord gave his blood for us by the +will of God, and his flesh for our flesh, and his life for our +lives."</p> +<p>Ch. 56. "Let us pray for those who are in any transgression, +that meekness and humility may be granted to them; that they may +submit, not to us, but to the will of God; for thus to them will +the remembrance towards God and the saints, with mercies, be +fruitful and perfect<a id="footnotetag29" name= +"footnotetag29"></a><a href="#footnote29"><sup>29</sup></a>."</p> +<blockquote class="footnote"><a id="footnote29" name= +"footnote29"></a><b>Footnote 29:</b><a href= +"#footnotetag29">(return)</a> +<p>The original is obscure, and has been variously rendered, +[Greek: outos gar estai autois egkarpos kai teleia hae pros ton +theon kai tous hagious met oiktirmon mneia.] The Editor refers his +readers to Rom. xii. 13. "Distributing to the necessity of saints." +The received translation is this, "Sic enim erit ipsis fructuosa et +perfecta quæ est apud Deum et sanctos cum misericordia +recordatio."</p> +</blockquote> +<p>Ch. 58. "The all-seeing God, the Sovereign Ruler <span class= +"pagenum"><a name="page85" id="page85"></a>{85}</span> of spirits, +and the Lord of all flesh, who hath chosen the Lord Jesus, and us +through him, to be a peculiar people; grant to every soul that +calleth on his glorious and holy name, faith, fear, peace, +patience, long-suffering, self-control, purity, and temperance, to +the good pleasure of his name, through our high-priest and +protector Jesus Christ; through whom to him be glory and majesty, +dominion and honour, now and for ever and ever, world without end. +Amen."</p> +<hr /> +<h4>SAINT IGNATIUS.</h4> +<p>This martyr to the truth as it is in Jesus sealed that truth +with his blood about seventy years after the death of our Lord. +From Antioch in Syria, of which place he was bishop, he was sent to +the imperial city, Rome; and there he ended his mortal career by a +death which he had long expected, and which he was prepared to meet +not only with resignation to the Divine will, but even with joy and +gladness. His Epistles are written with much of the florid +colouring of Asiatic eloquence; but they have all the raciness of +originality, and they glow with that Christian fervour and charity +which compels us to love him as a father and a friend, a father and +friend in Christ. The remains of this apostolic father I have +carefully studied, with the single view of ascertaining whether any +vestige, however faint, might be traced in him of the invocation of +saints and angels; but I can find none. Neither here, nor in the +case of any of the apostolical fathers, whose remains we are +examining, have I contented myself with merely ascertaining that +they bear no direct and palpable evidence; I have always +endeavoured to find, and then thoroughly to sift, any expressions +which might with <span class="pagenum"><a name="page86" id= +"page86"></a>{86}</span> the slightest plea of justification be +urged in testimony of primitive belief and practice sanctioning the +invocation of saints. I find none. Brethren of the Church of Rome, +search diligently for yourselves; "I speak as to wise men: Judge ye +what I say."</p> +<p>The remains of Ignatius offer to us many a passage on which a +Christian pastor would delight to dwell: but my province here is +not to recommend his works to the notice of Christians; I am only +to report the result of my inquiries touching the matter in +question; and as bearing on that question, the following extracts +will not be deemed burdensome in this place:—</p> +<p>In his Epistle to the Ephesians, exhorting Christians to united +prayer, he says, "For if the prayer of one or two possesses such +strength, how much more shall the prayer both of the bishop and of +the whole Church?" [Page 13. § 5-7.] "For there is one +physician of a corporeal and a spiritual nature, begotten and not +begotten; become God in the flesh, true life in death, both from +Mary and from God; first liable to suffering, and then incapable of +suffering." [In the majority of the manuscripts the reading is, "in +an immortal true life."]</p> +<p>Here we must observe that these Epistles of Ignatius have come +down to us also in an interpolated form, abounding indeed with +substitutions and additions, but generally resembling paraphrases +of the original text. Of the general character of that +supposititious work, two passages corresponding with our quotations +from the genuine productions of Ignatius may give a sufficiently +accurate idea. The first passage above quoted is thus paraphrased: +"For if the prayer of one or two possesses <span class= +"pagenum"><a name="page87" id="page87"></a>{87}</span> such +strength that Christ stands among them, how much more shall the +prayer both of the bishop and of the whole Church, ascending with +one voice to God, induce him to grant all their requests made in +Jesus Christ?" [Page 47. c. 5.] The paraphrase of the second is +more full: "Our physician is the only true God, ungenerated and +unapproachable; the Lord of all things, but the Father and +Generator of the only-begotten Son. We have also as our physician +our Lord God, Jesus Christ, who was before the world, the +only-begotten Son and the Word, but also afterwards man of the +Virgin Mary; 'for the Word was made flesh.' He who was incorporeal, +now in a body; he who could not suffer, now in a body capable of +suffering; he who was immortal in a mortal body, life in +corruption—in order that he might free our immortal souls +from death and corruption, and heal them, diseased with ungodliness +and evil desires as they were." [Page 48. c. 7.]</p> +<p>It must here be observed, that though these are indisputably not +the genuine works of Ignatius, but were the productions of a later +age, yet no trace is to be found in them of the doctrine, or +practice, of the invocation of saints. In this point of view their +testimony is nothing more nor less than that of an anonymous +paraphrast, who certainly had many opportunities of referring to +that doctrine and practice; but who by his total silence seems to +have been as ignorant of them as the author himself whose works he +is paraphrasing.</p> +<p>To return to his genuine works: In his Epistle to the Magnesians +we find these expressions: "For as the Lord did nothing without the +Father, being one with <span class="pagenum"><a name="page88" id= +"page88"></a>{88}</span> him, neither by himself, nor by his +Apostles; so neither do ye any thing without the bishop and +priests, nor attempt to make any thing appear reasonable to +yourselves individually. But at one place be there one prayer, and +one supplication, one mind, one hope in love, in blameless +rejoicing: Jesus Christ is one; than which nothing is better. All, +then, throng as to one temple, as to one altar, as to one Jesus +Christ, who proceeded from one Father, and is in one, and returned +to one." [Page 19. § 7.] Again he says, "Remember me in your +prayers, that I may attain to God. I am in need of your united +prayer in God, and of your love."</p> +<p>In his Epistle to the Trallians, he expresses himself in words +to which no Anglican Catholic would hesitate to respond: "Ye ought +to comfort the bishop, to the honour of God, and of Jesus Christ, +and of the Apostles." [Page 25. § 12.] He speaks in this +Epistle with humility and reverence of the powers and hosts of +heaven; but he makes no allusion to any religious worship or +invocation of them.</p> +<p>The following extract is from his Epistle to the Philadelphians: +"My brethren, I am altogether poured forth in love for you; and in +exceeding joy I make you secure; yet not I, but Jesus Christ, bound +in whom I am the more afraid, as being already seized<a id= +"footnotetag30" name="footnotetag30"></a><a href= +"#footnote30"><sup>30</sup></a>; but your prayer to God will +perfect me, that I may obtain the lot mercifully assigned to me. +Betaking myself to the Gospel as to the flesh of Jesus, and to the +Apostles as the presbytery of the Church; let us also love the +prophets, because they also have proclaimed the Gospel, and hoped +in him, and waited for him; in whom also <span class= +"pagenum"><a name="page89" id="page89"></a>{89}</span> trusting, +they were saved in the unity of Jesus Christ, being holy ones +worthy of love and admiration, who have received testimony from +Jesus Christ, and are numbered together in the Gospel of our common +hope." [Page 32. § 5.]</p> +<blockquote class="footnote"><a id="footnote30" name= +"footnote30"></a><b>Footnote 30:</b><a href= +"#footnotetag30">(return)</a> +<p>This clause is very obscure, and perhaps imperfect.</p> +</blockquote> +<p>I am induced to add the paraphrase on this passage also. "My +brethren, I am very much poured out in loving you, and with +exceeding joy I make you secure; not I, but by me, Jesus Christ, in +whom bound I am the more afraid. For I am yet not perfected, but +your prayer to God will perfect me; so that I may obtain that to +which I was called, flying to the Gospel as the flesh of Jesus +Christ, and to the Apostles as the presbytery of the Church. And +the prophets also I love, as persons who announce Christ, as +partaking of the same spirit with the Apostles. For just as the +false prophets and false apostles have drawn one and the same +wicked and deceitful and seducing spirit, so also the prophets and +the apostles, one and the same holy spirit, good, leading, true, +and instructing. For one is the God of the Old and the New +Testament. One is Mediator between God and man, for the production +of the creatures endued with reason and perception, and for the +provision of what is useful, and adapted to them: and one is the +Comforter who wrought in Moses and the prophets and the apostles. +All the saints therefore were saved in Christ, hoping in him, and +waiting for him; and through him they obtained salvation, being +saints worthy of love and of admiration, having obtained a +testimony from Jesus Christ in the Gospel of our common hope." +[Page 81. § 5.]</p> +<p>In his Epistle to the Romans he speaks to them of his own prayer +to God, and repeatedly implores them <span class="pagenum"><a name= +"page90" id="page90"></a>{90}</span> to pray for him. "Pray to +Christ for me, that by these instruments [the teeth of the wild +beasts] I may become a sacrifice of God. I do not, as Peter and +Paul, command you: they were Apostles, I am a condemned man. They +were free; but I am still a servant. Yet if I suffer, I shall +become the freedman of Jesus Christ, and shall rise again free: and +now in my bonds I learn to covet nothing." [Page 28. § 4.] +Again he says, "Remember the Church in Syria in your prayers." +[Page 30. § 9.] He prays for his fellow-labourers in the Lord: +he implores them to approach the throne of grace with supplications +for mercy on his own soul. Of prayer to saint or angel he says +nothing. Of any invocation offered to them by himself or his +fellow-believers, Ignatius appears entirely ignorant.</p> +<hr /> +<h4>SAINT POLYCARP.</h4> +<p>The only remaining name among those, whom the Church has +reverenced as apostolical fathers, is the venerable Polycarp. He +suffered martyrdom by fire, at a very advanced age, in Smyrna, +about one hundred and thirty years after his Saviour's death. Of +Polycarp, the apostolical bishop of the Catholic Church of Smyrna, +only one Epistle has survived. It is addressed to the Philippians. +In it he speaks to his brother Christians of prayer, constant, +incessant prayer; but the prayer of which he speaks is supplication +addressed only to God<a id="footnotetag31" name= +"footnotetag31"></a><a href="#footnote31"><sup>31</sup></a>. He +marks out for our imitation the good example of St. Paul and the +other Apostles; assuring us that they had not run in vain, +<span class="pagenum"><a name="page91" id="page91"></a>{91}</span> +but were gone to the place prepared for them by the Lord, as the +reward of their labours. But not one word does he utter bearing +upon the invocation of saints in prayer; he makes no allusion to +the Virgin Mary.</p> +<blockquote class="footnote"><a id="footnote31" name= +"footnote31"></a><b>Footnote 31:</b><a href= +"#footnotetag31">(return)</a> +<p>[Greek: deaesesin aitoumenoi ton pantepoptaen Theon.] Sect +7.</p> +</blockquote> +<p>Before we close our examination of the recorded sentiments of +the apostolical fathers on the immediate subject of our inquiry, we +must refer, though briefly, to the Epistle generally received as +the genuine letter from the Church of Smyrna to the neighbouring +Churches, narrating the martyrdom of Polycarp. It belongs, perhaps, +more strictly to this place than to the remains of Eusebius, +because, together with the sentiments of his contemporaries who +witnessed his death and dictated the letter, it purports to contain +the very words of the martyr himself in the last prayer which he +ever offered upon earth. With some variations from the copy +generally circulated, this letter is preserved in the works of +Eusebius. [Euseb. Paris, 1628, dedicated to the Archbishop by +Franciscus Vigerus.] On the subject of our present research the +evidence of this letter is not merely negative. So far from +countenancing any invocation of saint or martyr, it contains a +remarkable and very interesting passage, the plain common-sense +rendering of which bears decidedly against all exaltation of +mortals into objects of religious worship. The letter, however, is +too well known to need any further preliminary remarks; and we must +content ourselves with such references and extracts as may appear +to bear most directly on our subject.</p> +<p>"The Church of God, which is in Smyrna, to the Church in +Philomela, and to all the branches [Greek: paroikais] <span class= +"pagenum"><a name="page92" id="page92"></a>{92}</span> of the holy +Catholic Church dwelling in any place, mercy, peace, and love of +God the Father, and our Lord Jesus Christ be multiplied." [Book i. +Hist. iv. c. xv. p. 163.]</p> +<p>"The Proconsul, in astonishment, caused it to be proclaimed +thrice, Polycarp has confessed himself to be a Christian. On this +they all shouted, that the Proconsul should let a lion loose on +Polycarp. But the games were over, and that could not be done: they +then with one accord insisted on his being burnt alive."</p> +<p>Polycarp, before his death, offered this prayer, or rather +perhaps we should call it this thanksgiving, to God for his mercy +in thus deeming him worthy to suffer death for the truth, "Father +of thy beloved and blessed Son Jesus Christ, by whom we have +received our knowledge concerning thee, the God of angels and +power, and of the whole creation, and of the whole family of the +just, who live before thee; I bless thee because thou hast deemed +me worthy of this day and this hour to receive my portion among the +number of the martyrs, in the cup of Christ, to the resurrection +both of soul and body in the incorruption of the Holy Ghost; among +whom may I be received before thee this day in a rich and +acceptable sacrifice, even as thou, the true God, who canst not +lie, foreshowing and fulfilling, hast beforehand prepared. For +this, and for all I praise thee, I bless thee; I glorify thee, +through the eternal high-priest Jesus Christ thy beloved Son, +through whom to thee, with him in the Holy Ghost, be glory both now +and for future ages. Amen."</p> +<p>(I cannot help suggesting a comparison between the prayer of +this primitive martyr bound to the stake, with the prayer of Thomas +Becket, of Canterbury, as stated in the ancient services for his +day, when he was murdered in his own cathedral, to which we shall +hereafter refer at length. The comparison will impress us with the +difference between religion and superstition, between the purity of +primitive Christian worship, and the unhappy corruptions of a +degenerate age. "To God and the Blessed Mary, and Saint Dionysius, +and the holy patrons of this Church, I commend myself and the +Church.")</p> +<span class="pagenum"><a name="page93" id="page93"></a>{93}</span> +<p>After his death, the narrative proceeds, "But the envious +adversary of the just observed the honour put upon the greatness of +his testimony, [or of his martyrdom [Greek: to megethos autou taes +marturias],] and his blameless life from the first, and knowing +that he was now crowned with immortality, and the prize of +undoubted victory, resisted, though many of us desired to take his +body, and have fellowship with his holy flesh. Some then suggested +to Nicetes, the father of Herod, and brother of Dalce, to entreat +the governor not to give his body, 'Lest,' said he, 'leaving the +crucified One they should begin to worship this man [Greek: +sebein];' and this they said at the suggestion and importunity of +the Jews, who also watched us when we would take the body from the +fire. This they did, not knowing that we can never either leave +Christ, who suffered for the salvation of all who will be saved in +all the world, or worship any other." [The Paris translation adds +"ut Deum."] "For him being the Son of God we worship [Greek: +proskunumen], but the martyrs, as disciples and imitators of our +Lord, we worthily love<a id="footnotetag32" name= +"footnotetag32"></a><a href="#footnote32"><sup>32</sup></a>, +because of their pre-eminent [Greek: anuperblaeton] good-will +towards their <span class="pagenum"><a name="page94" id= +"page94"></a>{94}</span> own king and teacher, with whom may we +become partakers and fellow-disciples."</p> +<blockquote class="footnote"><a id="footnote32" name= +"footnote32"></a><b>Footnote 32:</b><a href= +"#footnotetag32">(return)</a> +<p>[Greek: axios agapomen]. Ruffinus translates it by "diligimus et +veneramur," and it is so quoted by Bellarmin.</p> +</blockquote> +<p>"The centurion, seeing the determination of the Jews, placed him +in the midst, and burnt him as their manner is. And thus we +collecting his bones, more valuable than precious stones, and more +esteemed than gold, we deposited them where it was meet. There, as +we are able, collecting ourselves together in rejoicing and +gladness, the Lord will grant to us to observe the birth-day of his +martyrdom, for the remembrance of those who have before undergone +the conflict, and for exercise and preparation of those who are to +come." [Greek: hos dunaton haemin sunagomenois en agalliasei kai +chara parexei ho Kurios epitelein taen tou martyriou autou haemeran +genethlion, eis te ton proaethlaekoton mnaemaen, kai ton mellonton +askaesin te kai hetoimasian.]</p> +<p>In this relic of primitive antiquity, we have the prayer of a +holy martyr, at his last hour, offered to God alone, through Christ +alone. Here we find no allusion to any other intercessor; no +commending of the dying Christian's soul to saint or angel. Here +also we find an explicit declaration, that Christians offered +religious worship to no one but Christ, whilst they loved the +martyrs, and kept their names in grateful remembrance, and honoured +even their ashes when the spirit had fled. Polycarp pleads no other +merits; he seeks no intercession; he prays for no aid, save only +his Redeemer's. Here too we find, that the place of a martyr's +burial was the place which the early Christians loved to frequent; +but then we are expressly told with what intent they met +there,—not, as in later times, to invoke the departed spirit +of the martyr, but to call to mind, in grateful remembrance, the +sufferings of those who had already endured the awful struggle; and +by <span class="pagenum"><a name="page95" id= +"page95"></a>{95}</span> their example to encourage and prepare +other soldiers of the cross thereafter to fight the good fight of +faith; assured that they would be more than conquerors through Him +who loved them.</p> +<hr /> +<p>We have now examined those works which are regarded by us all, +whether of the Roman or Anglican Church, as the remains of +apostolical fathers,—Christians who, at the very lowest +calculation, lived close upon the Apostles' time, and who, +according to the firm conviction of many, had all of them conversed +with the Apostles, and heard the word of truth from their mouths. I +do from my heart rejoice with you, that these holy men bear direct, +clear, and irrefragable testimony to those fundamental truths which +the Church of Rome and the Church of England both hold +inviolate—the doctrine of the ever-blessed Trinity, with its +essential and inseparable concomitants, the atonement by the blood +of a crucified Redeemer, and the vivifying and sanctifying +influences of the Holy Spirit.</p> +<p>Supposing for a moment no trace of such fundamental doctrines +could be discovered in these writings, would not the absence of +such vestige have been urged by those who differ from us, as a +strong argument that the doctrine of the ever-blessed Trinity was +an innovation of a later date; and would not such an argument have +been urged with reason? How, in plain honesty, can we avoid coming +to the same conclusion on the subject of the invocation of saints? +If the doctrine and the practice of praying to saints, or to +angels, for their succour, or even their intercession, had been +known <span class="pagenum"><a name="page96" id= +"page96"></a>{96}</span> and recognised, and approved and acted +upon by the Apostles, and those who were the very disciples of the +Apostles, not only deriving the truth from their written works, but +having heard it from their own living tongue,—in the nature +of things would not some plain, palpable, intelligible, and +unequivocal indications of it have appeared in such writings as +these; writings in which much is said of prayer, of intercessory +prayer, of the one object of prayer, of the subjects of prayer, of +the nature of prayer, the time and place of prayer, the spirit in +which we are to offer prayer, and the persons for whom we ought to +pray? Does it accord with common sense, and common experience, with +what we should expect in other cases, with the analogy of history, +and the analogy of faith, that we should find a profound and total +silence on the subject of any prayer or invocation to saints and +angels, if prayer or invocation of saints and angels had been +recognised, approved, and practised by the primitive Church?</p> +<p>At the risk of repetition, or surplusage, I would beg to call +your attention to one point in this argument. I am far from saying +that no practice is apostolical which cannot be proved from the +writings of these apostolical fathers: that would be a fallacy of +an opposite kind. I ground my inference specifically and directly +on the fact, that these writers are full, and copious, and +explicit, and cogent on the nature and duty of prayer and +supplications, as well for public as for private blessings; and of +intercessions by one Christian for another, and for the whole race +of mankind no less than for mercy on himself; and yet though +openings of every kind palpably offered themselves for a natural +introduction of the subject, there is in no one single instance any +reference or allusion to the <span class="pagenum"><a name="page97" +id="page97"></a>{97}</span> invocation of saint or angel, as a +practice either approved or even known.</p> +<p>When indeed I call to mind the general tendency of the natural +man to multiply to himself the objects of religious worship, and to +create, by the help of superstition, and the delusive workings of +the imagination, a variety of unearthly beings whose wrath he must +appease, or whose favour he may conciliate; when I reflect how +great is the temptation in unenlightened or fraudulent teachers to +accommodate the dictates of truth to the prejudices and desires of +those whom they instruct, my wonder is rather that Christianity was +so long preserved pure and uncontaminated in this respect, than +that corruptions should gradually and stealthily have mingled +themselves with the simplicity of Gospel worship. That tendency is +plainly evinced by the history of every nation under heaven: Greek +and Barbarian, Egyptian and Scythian, would have their gods many, +and their lords many. From one they would look for one good; on +another they would depend for a different benefit, in mind, body, +and estate. Some were of the highest grade, and to be worshipped +with supreme honours; others were of a lower rank, to whom an +inferior homage was addressed; whilst a third class held a sort of +middle place, and were approached with reverence as much above the +least, as it fell short of the greatest. In the heathen world you +will find exact types of the dulia, the hyperdulia, and the latria, +with which unhappily the practical theology of modern Christian +Rome is burdened. Indeed, my wonder is, that under the Christian +dispensation, when the household and local gods, the heathen's +tutelary deities, and the genii, had been dislodged by the light of +the Gospel, saints and angels had not at a much <span class= +"pagenum"><a name="page98" id="page98"></a>{98}</span> earlier +period been forced by superstition to occupy their room.</p> +<p>We shall be led to refer to some passages in the earliest +Christian writers, especially in Origen, which bear immediately on +this point, representing in strong but true colours the futility of +deeming a multitude of inferior divinities necessary for the +dispensation of benefits throughout the universe, whose good +offices we must secure by acts of attention and worship. I +anticipate the circumstance in this place merely to show that the +tendency of the human mind, clinging to a variety of preternatural +protectors and benefactors, was among the obstacles with which the +first preachers of the Gospel had to struggle. In the proper place +I shall beg you to observe how hardly possible it would have been +for those early Christian writers, to whom I have referred above, +to express themselves in so strong, so sweeping, and so unqualified +a manner, had the practice of applying by invocation to saints and +angels then been prevalent among the disciples of the Cross.</p> +<p>We may, I believe, safely conclude, that in these primitive +writings, which are called the works of the Apostolical Fathers, +there is no intimation that the present belief and practice of the +Church of Rome were received, or even known by Christians. The +evidence is all the other way. Indeed, Bellarmin, though he appeals +to these remains for other purposes, and boldly asserts that "all +the fathers, Greek and Latin, with unanimous consent, sanction and +teach the adoration of saints and angels," yet does not refer to a +single passage in any one of these remains for establishing this +point. He cites a clause from the spurious work strangely ascribed +to Dionysius the Areopagite, which was the forged production, as +the learned are all <span class="pagenum"><a name="page99" id= +"page99"></a>{99}</span> agreed, of some centuries later; and he +cites a pious sentiment of Ignatius, expressing his hope that by +martyrdom he might go to Christ, and thence he infers that Ignatius +believed in the immediate transfer of the soul from this life to +glory and happiness in heaven, though Ignatius refers there +distinctly to the resurrection. [Epist. ad Rom. c. iv. See above, +p. 90.] But Bellarmin cites no passage whatever from these remains +to countenance the doctrine and practice of the adoration of saints +and angels.</p> +<span class="pagenum"><a name="page100" id= +"page100"></a>{100}</span> +<hr /> +<h3><a name="chap1-4" id="chap1-4">CHAPTER IV.</a></h3> +<h4><a name="sect1-4-1" id="sect1-4-1">SECTION I.</a>—THE +EVIDENCE OF JUSTIN MARTYR.</h4> +<p>Justin, who flourished about the year 150, was trained from his +early youth in all the learning of Greece and of Egypt. He was born +in Palestine, of heathen parents; and after a patient examination +of the evidences of Christianity, and a close comparison of them +with the systems of philosophy with which he had long been +familiar, he became a disciple of the Cross. In those systems he +found nothing solid, or satisfactory; nothing on which his mind +could rest. In the Gospel he gained all that his soul yearned for, +as a being destined for immortal life, conscious of that destiny, +and longing for its accomplishment. His understanding was +convinced, and his heart was touched; and regardless of every +worldly consideration, and devoted to the cause of truth, he openly +embraced Christianity; and before kings and people, Jews and +Gentiles, he pleaded the religion of the crucified One with +unquenchable zeal and astonishing power. The evidence of such a man +on any doctrine <span class="pagenum"><a name="page101" id= +"page101"></a>{101}</span> connected with our Christian faith must +be looked to with great interest.</p> +<p>In the volumes which contain Justin's works we find "Books of +Questions," in which many inquiries, doubts, and objections, as +well of Jews as of Gentiles, are stated and answered. It is agreed +on all sides that these are not the genuine productions of Justin, +but the work of a later hand. Bellarmin appeals to them, +acknowledging at the same time their less remote origin. The +evidence, indeed, appears very strong, which would lead us to +regard them as the composition of a Syrian Christian, and assign to +them the date of the fifth century; and as offering indications of +the opinions of Christians at the time of their being put together, +they are certainly interesting documents. When fairly quoted, the +passages alleged in defence of the invocation of saints, so far +from countenancing the practice, assail irresistibly that +principle, which, with other writers, Bellarmin himself confesses +to be the foundation of that doctrine. For these Books of Questions +assert that the souls of the faithful are not yet in glory with +God, but are reserved in a separate state, apart from the wicked, +awaiting the great day of final and universal doom. In answer to +Question 60, the author distinctly says:—"Before the +resurrection the recompense is not made for the things done in this +life by each individual." [Quæstiones et Responsiones ad +Orthodoxos, p. 464.]</p> +<p>In reply to the 75th Question, inquiring into the condition of +man after death, this very remarkable answer is +returned:—</p> +<p>"The same relative condition which souls have with the body now, +they have not after the departure from the body. For here all the +circumstances of the union <span class="pagenum"><a name="page102" +id="page102"></a>{102}</span> are in common to the just and the +unjust, and no difference is in them in this respect,—as to +be born and to die, to be in health and to be in sickness, to be +rich and to be poor, and the other points of this nature. But after +the departure from the body, forthwith takes place the distinction +of the just and the unjust: for they are conducted by the angels to +places corresponding with their deserts: the souls of the just to +paradise, where is the company and the sight of angels and +archangels, and also, by vision, of the Saviour Christ, according +to what is said, 'Being absent from the body, and present with the +Lord;' and the souls of the unjust to the places in hades, +according to what is said of Nebucodonosor king of Babylon, 'Hades +from beneath hath been embittered, meeting thee.'—And in the +places corresponding with their deserts they are kept in ward unto +the day of the resurrection and of retribution." [Page 469.]</p> +<p>I much regret to observe that Bellarmin omits to quote the +latter part of this passage, stopping short with an "&c." at +the words <i>hades</i>, or <i>inferorum loca</i>, although the +whole of the writer's testimony in it turns upon the very last +clause. [Bellarmin, c. iv. p. 851. "Improborum autem ad inferorum +loca."]</p> +<p>The next question (76) runs thus: "If the retribution of our +deeds does not take place before the resurrection, what advantage +accrued to the thief that his soul was introduced into paradise; +especially since paradise is an object of sense, and the substance +of the soul is not an object of sense?</p> +<p>"Answer. It was an advantage to the thief entering into paradise +to learn by fact the benefits of the faith by which he was deemed +worthy of the assembly of the <span class="pagenum"><a name= +"page103" id="page103"></a>{103}</span> saints, in which he is kept +till the day of judgment and restitution; and he has the perception +of paradise by that which is called intellectual perception, by +which souls see both themselves and the things under them, and +moreover also the angels and demons. For a soul doth not perceive +or see a soul, nor an angel an angel, nor a demon a demon; except +that according to the said intellectual perception they see both +themselves and each other, and moreover also all corporeal +objects." [Page 470.]</p> +<p>On this same point I must here subjoin a passage from one of +Justin's own undisputed works. In his Dialogue with Trypho the Jew, +sect. 5, he says, "Nevertheless I do not say that souls all die; +for that were in truth a boon to the wicked. But what? That the +souls of the pious remain somewhere in a better place, and the +unjust and wicked in a worse, waiting for the time of judgment, +when it shall be: thus the one appearing worthy of God do not die +any more; and the others are punished as long as God wills them +both to exist and to be punished." [Page 107.]</p> +<p>Not only so; Justin classes among renouncers of the faith those +who maintain the doctrine which is now acknowledged to be the +doctrine of the Church of Rome, and to be indispensable as the +groundwork of the adoration of saints. In his Trypho, sect. 80, he +states his sentiment thus strongly: "If you should meet with any +persons called Christians, who confess not this, but dare to +blaspheme the God of Abraham, the God of Isaac, and the God of +Jacob, and say there is no resurrection of the dead ([Greek: +nekron]), but that their souls, at the very time of their death, +are taken up into heaven; do not regard them as Christians." [Page +178.]</p> +<span class="pagenum"><a name="page104" id= +"page104"></a>{104}</span> +<p>This, according to Bellarmin's own principle, is fatal evidence: +if the redeemed and the saints departed are not in glory with God +already, they cannot intercede with him for men. On the subject, +however, of worship and prayer, Justin Martyr has left us some +testimonies as to the primitive practice, full of interest in +themselves, independently of their bearing on the points at issue. +At the same time I am not aware of a single expression which can be +so construed as to imply the doctrine or practice among Christians +of invoking the souls of the faithful. He speaks of public and +private prayer; he offers prayer, but the prayer of which he +speaks, and the prayer which he offers are to God alone; and he +alludes to no advocate or intercessor in heaven, except only the +eternal Son of God himself. In his first Apologia (or Defence +addressed to the Emperor Antoninus Pius) he thus describes the +proceedings at the baptism of a convert:—</p> +<p>"Now, we will explain to you how we dedicate ourselves to God, +being made new by Christ.... As many as are persuaded, and believe +the things which by us are taught and declared to be true, and who +promise that they can so live, are taught to pray and implore, with +fasting, forgiveness of God for their former sins, we ourselves +joining with them in fasting and prayer; and then they are taken by +us to a place where there is water, and by the same manner of +regeneration as we ourselves were regenerated, they are +regenerated; for they undergo this washing in the water in the name +of God the Father and Lord of all, and of our Saviour Jesus Christ, +and of the Holy Ghost." [Apol. i. sect 61, page 79.]</p> +<p>The following is his description of the Christian <span class= +"pagenum"><a name="page105" id="page105"></a>{105}</span> +Eucharist, subsequently to the baptism of a convert: "Afterwards we +conduct him to those who are called brethren, where they are +assembled together to offer earnestly our united prayers for +ourselves and for the enlightened one [the newly baptized convert], +and for all others every where, that we, having learned the truth, +may be thought worthy to be found in our deeds good livers, and +keepers of the commandments, that we may be saved with the +everlasting salvation. Having ceased from prayers, we salute each +other with a kiss; and then bread is brought to him who presides +over the brethren, and a cup of water and wine; and he taking it, +sends up prayer and praise to the Father of all, through the name +of the Son and the Holy Spirit; and offers much thanksgiving for +our being thought by him worthy of these things. When he has +finished the prayers and thanksgivings, all the people present +respond, saying, 'Amen.' Now, Amen in the Hebrew tongue means, 'So +be it.' And when the presider has given thanks, and all the people +have responded, those who are called Deacons among us give to every +one present to partake of the bread and wine and water that has +been blessed, and take some away for those who were not present." +[Sect. 65. p. 82.]</p> +<p>The following is Justin's account of their worship on the Lord's +day: "In all our oblations we bless the Creator of all things, +through his Son Jesus Christ, and through the Holy Spirit. And upon +the day called Sunday, there is an assembly of all who dwell in the +several cities or in the country, in one place where the records of +the apostles, or the writings of the prophets are read, as time +allows. When the reader has ceased, <span class="pagenum"><a name= +"page106" id="page106"></a>{106}</span> the presider makes a +discourse for the edification of the people, and to animate them to +the practice of such excellent things [or the imitation of such +excellent persons]. At the conclusion we all rise up together and +pray; and, as we have said, when we have ceased from prayer, the +bread and wine and water are brought forward, and the presider +sends up prayer and thanksgiving alike, to the utmost of his power. +And the people respond, saying, Amen. And then is made to each the +distribution and participation of the consecrated elements ([Greek: +eucharistauthenton]). And of those who have the means and will, +each according to his disposition gives what he will; and the +collected sum is deposited with the presider, and he aids the +orphans and widows, and those who through sickness or other cause +are in need, and those in bonds, and strangers; and, in a word, he +becomes the reliever of all who are in want." [Sect. 67. p. +83.]</p> +<hr /> +<p>In Justin Martyr I am unable to find even a single vestige of +the invocation of Saints. With regard to Angels, however, there is +a very celebrated passage, to which Bellarmin and others appeal, as +conclusive evidence that the worship of them prevailed among +Christians in his time, and was professed by Justin himself.</p> +<p>Justin, in his first Apology, having stated that the Christians +could never be induced to worship the demons, whom the heathen +worshipped and invoked, proceeds thus<a id="footnotetag33" name= +"footnotetag33"></a><a href="#footnote33"><sup>33</sup></a>: +"Whence also we are called Atheists, <span class="pagenum"><a name= +"page107" id="page107"></a>{107}</span> [men without God]; and we +confess that with regard to such supposed gods we are atheists, but +not so with regard to the most true God, the Father of justice and +temperance, and of the other virtues without any mixture of evil. +But both HIM and the SON, who came from Him, and taught these +things to us, and THE HOST OF THE OTHER GOOD ANGELS ACCOMPANYING +AND MADE LIKE, and THE PROPHETIC SPIRIT, we reverence and worship, +honouring them in reason and truth; and without grudging, +delivering the doctrine to every one who is willing to learn as we +were taught." [Page 47.] Governing the words "the host of the other +good angels," as much as the words "Him" and "His Son," and "the +prophetic Spirit," by the verbs "we reverence and worship," +Bellarmin and others<a id="footnotetag34" name= +"footnotetag34"></a><a href="#footnote34"><sup>34</sup></a> +maintain, that Justin bears testimony in this passage to the +worship of angels. That this cannot be the true interpretation of +Justin's words will be acknowledged, I think, by every Catholic, +whether Anglican or Roman, when he contemplates it in all its naked +plainness; all will revolt from it as impious and contrary to the +principles professed by the most celebrated and honoured among +Roman Catholic writers. This interpretation of the passage, when +analysed, implies the awful thought, that we Christians pay to the +host of angels, God's ministers and our own fellow-servants, the +same reverence, worship, and honour which we pay to the supreme +Father, and his ever-blessed Son, and the Holy Spirit, without any +difference or inequality. No principles of interpretation can avoid +that inference.</p> +<blockquote class="footnote"><a id="footnote33" name= +"footnote33"></a><b>Footnote 33:</b><a href= +"#footnotetag33">(return)</a> +<p>The genuineness of this passage has been doubted. But I see no +ground for suspicion that it is spurious. It is found in the +manuscripts of Justin's works; of which the most ancient perhaps +are in the King's Library in Paris. I examined one there of a +remote date.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote34" name= +"footnote34"></a><b>Footnote 34:</b><a href= +"#footnotetag34">(return)</a> +<p>The Benedictine Editor puts this note in the margin, "Justin +teaches that angels following the Son are worshipped by +Christians."—Preface, p. xxi.</p> +</blockquote> +<span class="pagenum"><a name="page108" id= +"page108"></a>{108}</span> +<p>"Him the most true Father of righteousness we reverence and +worship, honouring him in reason and truth."</p> +<p>"The Son who came from him, and taught us these things, we +reverence and worship, honouring him in reason and truth."</p> +<p>"The army of the other good angels accompanying and assimilated, +we reverence and worship, honouring them in reason and truth."</p> +<p>"The Prophetic Spirit we reverence and worship, honouring him in +reason and truth."</p> +<p>Is it possible to conceive that any Christian would thus ascribe +the same religious worship to a host of God's creatures, which he +would ascribe to God, as GOD? "We are accused," said Justin, "of +being atheists, of having no God. How can this be? We do not +worship your false gods, but we have our own most true God. We are +not without a God. We have the Father, and the Son, and the Good +Angels, and the Holy Spirit." If Justin meant that they honoured +the good angels, but not as GOD, that would be no answer to those +who called the Christians atheists. The charge was, that "they had +no God." The answer is, "We have a God;" and then Justin describes +the God of Christians. Can the army of angels be included in that +description? If they are, then they are made to share in the +adoration, worship, homage, and reverence of the one only God Most +High; if they are not, then Justin does not answer the +objectors<a id="footnotetag35" name="footnotetag35"></a><a href= +"#footnote35"><sup>35</sup></a>.</p> +<blockquote class="footnote"><a id="footnote35" name= +"footnote35"></a><b>Footnote 35:</b><a href= +"#footnotetag35">(return)</a> +<p>And surely if Justin had intended to represent the holy angels +as objects of religious worship, he would not so violently have +thrust the mention of them among the Persons of the ever-blessed +Trinity, assigning to them a place between the second and third +Persons of the eternal hypostatic union.</p> +</blockquote> +<span class="pagenum"><a name="page109" id= +"page109"></a>{109}</span> +<p>To evade this charge of impiety, some writers (among others, M. +Maran, the Benedictine editor of Justin,) have attempted to draw a +distinction between the two verbs in this passage, alleging that +the lower degree of reverence expressed by the latter applies to +the angels; whilst the former verb, implying the higher degree of +worship, alone relates to the Godhead. But this distinction rests +on a false assumption; the two words being used equally to convey +the idea, of the highest religious worship<a id="footnotetag36" +name="footnotetag36"></a><a href= +"#footnote36"><sup>36</sup></a>.</p> +<blockquote class="footnote"><a id="footnote36" name= +"footnote36"></a><b>Footnote 36:</b><a href= +"#footnotetag36">(return)</a> +<p>For example, the first word ([Greek: sebometha]), "we +reverence," is used to mean the whole of religious worship, as well +with regard to the true God, as with reference to Diana [Acts +xviii. 7. 13; xix. 27.]; whilst the second word ([Greek: +proskunoumen]), "we worship," is constantly employed in the same +sense of divine worship, throughout the Septuagint [Exod. xxxiv. +14. Ps. xciv. (xcv.) 6. I Sam. (1 Kings) xv. 25. 2 Kings (4 Kings) +xvii. 36. Heb. i. 6.], (with which Justin was most familiar,) and +is used in the Epistle to the Hebrews to signify the worship due +from the angels themselves to God, "Let all the angels of God +worship him." The very same word is also soon after employed by +Justin himself (sect. xvi. p. 53) to mean the whole entire worship +of the Most High God: "That we ought to worship ([Greek: +proskumein]) God alone, Christ thus proves," &c. Moreover, the +word which Justin uses at the close of the sentence, "honouring +them" ([Greek: timontes]), is the identical word four times +employed by St. John [John v. 23.], in the same verse, to record +our Saviour's saying, "That all men might honour the Son, even as +they honour the Father; he that honoureth not the Son, honoureth +not the Father, who hath sent him."</p> +</blockquote> +<p>But in determining the true meaning of an obscure passage, +grammatically susceptible of different acceptations, the author +himself is often his own best interpreter. If he has expressed in +another place the same leading sentiment, yet without the same +obscurity, and free from all doubt, the light borrowed from that +passage <span class="pagenum"><a name="page110" id= +"page110"></a>{110}</span> will frequently fix the sense of the +ambiguous expression, and establish the author's consistency. On +this acknowledged principle of criticism, I would call your +attention to a passage in the very same treatise of Justin, a few +pages further on, in which he again defends the Christians against +the same charge of being atheists, and on the self-same ground, +"that they worship the Father who is maker of all; secondly, the +Son proceeding from Him; and thirdly, the Holy Spirit." In both +cases he refers to the same attributes of the Son as the teacher of +Christian truth, and of the Holy Ghost, as the Prophetic Spirit. +His language throughout the two passages is remarkably similar, and +in the expressions on the true meaning of which we have already +dwelt, it is most strikingly identical; but by omitting all +allusion to the angels after the Son, his own words proving that +the introduction of them could have no place there, (for he +specifies that the third in order was the Holy Spirit,) Justin has +left us a comment on the passage under consideration conclusive as +to the object of religious worship in his creed. The whole passage +is well worth the attention of the reader. The following extracts +are the only parts necessary for our present purpose:—</p> +<p>"Who of sound mind will not confess that we are not Atheists, +reverencing as we do the Maker of the Universe.... and Him, who +taught us these things, and who was born for this purpose, Jesus +Christ, crucified under Pontius Pilate.... instructed, as we are, +that He is the Son of the True God, and holding Him in the second +place; and the Prophetic Spirit in the third order, we with reason +honour." [Sect. xiii. p. 50.]</p> +<span class="pagenum"><a name="page111" id= +"page111"></a>{111}</span> +<p>The impiety apparently inseparable from Bellarmin's +interpretation has induced many, even among Roman Catholic writers, +to discard that acceptation altogether, and to substitute others, +which, though involving no grammatical inaccuracy, are still not +free from difficulty.<a id="footnotetag37" name= +"footnotetag37"></a><a href="#footnote37"><sup>37</sup></a> After +weighing the passage with all the means in my power, and after +testing the various interpretations offered by writers, whether of +the Church of Rome or not, by the sentiments of Justin himself, and +others of the same early age, I am fully persuaded that the +following is the only true rendering of Justin's words:</p> +<p>"Honouring in reason and truth, we reverence and worship HIM, +the Father of Righteousness, and the Son (who proceeded from Him, +and instructed in these things both ourselves and the host of the +other good angels following Him and being made like unto Him), and +the Prophetic Spirit."</p> +<blockquote class="footnote"><a id="footnote37" name= +"footnote37"></a><b>Footnote 37:</b><a href= +"#footnotetag37">(return)</a> +<p>Le Nourry (Apparatus ad Bibliothecam Maximam Veterum Patrum. +Paris, 1697. vol. ii. p. 305), himself a Benedictine, rejects +Bellarmin's and his brother Benedictine Maran's interpretation, and +conceives Justin to mean, that the Son of God not only taught us +those truths to which he was referring, with regard to the being +and attributes of God, but also taught us that there were hosts of +spiritual beings, called Angels; good beings, opposed to the demons +of paganism. Bishop Kaye, in his excellent work on Justin Martyr, +which the reader will do well to consult (p. 53), tells us he was +sometimes inclined to think that Justin referred to the host of +good angels who should surround the Son of God when he should come +to judge the world. The view adopted by myself here was recommended +by Grabe and by Langus, called The Interpreter of Justin; whilst +Petavius, a Jesuit, though he does not adopt it, yet acknowledges +that the Greek admits of our interpretation. Any one who would +pursue the subject further may with advantage consult the preface +to the Benedictine edition referred to in this work. Lumper Hist. +Part ii. p. 225. Augustæ Vindelicorum, 1784. Petavius, +Theologicorum Dogmatum tom. vi. p. 298. lib. xv. c. v. s. 5. +Antwerp, 1700.</p> +<p>The whole passage is thus rendered by Langus (as read in +Lumper), "Verum hunc ipsum, et qui ab eo venit, atque ista nos et +aliorum obsequentium exæquatorumque ad ejus voluntatem +bonorum Angelorum exercitura docuit, Filium, et Spiritum ejus +propheticum, colimus et adoramus."</p> +</blockquote> +<p>This interpretation is strongly confirmed by the professed +sentiments both of Justin and of his contemporaries, <span class= +"pagenum"><a name="page112" id="page112"></a>{112}</span> with +regard to the Son of God and the holy angels.</p> +<p>It was a principle generally received among the early +Christians, that whatever the Almighty did, either by creation or +by the communication of his will, on earth or in heaven, was done +by the Eternal Word. It was God the Son, the Logos, who created the +angels<a id="footnotetag38" name="footnotetag38"></a><a href= +"#footnote38"><sup>38</sup></a>, as well as ourselves; it was He +who spoke to Moses, to Abraham, and to Lot; and it was He who +conveyed the Supreme will, and the knowledge of the only true God, +to the inhabitants of the world of spirits. Agreeably to this +principle, in the passage under consideration, Justin affirms (not +that Christians revered and worshipped the angels, but), that God +the Son, whom Christians worshipped as the eternal Prophet, Angel, +and Apostle, of the Most High, instructed not only us men on earth, +but also the host of heavenly angels<a id="footnotetag39" name= +"footnotetag39"></a><a href="#footnote39"><sup>39</sup></a>, in +these eternal verities, <span class="pagenum"><a name="page113" id= +"page113"></a>{113}</span> which embrace God's nature and the duty +of his creatures. [Trypho, § 141. p. 231.]</p> +<blockquote class="footnote"><a id="footnote38" name= +"footnote38"></a><b>Footnote 38:</b><a href= +"#footnotetag38">(return)</a> +<p>Thus Tatian (p. 249 in the same edition of Justin), "Before men +were prepared, the Word was the Maker of angels."</p> +</blockquote> +<blockquote class="footnote"><a id="footnote39" name= +"footnote39"></a><b>Footnote 39:</b><a href= +"#footnotetag39">(return)</a> +<p>"The OTHER good angels." Justin (Apol. i. sect. lxiii. p. 81.) +reminds us that Christ, the first-begotten of the Father, Himself +God, was also an Angel (or Messenger), and an Apostle; and here +Christ, as the Angel of the Covenant and the chief Apostle, is +represented as instructing THE OTHER ANGELS in the truths of the +economy of grace, just as he instructed his Apostles on +earth,—"As my Father hath sent me, even so send I you."</p> +</blockquote> +<p>It is evident that Justin himself considered the host of angels +to be equally with ourselves in a state of probation, requiring +divine instruction, and partaking of it. It is also evident that +many of his contemporaries entertained the same views; among +others, Irenæus and Origen. [Irenæus, book ii. c. 30. +p. 163. Origen, Hom. xxxii. in Joann. § 10. vol. iv. p. 430.] +I will not swell this dissertation by quoting the passages at +length; though the passages referred to in the margin will well +repay any one's careful examination. But I cannot refrain from +extracting the words in which each of those writers confirms the +view here taken of Justin's sentiments.</p> +<p>Irenæus, for example, says distinctly, "The Son ever, +anciently and from the beginning co-existing with the Father, +always reveals the Father both to angels and archangels, and +powers, and excellencies, and to all to whom God wishes to make a +revelation<a id="footnotetag40" name="footnotetag40"></a><a href= +"#footnote40"><sup>40</sup></a>." And not less distinctly does +Origen assert the same thing,—"Our Saviour therefore teaches, +and the Holy Spirit, <span class="pagenum"><a name="page114" id= +"page114"></a>{114}</span> who spake in the prophets, teaches not +only men, but also angels and invisible excellencies."</p> +<blockquote class="footnote"><a id="footnote40" name= +"footnote40"></a><b>Footnote 40:</b><a href= +"#footnotetag40">(return)</a> +<p>So far did some of the early Christians include the hosts of +angels within the covenant of the Gospel, that Ignatius (Epist. ad +Smyrn. § 6. p. 36.) does not hesitate to pronounce that the +angels incur the Divine judgment, if they do not receive the +doctrine of the atonement: "Let no one be deceived. The things in +heaven, and the glory of angels, and the powers visible and +invisible, if they do not believe on the blood of Christ—for +them is judgment." They seem to have founded their opinion on the +declaration of St. Paul (Eph. iii. 10): "That now to the +principalities and powers in heavenly places might be made known +through the Church the manifold wisdom of God."</p> +</blockquote> +<p>I will only add one more ancient authority, in confirmation of +the view here taken of Justin's words. The passage is from +Athenagoras<a id="footnotetag41" name="footnotetag41"></a><a href= +"#footnote41"><sup>41</sup></a> and seems to be the exact +counterpart of Justin's paragraph.</p> +<blockquote class="footnote"><a id="footnote41" name= +"footnote41"></a><b>Footnote 41:</b><a href= +"#footnotetag41">(return)</a> +<p>Athenagoras presented his defence, in which these words occur, +to the Emperor Marcus Aurelius, and his son Commodus, in the year +177.</p> +</blockquote> +<p>"Who would not wonder on hearing us called Atheists? we who call +the Father God, and the Son God, and the Holy Ghost, showing both +their power in the unity, and their distinction in order. Nor does +our theology rest here; but we say, moreover, that there is a +multitude of angels and ministers whom God, the Maker and Creator +of the world, BY THE WORD PROCEEDING FROM HIM, distributed and +appointed, both about the elements, and the heavens, and the world, +and the things therein, and the good order thereof." [Sect. 10. p. +287. edit. Just. Mart.]</p> +<p>I have already stated my inability to discover a single word in +Justin Martyr which could be brought to sanction the invocation of +saints; but his testimony is far from being merely negative. He +admonishes us strongly against our looking to any other being for +help or assistance, than to God only. Even when speaking of those +who confide in their own strength, and fortune, and other sources +of good, he says, in perfect unison with the pervading principles +and associations of his whole mind, as far as we can read them in +his works, without any modification or any exception in favour of +saint or angel: "In that Christ <span class="pagenum"><a name= +"page115" id="page115"></a>{115}</span> said, 'Thou art my God, go +not far from me,' He at the same time taught, that all persons +ought to hope in God, who made all things, and seek for safety and +health from Him alone" [Trypho, § 102, p. 197.]</p> +<hr /> +<h4><a name="sect1-4-2" id="sect1-4-2">SECTION +II.</a>—IRENÆUS.</h4> +<p>Justin sealed his faith by his blood about the year 165; and +next to him, in the noble army of martyrs, we must examine the +evidence of Irenæus, Bishop of Lyons. Of this writer's works +a very small proportion survives in the original Greek; but that +little is such as might well make every scholar and divine lament +the calamity which theology and literature have sustained by the +loss of the author's own language. It is not perhaps beyond the +range of hope that future researches may yet recover at least some +part of the treasure. Meanwhile we must avail ourselves with +thankfulness of the nervous though inelegant copy of that original, +which the Latin translation affords; imperfect and corrupt in many +parts, as that copy evidently is. This, however, is not the place +for recommending a study of the remains of Irenæus; and every +one at all acquainted with the literature of the early Church, +knows well how valuable a store of ancient Christian learning is +preserved even in the wreck of his works.</p> +<p>On the subject of the invocation of saints, an appeal +<span class="pagenum"><a name="page116" id= +"page116"></a>{116}</span> has been made only to a few passages in +Irenæus. With regard, indeed, to one section, I would gladly +have been spared the duty of commenting upon the unjustifiable mode +of citing his evidence adopted by Bellarmin. It forces upon our +notice an example either of such inaccuracy of quotation as would +shake our confidence in him as an author, or of such +misrepresentation as must lower him in our estimation as a man of +integrity.</p> +<p>Bellarmin asserts, building upon it as the very foundation-stone +of his argument for the invocation of saints, that the souls of the +saints are removed immediately on their dissolution by death, +without waiting for the day of judgment, into the presence of God, +and the enjoyment of HIM in heaven. This point, he says, must first +be established; for if they are not already in the presence of God, +they cannot pray for us, and prayer to them would be preposterous. +[Bell. lib. i. c. 4. vol. ii. p. 851.] Among the authorities cited +by him to establish this point is the evidence of Irenæus +(book i. c. 2). [See Benedictine ed, Paris, 1710. book i. c. 10. p. +48.] Bellarmin quotes that passage in these words: "To the just and +righteous, and to those who keep his commandments, and persevere in +his love, some indeed from the beginning but some from repentance, +he giving life CONFERS by way of gift incorruption, and CLOTHES +them with eternal glory." To the quotation he appends this note +"Mark '<i>to some</i>' that is, to those who presently after +baptism die, or who lay down their life for Christ; or finally to +the perfect is given immediately life and eternal glory; to others +not, except after repentance, that is, satisfaction made in another +world<a id="footnotetag42" name="footnotetag42"></a><a href= +"#footnote42"><sup>42</sup></a>."</p> +<blockquote class="footnote"><a id="footnote42" name= +"footnote42"></a><b>Footnote 42:</b><a href= +"#footnotetag42">(return)</a> +<p>Agreeably to the principles laid down in my preface, I will not +here allude to the doctrine of purgatory, on which Bellarmin +considers this passage to bear; nor will I say one word on the +intermediate state of the soul between death and the resurrection, +on which I am now showing that the words of Irenæus cannot at +all be made to bear.</p> +</blockquote> +<span class="pagenum"><a name="page117" id= +"page117"></a>{117}</span> +<p>Here I am compelled to confess that I never found a more +palpable misquotation of an author than this. I will readily grant +that Bellarmin may have quoted from memory, or have borrowed from +some corrupt version of the passage; and that he has +unintentionally changed the moods of two verbs from the subjunctive +to the indicative, and inadvertently changed the entire +construction and the sense of the passage. But then what becomes of +his authority as a writer citing testimony?</p> +<p>Irenæus in this passage is speaking not of what our Lord +does now, but what he will do at the last day; he refers only to +the second coming of Christ to judgment at the final consummation +of all things, not using a single expression which can be made by +fair criticism to have any reference whatever to the condition of +souls on their separation from the body. I have consulted the old +editions, some at least published before the date of Bellarmin's +work; the suggestion offering itself to my mind, that perhaps the +ancient translation was in error, from which he might have quoted. +But I cannot find that to have been the case. The old Latin version +of this passage agreeing very closely with the Greek still +preserved in Epiphanius, and quoted by Roman Catholic writers as +authentic, conveys this magnificent though brief summary of the +Christian faith:</p> +<p>"The Church spread throughout the whole world, even to the ends +of the earth, received both from the Apostles and their disciples +that faith which is in one <span class="pagenum"><a name="page118" +id="page118"></a>{118}</span> God omnipotent, who made heaven and +earth, the sea, and all things therein, and in one Jesus Christ, +the Son of God, for our salvation made flesh, and in the Holy +Ghost, who by the prophets announced the dispensations (of +God<a id="footnotetag43" name="footnotetag43"></a><a href= +"#footnote43"><sup>43</sup></a>), and the Advent, and the being +born of a Virgin, and the suffering, and the resurrection from the +dead, and the bodily ascension into heaven of the beloved Jesus +Christ our Lord, and his coming from heaven in the glory of the +Father for the consummation of all things, and for raising again +all flesh of the human race, THAT, in order that ([Greek: ina]), to +Christ Jesus our Lord and God, and Saviour and King, according to +the good pleasure of the invisible Father, every knee should bow of +things in heaven and in earth, and under the earth, and that every +tongue should confess to Him, and that he should execute just +judgment on all: that he should send the spirits of wickedness, and +the transgressing and rebel angels, and the impious and unjust, and +wicked and blaspheming men into eternal fire; but to the just and +righteous, and to those who keep his commandments, and persevere in +his love,—some indeed from the beginning, and some from their +repentance,—he granting life, by way of gift, SHOULD CONFER +incorruption, and SHOULD CLOTHE them with eternal glory." +[Hæres. xxxi. c. 30.]</p> +<blockquote class="footnote"><a id="footnote43" name= +"footnote43"></a><b>Footnote 43:</b><a href= +"#footnotetag43">(return)</a> +<p>The words "of God" are in the Latin, but not in the Greek.</p> +</blockquote> +<p>The words, "some from the beginning," "others from their +repentance," can refer only to the two conditions of believers; +some of whom have grace to keep the commandments, and persevere in +the love of God from the beginning of their Christian course, +whilst others, for a time, transgress and wax cold in love, but by +repentance, through God's grace, are renewed and <span class= +"pagenum"><a name="page119" id="page119"></a>{119}</span> restored +to their former state of obedience and love. On both these classes +of Christians, according to the faith as here summed up by +Irenæus, our Lord and Saviour Jesus Christ, when He comes in +glory for the consummation of all things, and for the resurrection +of the dead, will confer glory and immortality. No ingenuity of +criticism can extract from this passage any allusion to the +intercession of saints, or to their being with God before the end +of the world<a id="footnotetag44" name="footnotetag44"></a><a href= +"#footnote44"><sup>44</sup></a>. But I am not <span class= +"pagenum"><a name="page120" id="page120"></a>{120}</span> here +condemning Bellarmin's untenable criticism: what I lament is the +negligence or the disingenuousness with which he misquotes the +words of Irenæus, and makes him say what he never did say. To +extract from an author's words, correctly reported, a meaning which +he did not intend to convey, however reprehensible and unworthy a +follower of truth, is one act of injustice: to report him, whether +wilfully or carelessly, as using words which he never did use, is +far worse.</p> +<blockquote class="footnote"><a id="footnote44" name= +"footnote44"></a><b>Footnote 44:</b><a href= +"#footnotetag44">(return)</a> +<p>It will be well to see the words of Bellarmin and those of the +translation side by side:</p> +<p>(Transcriber's note: They are shown here one after the +other.)</p> +<p><i>Bellarmin</i> lib. i. c. iv. p. 851.</p> +<p>"Quartus Irenæus, lib. i. c. 2. 'Justis, inquit, et +æquis, et præcepta ejus servantibus et in dilectione +perseverantibus, quibusdam quidem ab initio, quibusdam autem ex +poenitentia, vitam donans, incorruptelam loco muneris CONFERT, et +claritatem æternam CIRCUMDAT.' Nota '<i>quibusdam</i>,' id +est, iis qui mox a Baptismo moriuntur, vel qui pro Christo vitam +ponunt; vel denique perfectis statim donari vitam et claritatem +æternam; aliis non nisi post poenitentiam, id est, +satisfactionem in futuro sæculo actam."</p> +<p><i>Latin Translation</i>.</p> +<p>"Et de coelis in gloria Patris adventum ejus ad recapitulanda +universa et resuscitandam omnem carnem humani generis, UT Christo +Jesu Domino nostro et Deo, et Salvatori, et Regi, secundum placitum +Patris invisibilis, 'omne genu curvet coelestium, et terrestrium, +et infernorum, et omnis lingua confiteatur ei,' et judicium justum +in omnibus faciat; spiritalia quidem nequitiæ, et angelos +transgresses, atque apostatas factos, et impios et injustos et +iniquos, et blasphemos homines in æternum ignem +mittat;—Justis autem et æquis et præcepta ejus +servantibus et in dilectione ejus perseverantibus, quibusdam quidem +ab initio, quibusdam autem ex poenitentia, vitam donans, +incorruptelam loco muneris CONFERAT, et claritatem æternam +CIRCUMDET."—Irenæi liber i. cap. x. p. 48. +Interpretatio Vetus.</p> +</blockquote> +<p>Another expression of Irenæus is appealed to by Bellarmin, +and continues to be cited at the present day in defence of the +invocation of saints; the precise bearing of which upon the subject +I confess myself unable to see, whilst I am very far from +understanding the passage from which it is an extract. Bellarmin +cites the passage not to show that the saints in glory pray for +us,—that argument he had dismissed before,—but to prove +that they are to be invoked by us. The insulated passage as quoted +by him is this: "And as she (Eve) was induced to fly from God, so +she (Mary) was persuaded to obey God, that of the Virgin Eve the +Virgin Mary might become the advocate." After the quotation he +says, "What can be clearer?" [Benedict, lib. v. cap. xix. p. +316.]</p> +<p>In whatever sense we may suppose Irenæus to have employed +the word here translated "advocata," it is difficult to see how the +circumstance of Mary becoming the advocate of Eve, who lived so +many generations before her, can bear upon the question, Is it +lawful and right for us, now dwelling on the earth, to invoke those +saints whom we believe to be in heaven? I will not dwell on the +argument urged very cogently by some critics on this passage, that +the word "advocata," found <span class="pagenum"><a name="page121" +id="page121"></a>{121}</span> in the Latin version of +Irenæus, is the translation of the original word, now lost +[[Greek: paraklaetos]—paraclete], which, by the early +writers, was used for "comforter and consoler," or "restorer;" +because, as I have above intimated, whatever may have been the word +employed by Irenæus, the passage proves nothing as to the +lawfulness of our praying to the saints. If the angels at God's +bidding minister unto the heirs of salvation; or further, if they +plead our cause with God, that would be no reason why we should +invoke them and pray to them. This distinction between what they +may do for us, and what we ought to do with regard to them, is an +essential distinction, and must not be lost sight of. We shall have +occasion hereafter to refer to it repeatedly, especially in the +instances of Origen and Cyprian. I will now do no more than copy in +a note the entire passage from which the sentence now under +consideration has been extracted, that the reader may judge whether +on such a passage, the original of which, in whatever words +Irenæus may have expressed himself, is utterly lost, any +reliance can satisfactorily be placed.</p> +<p>("Manifeste itaque in sua propria venientem Dominum et sua +propria eum bajulantem conditione quæ bajulatur ab ipso, et +recapitulationem ejus quæ in ligno fuit inobedientiæ +per eam quæ in ligno est obedientiam facientem, et +seductionem illam solutam qua seducta est male illa, quæ jam +viro destinata erat virgo Eva, per veritatem evangelizata est bene +ab angelo jam sub viro virgo Maria. Quemadmodum enim illa per +angeli sermonem seducta est ut effugeret Deum prævaricata +verbum ejus, ita et hæc per angelicum sermonem evangelizata +est ut portaret Deum obediens ejus verbo. Et si ea inobedierat Deo, +sed hæc suasa est obedire Deo, uti virginis Evæ virgo +Maria fieret advocata. Et quemadmodum astrictum est morti genus +humanum per virginem, salvatur per virginem, æqua lance +disposita virginalis inobedientia per virginalem obedientiam. Adhuc +enim protoplasti peccatum per correptionem primogeniti emendationem +accipiens, et serpentis prudentia devicta in columbæ +simplicitate, vinculis autem illis resolutis, per quæ +alligati eramus morti." St. Augustin (Paris, 1690. vol. x. p. 500.) +refers to the latter part of this passage, as implying the doctrine +of original sin; but since his quotation does not embrace any +portion of the clause at present under our consideration, no +additional light from him is thrown on the meaning of +Irenæus.)</p> +<span class="pagenum"><a name="page122" id= +"page122"></a>{122}</span> +<p>But passages occur in Irenæus, which seem to leave doubt, +that neither in faith nor in practice would he countenance in the +very lowest degree the adoration of saints and angels, or any +invocation of them.</p> +<p>For example, in one part of his works we read, "Nor does it [the +Church] do any thing by invocations of angels, nor by incantations, +nor other depraved and curious means, but with cleanliness, purity, +and openness, directing prayers to the Lord who made all things, +and calling upon the name of Jesus Christ our Lord, it exercises +its powers for the benefit, and not for the seducing, of mankind." +[Benedictine Ed. lib. ii. c. 32. § 5. p. 166.] It has been +said that, by angelic invocations, Irenæus means the +addresses to evil angels and genii, such as the heathen +superstitiously made. Be it so; though that is a mere assumption, +not warranted by the passage or its context. But, surely, had +Irenæus known that Christians prayed to angels, as well as to +their Maker and their Saviour, he would not have used such an +unguarded expression; he would have cautioned his readers against +so serious, but so natural, a misapprehension of his meaning.</p> +<p>With one more reference, we must bring our inquiry into the +testimony of Irenæus to a close. The passage occurs in the +fifth book, chapter 31. [Benedict. lib. v. c. 32. § 2. p, +331.] The principal and most important, though not the longest, +part of <span class="pagenum"><a name="page123" id= +"page123"></a>{123}</span> the passage is happily still found in +the original Greek, preserved in the "Parallels" of Damascenus. In +its plain, natural, and unforced sense, this passage is so +decidedly conclusive on the question at issue, that various +attempts have been made to explain away its meaning, so as not to +represent Irenæus as believing that the souls of departed +saints, between their death and the day of judgment, exist +otherwise than in bliss and glory in heaven. But those attempts +have been altogether unsuccessful. I believe the view here +presented to us by the plain and obvious sense of the words of +Irenæus, is the view at present acquiesced in by a large +proportion of our fellow-believers. The Anglican Church has made no +article of faith whatever on the subject. The clause within +brackets is found both in the Latin and the Greek.</p> +<p>"Since the Lord<a id="footnotetag45" name= +"footnotetag45"></a><a href="#footnote45"><sup>45</sup></a> in the +midst of the shadow of death went where the souls of the dead were, +and then afterwards rose bodily, and after his resurrection was +taken up, it is evident that of his disciples also, for whom the +Lord wrought these things, [the souls go into the unseen<a id= +"footnotetag46" name="footnotetag46"></a><a href= +"#footnote46"><sup>46</sup></a> place assigned to them by God, and +there remain till the resurrection, waiting for the resurrection; +afterwards receiving again their bodies and rising perfectly +[[Greek: holoklaeros], perfecte], that is, bodily, even as the Lord +also rose again, so will they come into the presence of God.] +<span class="pagenum"><a name="page124" id= +"page124"></a>{124}</span> For no disciple is above his master; but +every one that is perfect shall be as his master. As, therefore, +our Master did not immediately flee away and depart, but waited for +the time of his resurrection appointed by his Father (which is +evident, even by the case of Jonah); after the third day, rising +again, he was taken up; so we too must wait for the time of our +resurrection appointed by God, and fore-announced by the prophets; +and thus rising again, be taken up, as many as the Lord shall have +deemed worthy of this."</p> +<blockquote class="footnote"><a id="footnote45" name= +"footnote45"></a><b>Footnote 45:</b><a href= +"#footnotetag45">(return)</a> +<p>Bellarmin, rather than allow the testimony of Irenæus to +weigh at all against the doctrine which he is defending, seems +determined to combat and challenge that father himself. "Non ausus +est dicere," "He has not dared to say, that the souls go to the +regions below," &c.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote46" name= +"footnote46"></a><b>Footnote 46:</b><a href= +"#footnotetag46">(return)</a> +<p>There is no word in the Greek copy corresponding with the Latin +"invisibilem."</p> +</blockquote> +<hr /> +<h4><a name="sect1-4-3" id="sect1-4-3">SECTION +III.</a>—CLEMENT OF ALEXANDRIA—ABOUT THE YEAR 180.</h4> +<p>Contemporary with Irenæus, and probably less than twenty +years his junior, was Clement, the celebrated Christian philosopher +of Alexandria. I am not aware that any Roman Catholic writer has +appealed to the testimony of Clement in favour of the invocation of +saints, nor have I found a single passage which the defenders of +that practice would be likely to quote; and yet there are many +passages which no one, anxious to trace the Catholic faith, would +willingly neglect. The tendency of Clement's mind to blend with the +simplicity of the Gospel of Christ the philosophy in which he so +fully abounded, renders him far less valuable as a Christian +teacher; but his evidence as to the matter of fact, is even +rendered more cogent and pointed by this tendency of his mind. I +would <span class="pagenum"><a name="page125" id= +"page125"></a>{125}</span> willingly have transferred to these +pages whole passages of Clement, but the very nature of my address +forbids it. Some sentences bearing on the subject immediately +before us, we must not omit.</p> +<p>Clement has left on record many of his meditations upon the +efficacy, the duty, and the blessed comfort of prayer. When he +speaks of God, and of the Christian in prayer, (for prayer he +defines to be "communion or intercourse with God,") his language +becomes often exquisitely beautiful, and sometimes sublime. It is +impossible by a few detached passages to convey an adequate +estimate of the original; and yet a few sentences may show that +Clement is a man whose testimony should not be slighted.</p> +<p>"Therefore, keeping the whole of our life as a feast every +where, and on every part persuaded that God is present, we praise +him as we till our lands; we sing hymns as we are sailing. The +Christian is persuaded that God hears every thing; not the voice +only, but the thoughts.... Suppose any one should say, that the +voice does not reach God, revolving as it does in the air below; +yet the thoughts of the saints cut not only through the air, but +the whole world. And the divine power like the light is beforehand +in seeing through the soul.... He" (the Christian whom he speaks of +throughout as the man of divine knowledge) "prays for things +essentially good.</p> +<p>"Wherefore it best becomes those to pray who have an adequate +knowledge of God, and possess virtue in accordance with +Him—who know what are real goods, and what we should petition +for, and when, and how in each case. But it is the extreme of +ignorance to ask <span class="pagenum"><a name="page126" id= +"page126"></a>{126}</span> from those who are not gods as though +they were gods.... Whence since there is one only good God, both we +ourselves and the angels supplicate from Him alone, that some good +things might be given to us, and others might remain with us. In +this way he (the Christian) is always in a state of purity fit for +prayer. He prays with angels, as being himself equal with angels; +and as one who is never beyond the holy protecting guard. And if he +pray alone he has the whole choir of angels with him." [Stromata, +lib. vii. § 7. p. 851, &c.; Section xii. p. 879.]</p> +<p>Clement has alluded to instances alleged by the Greeks of the +effects of prayer, and he adds, "Our whole Scripture is full of +instances of God hearing and granting every request according to +the prayers of the just." [Lib. vi. § iii. p. 753.]</p> +<p>Having in the same section referred to the opinion of some +Greeks as to the power of demons over the affairs of mortals, he +adds, "But they think it matters nothing whether we speak of these +as gods or as angels, calling the spirits of such 'demons,' and +teaching that they should be worshipped by men, as having, by +divine providence, on account of the purity of their lives, +received authority to be conversant about earthly places, in order +that they may minister to mortals." [Lib. vi. § iii. p. +755.]</p> +<p>Is it possible to suppose that this teacher in Christ's school +had any idea of a Christian praying to saints or angels? In the +last passage, the language in which he quotes the errors of heathen +superstition to refute them, so nearly approaches the language of +the Church of Rome when speaking of the powers of saints and angels +to assist the suppliant, that if Clement had entertained +<span class="pagenum"><a name="page127" id= +"page127"></a>{127}</span> any thought whatever of a Christian +praying for aid and intercession to saint or angel, he must have +mentioned it, especially after the previous passage on the +absurdity and gross ignorance of praying for any good at the hands +of any other than the one true God.</p> +<p>In common with his contemporaries, Clement considered the angels +to be, as we mortals are, in a state requiring all the protection +and help to be obtained by prayer; he believed that the angels pray +with us, and carry our prayers to God: but the thought of +addressing them by invocation does not appear to have occurred to +his mind. At the close of his Pædagogus he has left on record +a form of prayer to God alone very peculiar and interesting. He +closes it by an ascription of glory to the blessed Trinity. But +there is no allusion to saint, or angel, or virgin mother.</p> +<hr /> +<h4><a name="sect1-4-4" id="sect1-4-4">SECTION +IV.</a>—TERTULLIAN.</h4> +<p>Tertullian, of Carthage, was a contemporary of Clement of +Alexandria, and so nearly of the same age, that doubts have +existed, which of the two should take priority in point of time. +There is a very wide difference in the character and tone of their +works, as there was in the frame and constitution of their minds. +The lenient and liberal views of the erudite and accomplished +master of the school of Alexandria, stand out in prominent and +broad contrast with the harsh and austere doctrines of +Tertullian.</p> +<p>Tertullian fell into errors of a very serious kind by joining +himself to the heretic Montanus; still on his <span class= +"pagenum"><a name="page128" id="page128"></a>{128}</span> mind is +discoverable the working of that spirit which animated the early +converts of Christianity; and his whole soul seems to have been +filled with a desire to promote the practical influence of the +Gospel.</p> +<p>Jerome, the oracle on such subjects, from whom the Roman +Catholic Church is unwilling to allow any appeal, expressly tells +us that Cyprian<a id="footnotetag47" name= +"footnotetag47"></a><a href="#footnote47"><sup>47</sup></a>, who +called Tertullian the Master, never passed a single day without +studying his works; and that after Tertullian had remained a +presbyter of the Church to middle age, he was driven, by the envy +and revilings of the members of the Roman Church, to fall from its +unity, and espouse Montanism. Bellarmin calls him a heretic, and +says he is the first heretic who denied that the saints went at +once and forthwith to glory. [Hieron. edit. 1684. tom. i. p. +183.]</p> +<blockquote class="footnote"><a id="footnote47" name= +"footnote47"></a><b>Footnote 47:</b><a href= +"#footnotetag47">(return)</a> +<p>The words of Jerome, who refers to the circumstance more than +once, are very striking: "I saw one Paulus, who said that he had +seen the secretary (notarium) of Cyprian at Rome, who used to tell +him that Cyprian never passed a single day without reading +Tertullian; and that he often said to him, 'Give me the Master,' +meaning Tertullian."—Hieron. vol. iv. part ii. p. 115.</p> +</blockquote> +<p>A decided line of distinction is drawn by Roman Catholic writers +between the works of Tertullian written before he espoused the +errors of Montanus, and his works written after that unhappy step. +The former they hold in great estimation, the latter are by many +considered of far less authority. I do not see how such a +distinction ought to affect his testimony on the historical point +immediately before us. If indeed he had held the doctrine of the +invocation of saints whilst he continued in the full communion of +the Church, and rejected it afterwards, no honest and sensible +writer would quote his later opinions against the practice. But we +are only seeking in his works for evidence of the <span class= +"pagenum"><a name="page129" id="page129"></a>{129}</span> matter of +fact,—Is there any proof in the works of Tertullian that the +invocation of saints formed a part of the doctrine and practice of +the Catholic Church in his time<a id="footnotetag48" name= +"footnotetag48"></a><a href="#footnote48"><sup>48</sup></a>? His +works will be found in the note, arranged under those two heads, as +nearly as I can ascertain the preponderating sentiments of +critics<a id="footnotetag49" name="footnotetag49"></a><a href= +"#footnote49"><sup>49</sup></a>.</p> +<blockquote class="footnote"><a id="footnote48" name= +"footnote48"></a><b>Footnote 48:</b><a href= +"#footnotetag48">(return)</a> +<p>The reader, who may be induced to consult the work of the +present Bishop of Lincoln, entitled, "The Ecclesiastical History of +the second and third Centuries, illustrated from the writings of +Tertullian," will there find, in the examination and application of +Tertullian's remains, the union of sound judgment, diligence in +research, clearness of perception, acuteness in discovery, and +great erudition mingled with charity.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote49" name= +"footnote49"></a><b>Footnote 49:</b><a href= +"#footnotetag49">(return)</a> +<p>Works of Tertullian before he became a Montanist:—</p> +<p>Adversus Judæos.</p> +<p>The Tract ad Martyres.</p> +<p>The two Books ad Nationes.</p> +<p>The Apology, and the Tract de Præscriptione +Hæreticorum.</p> +<p>The Tract de Testimonio Animæ.</p> +<p>The Tracts de Patientia, de Oratione, de Baptismo, de +Poenitentia.</p> +<p>The two books ad Uxorem.</p> +<p>Works written after he espoused Montanism:—</p> +<p>The Tracts de Spectaculis and de Idololatria, though others say +these should be ranked among the first class.</p> +<p>The Tracts de Corona, and de Fuga in persecutione, Scorpiace, +and ad Scapulam.</p> +<p>The Tracts de Exhortatione Castitatis, de Monogamia, de +Pudicitia, de Jejuniis, de Virginibus Velandis, de Pallio, the five +books against Marcion, the Tracts adversus Valentinianos, de Carne +Christi, de Resurrectione Carnis, adversus Hermogenem, de Anima, +adversus Praxeam, de Cultu Foeminarum.</p> +</blockquote> +<p>I will detain you only by a very few quotations from this +father.</p> +<p>In his Apology, sect. 30, we read this very remarkable passage, +"We invoke the eternal God, the true God, the living God, for the +safety of the emperor.... <span class="pagenum"><a name="page130" +id="page130"></a>{130}</span> Thither (heavenward) looking up, with +hands extended, because they are innocent; with our head bare, +because we are not ashamed; in fine, without a prompter, because it +is from the heart; we Christians pray for all rulers a long life, a +secure government, a safe home, brave armies, a faithful senate, a +good people, a quiet world.... For these things I cannot ask in +prayer from any other except Him from whom I know that I shall +obtain; because both He is the one who alone grants, and I am the +one whom it behoveth to obtain by prayer;—his servant, who +looks to him alone, who for the sake of his religion am put to +death, who offer to him a rich and a greater victim, which He has +commanded; prayer from a chaste frame, from a harmless soul, from a +holy spirit.... So, let hoofs dig into us, thus stretched forward +to God, let crosses suspend us, let fires embrace us, let swords +sever our necks from the body, let beasts rush upon us,—the +very frame of mind of a praying Christian is prepared for every +torment. This do, ye good presidents; tear ye away the soul that is +praying for the emperor." [Page 27.]</p> +<p>In the opening of his reflections on the Lord's Prayer, he +says,—</p> +<p>"Let us consider therefore, beloved, in the first place, the +heavenly wisdom in the precept of praying in secret, by which he +required, in a man, faith to believe that both the sight and the +hearing of the Omnipotent God is present under our roofs and in our +secret places; and desired the lowliness of faith, that to Him +alone, whom he believed to hear and to see every where, he would +offer his worship." [Page 129.]</p> +<p>The only other reference which I will make, is to <span class= +"pagenum"><a name="page131" id="page131"></a>{131}</span> the +solemn declaration of Tertullian's Creed; the last clause of which, +though in perfect accordance with the sentiments of his +contemporaries, seems to have been regarded with hostile eyes by +modern writers of the Church of Rome, because it decidedly bids us +look to the day of judgment for the saints being taken to the +enjoyment of heaven; and consequently implies that they cannot be +properly invoked now.</p> +<p>"To profess now what we defend: By the rule of our faith we +believe that God is altogether one, and no other than the Creator +of the world, who produced all things out of nothing by his Word +first of all sent down. That that Word, called his Son, was +variously seen by the patriarchs in the name of God; was always +heard in the prophets; at length, borne by the spirit and power of +God the Father into the Virgin Mary, was made flesh in her womb, +was born of her, and was Jesus Christ. Afterwards He preached a new +law and a new promise of the kingdom of heaven; wrought miracles, +was crucified, rose again the third day, and, being taken up into +heaven, sat on the right hand of the Father; and He sent in his own +stead the power of the Holy Ghost, to guide believers; that He +shall come with glory to take the saints to the enjoyment of +eternal life and the heavenly promises, and to condemn the impious +to eternal fire, making a reviving of both classes with the +restoration of the body." [De Præscriptione +Hæreticorum, § 13. p. 206.]</p> +<hr /> +<p>Some notice must here be taken of METHODIUS, a pious Christian, +of the third century. A work (Methodius, Gl. Combes. Paris, 1644) +<span class="pagenum"><a name="page132" id= +"page132"></a>{132}</span> formerly attributed to him has been +quoted in proof of the early invocation of saints; but the work, +among many others, has been long ago allowed by the best Roman +Catholic critics to be the production of a later age. (Fabricius, +vol. vii. p. 268, and vol. x. p. 241.) Many homilies, purporting to +have been delivered on the festival of our Lord's presentation in +the temple, at so early a period, must be received as the works of +a later age, because that feast began to be observed in the Church +so late as the fifteenth year of Justinian, in the sixth century. +Evidently, moreover, the theological language of the homily is of a +period long subsequent to the date assigned to Methodius. In +speaking of our blessed Saviour, for example, he employs +expressions to guard against the Arian heresy, and makes extracts +apparently from the Nicene creed, "God of himself, and not by +grace," "Very God of very God, very light of very light, who for us +men and our salvation, &c." The general opinion indeed seems to +be that this, and many other writings formerly ascribed to the +first Methodius, were written by persons of a subsequent age, who +either were of the same name or assumed his. Even were the work +genuine, it would afford just as strong a demonstration that +Methodius believed that the city of Jerusalem could hear his +salutation, as that the saints could hear his prayer; for he +addresses the same "Hail" to Mary, Symeon, and the Holy City alike, +calling it the "earthly heaven." [Greek: Chairois hae polis, ho +epigeios ouranos.]</p> +<span class="pagenum"><a name="page133" id= +"page133"></a>{133}</span> +<hr /> +<h4><a name="sect1-4-5" id="sect1-4-5">SECTION V.</a>—THE +EVIDENCE OF ORIGEN.</h4> +<p>Jerome informs us that Tertullian, whose remains we have last +examined, lived to a very advanced age. Long, therefore, before his +death flourished Origen, one of the most celebrated lights of the +primitive Church. He was educated a Christian. Indeed his father is +said to have suffered martyrdom about the year 202. Origen was a +pupil of Clement of Alexandria. His virtues and his labours have +called forth the admiration of all ages; and though he cannot be +implicitly followed as a teacher, what still remains of his works +will be delivered down as a rich treasure to succeeding times. He +was a most voluminous writer; and Jerome asked the members of his +church, "Who is there among us that can read as many books as +Origen has composed?" [Vol. iv. epist. xli. p. 346.] A large +proportion of his works are lost; and of those which remain, few +are preserved in the original Greek. We are often obliged to study +Origen through the medium of a translation, the accuracy of which +we have no means of verifying. A difficult and delicate duty also +devolves upon the theological student to determine which of the +works attributed to Origen are genuine and which are spurious; and +what parts, moreover, of the works received on the whole as genuine +came from his pen. Of <span class="pagenum"><a name="page134" id= +"page134"></a>{134}</span> the spurious works, some are so palpably +written in a much later age, and by authors of different religious +views, that no one, after weighing the evidence, can be at a loss +what decision to make concerning them; in the case of others, +claims and objections may appear to be more evenly balanced. I +trust on the one hand to refer to no works for Origen's testimony +which are not confessedly his, nor on the other to exclude any +passage which is not decidedly spurious; whilst in one particular +case more immediately connected with our subject, I am induced to +enter further in detail into a critical examination of the +genuineness and value of a passage than the character of this work +generally requires. The great importance attached to the testimony +of that passage by some defenders of the worship paid to angels, +may be admitted to justify the fulness of the criticism. Lest, +however, its insertion in the body of the work might seem +inconveniently to interfere with the reader's progress in our +argument, I have thought it best to include it in a supplementary +section at the close of our inquiry into the evidence of +Origen.</p> +<p>Coccius, in his elaborate work, quotes the two following +passages as Origen's, without expressing any hesitation or doubt +respecting their genuineness, in which he is followed by writers of +the present day. The passages are alleged in proof that Origen held +and put in practice the doctrine of the invocation of saints; and +they form the first quotations made by Coccius under the section +headed by this title: "That the saints are to be invoked, proved by +the testimony of the Greek Fathers."</p> +<p>The first passage is couched in these words: "I will +<span class="pagenum"><a name="page135" id= +"page135"></a>{135}</span> begin to throw myself upon my knees, and +pray to all the saints to come to my aid; for I do not dare, in +consequence of my excess of wickedness, to call upon God. O Saints +of God, you I pray with weeping full of grief, that ye would +propitiate his mercies for me miserable. Alas me! Father Abraham, +pray for me, that I be not driven from thy bosom, which I greatly +long for, and yet not worthily, because of the greatness of my +sins."</p> +<p>Coccius cites this passage as from "Origen in Lament," and it +has been recently appealed to under the title of "Origen on the +Lamentations." Here, however, is a very great mistake. Origen's +work on the Lamentations, called also "Selecta in Threnos," and +inserted in the Benedictine edition (Vol. iii. p. 321.), is +entirely a different production from the work which contains the +above extract. This apocryphal work, on the other hand, does not +profess to be the comment of Origen on the Lamentations, but the +Lament or Wailing of Origen himself; or, as it used to be called, +the Penitence of Origen. (In the Paris edition of 1519 it is called +"Planctus, seu Lamentum Origenis." Pope Gelasius refers to it as +"Poenitentia Origenis.") That this work has no pretensions whatever +to be regarded as Origen's, has been long placed beyond doubt. Even +in the edition of 1545, this treatise is prefaced by Erasmus in +these words, "This Lamentation was neither written by Origen nor +translated by Jerome, but is the fiction of some unlearned man, who +attempted, under colour of this, to throw disgrace upon Origen." +[Basil, 1545. vol. i. p. 498.] In the Benedictine edition (Paris, +1733.) no trace of this work is to be found. They do not admit it +among the doubtful, or even the spurious works; they do not so +<span class="pagenum"><a name="page136" id= +"page136"></a>{136}</span> much as give room for it in the +appendix; on the contrary, they drop it altogether as utterly +unworthy of being any longer preserved. Instead, however, of +admitting the work itself, these editors have supplied abundant +reason for its exclusion, by inserting the sentiments of Huetius, +or Huet, the very learned bishop of Avranches. He tells us, that +formerly to Origen's work on Principles used to be appended a +treatise called, the Lament of Origen, the Latin translation of +which Guido referred to Jerome. After quoting the passage of +Erasmus (as above cited from the edition of 1545) in proof of its +having been "neither written by Origen nor translated by Jerome, +but the fabrication of some unlearned man, who attempted, under +colour of this, to throw disgrace on Origen, just as they forged a +letter in Jerome's name, lamenting that he had ever thought with +Origen," Huet proceeds thus: "And Gelasius in the Roman Council +writes, 'The book which is called The Repentance of Origen, +apocryphal.' It is wonderful, therefore, that without any mark of +its false character, it should be sometimes cited by some +theologians in evidence. Here we may smile at the supineness of a +certain heterodox man of the present age, who thought the 'Lament,' +ascribed to Origen, to be something different from the Book of +Repentance." [Vol. iv. part ii. p. 326.]</p> +<p>The Decree here referred to of Pope Gelasius, made in the Roman +Council, A.D. 494, by that pontiff, in conjunction with seventy +bishops, contains these strong expressions, before enumerating some +few of the books then condemned: "Other works written by heretics +and schismatics, the Catholic and Apostolic Church by <span class= +"pagenum"><a name="page137" id="page137"></a>{137}</span> no means +receives; of them we think it right to subjoin a few which have +occurred to our memory, and are to be avoided by Catholics." [Conc. +Labb. vol. iv. p. 1265.] Then follows a list of prohibited works, +among which we read, "the book called The Repentance of Origen, +apocryphal," the very book which Huet identifies with the "Lament +of Origen," still cited as evidence even in the present day. (See +Appendix A.)</p> +<p>The second passage cited by Coccius, and also by writers of the +present time, as Origen's, without any allusion to its spurious and +apocryphal character, is from the second book of the work called +Origen on Job. The words cited run thus: "O blessed Job, who art +living for ever with God, and remainest conqueror in the sight of +the Lord the King, pray for us wretched, that the mercy of the +terrible God may protect us in all our afflictions, and deliver us +from all oppressions of the wicked one; and number us with the +just, and enrol us among those who are saved, and make us rest with +them in his kingdom, where for ever with the saints we may magnify +him."</p> +<p>This work, like the former, has no claim whatever to be regarded +as Origen's. It has long been discarded by the learned. Indeed so +far back as 1545, Erasmus, in his Censura, proved that it was +written long after the time of Origen by an Arian. (Basil, 1545. +vol. i. p. 408; and "Censura.") By the Benedictine editors it is +transferred to an appendix as the Commentary of an anonymous writer +on Job; and they thus express their judgment as to its being a +forgery: "The Commentary of an anonymous writer on Job, in previous +editions, is ascribed to Origen; <span class="pagenum"><a name= +"page138" id="page138"></a>{138}</span> but that it is not his, +Huet proves by unconquerable arguments. This translation is +assigned to Hilary, the bishop; but although it is clear from +various proofs of Jerome, that St. Hilary translated the tracts or +homilies of Origen on Job, yet there is no reason why that man who +wrote with the highest praise against the Arians, should be +considered as the translator of this work, which is infected with +the corruption of Arianism, and which is not Origen's." [Vol. ii. +p. 894.] Erasmus calls the prologue to this treatise on Job "the +production of a silly talkative man, neither learned nor +modest."</p> +<p>It is impossible not to feel, with regard to these two works, +the sentiments which, as we have already seen, the Bishop of +Avranches has so strongly expressed on one. "It is wonderful, that +they should be sometimes cited in evidence by some theologians, +without any mark of their being forgeries."</p> +<p>Proceeding with our examination of the sentiments of Origen, I +would here premise, that not the smallest doubt can be entertained +that Origen believed the angels to be ministering spirits, real, +active, zealous workmen and fellow-labourers with us in the +momentous and awful business of our eternal salvation. He +represents the angels as members of the same family with ourselves, +as worshippers of the same God, as servants of the same master, as +children of the same father, as disciples of the same heavenly +teacher, as learners of one and the same heavenly doctrine. He +contemplates them as members of our Christian congregations, as +joining with us in prayer to our heavenly Benefactor, as taking +pleasure when they hear in our <span class="pagenum"><a name= +"page139" id="page139"></a>{139}</span> assemblies what is +agreeable to the will of God, and as being present too not only +generally in the Christian Church, but also with individual members +of it<a id="footnotetag50" name="footnotetag50"></a><a href= +"#footnote50"><sup>50</sup></a>. But does Origen, therefore, +countenance any invocation of them? Let us appeal to himself.</p> +<blockquote class="footnote"><a id="footnote50" name= +"footnote50"></a><b>Footnote 50:</b><a href= +"#footnotetag50">(return)</a> +<p>One or two references will supply abundant proof of this: "I do +not doubt that in our congregation angels are present, not only in +general to the whole Church, but also individually with those of +whom it is said, 'Their angels do always behold the face of my +Father who is in heaven.' A twofold Church is here: one of men, the +other of angels. If we say any thing agreeably to reason and the +mind of Scripture, the angels rejoice to pray with us." And a +little above, "Our Saviour, therefore, as well as the Holy Spirit, +who spoke by the prophets, instructs not only men, but angels and +invisible powers."—Hom, xxiii. in Luc. vol. iii. p. 961.</p> +<p>"Whoever, therefore, confessing his sins, repents, or confesses +Christ before men in persecutions, is applauded by his brethren. +For there is joy and gladness to the angels in heaven over one +sinner that repenteth. By them, therefore, as by brethren (for both +men and angels are sons of the same Creator and Father) they are +praised."—In Genes. Hom. xvii. p. 110.</p> +</blockquote> +<p>Celsus accused the Christians of being atheists, godless, men +without God, because they would not worship those gods many and +lords many, and those secondary, subordinate, auxiliary, and +ministering divinities with which the heathen mythology abounded: +Origen answers, we are not godless, we are not without an object of +our prayer; we pray to God Almighty alone through the mediation +only of his Son.</p> +<p>"We must pray to God alone ([Greek: Mono gar proseukteon to epi +pasi Theo]), who is over all things; and we must pray also to the +only-begotten and first-born of every creature, the Word of God; +and we must implore him as our High Priest to carry our prayer, +first coming to him, to his God and our <span class= +"pagenum"><a name="page140" id="page140"></a>{140}</span> God, to +his Father and the Father of those who live agreeably to the word +of God." [Cont. Cels. § 8. c. xxvi. vol. i. p. 761.]</p> +<p>But Celsus, in this well representing the weakness and failings +of human nature, still urged on the Christian the necessity, or at +all events the expediency, of conciliating those intermediate +beings who executed the will of the Supreme Being, and might haply +have much left at their own will and discretion to give or to +withhold; and therefore the desirableness of securing their good +offices by prayer. To this Origen answers:</p> +<p>"The one God ([Greek: Hena oun ton epi pasi theon haemin +exenmenisteon])—the God who is over all, is to be propitiated +by us, and to be appeased by prayer; the God who is rendered +favourable by piety and all virtue. But if he (Celsus) is desirous, +after the supreme God, to propitiate some others also, let him bear +in mind, that just as a body in motion is accompanied by the motion +of its shadow, so also by rendering the supreme God favourable, it +follows that the person has all his (God's) friends, angels, souls, +spirits, favourable also; for they sympathize with those who are +worthy of God's favour; and not only do they become kindly affected +towards the worthy, but they also join in their work with those who +desire to worship the supreme God; and they propitiate him, and +they pray with us, and supplicate with us; so that we boldly say, +that together with men who on principle prefer the better part, and +pray to God, ten thousands of holy powers join in prayer UNASKED +([Greek: aklaetoi])," [UNBIDDEN, UNCALLED upon.] [Cont. Cels. lib. +viii. § 64. vol. i. p. 789.]</p> +<p>What an opportunity was here for Origen to have stated, that +though Christians do not call upon demons and the subordinate +divinities of heathenism to aid <span class="pagenum"><a name= +"page141" id="page141"></a>{141}</span> them, yet that they do call +upon the ministering spirits, the true holy angels, messengers and +servants of the most High God! But whilst speaking of them, and +magnifying the blessings derived to man through their ministry, so +far from encouraging us to ask them for their good offices, his +testimony on the contrary is not merely negative; he positively +asserts that when they assist mankind, it is without any request or +prayer from man. Could this come from one who invoked angels?</p> +<p>Another passage, although it adds little to the evidence of the +above extract, I am unwilling to pass by, because it beautifully +illustrates by the doctrine and practice of Origen the prayer, the +only one adopted by the Anglican Church, offered by the Church to +God for the succour and defence of the holy angels. Speaking of the +unsatisfactory slippery road which they tread, who either depend +upon the agency of demons for good, or are distressed by the fear +of evil from them, Origen adds, "How far better ([Greek: poso +Beltion]) were it to commit oneself to God who is over all, through +Him who instructed us in this doctrine, Jesus Christ, and OF HIM to +ask for every aid from the holy angels and the just, that they may +rescue us from the earthly demons." [Cont. Cels. lib. viii. § +60. vol. i. p. 786.]</p> +<p>In the following passage Origen answers the question of Celsus: +"If you Christians admit the existence of angels, tell us what you +consider their nature to be?" [Cont. Cels. lib. v. § 4. p. +579.]</p> +<p>"Come," replies Origen, "let us consider these points. Now we +confessedly say, that the angels are ministering spirits, and sent +to minister on account of those who are to be heirs of salvation; +that they ascend, bearing with them the supplications of men into +the most pure <span class="pagenum"><a name="page142" id= +"page142"></a>{142}</span> heavenly places of the world; and that +they again descend from thence, bearing to each in proportion to +what is appointed by God for them to minister to the well-doers. +And learning that these are, from their work, called angels +([Greek: aggeloi], messengers, ministers sent to execute some +commission), we find them, because they are divine, sometimes +called even gods in the Holy Scriptures; but not so, as for any +injunction to be given to us to worship and adore, instead of God, +those who minister, and bring to us the things of God. For every +request and prayer, and supplication and thanksgiving, must be sent +up to Him who is God above all, through the High Priest, who is +above all angels, even the living Word of God. And we also make our +requests to the Word, and supplicate Him, and moreover offer our +prayer to Him; if we can understand the difference between the +right use and the abuse of prayer. For it is not reasonable for us +to call upon angels, without receiving a knowledge concerning them +which is above man. But supposing the knowledge concerning them, +wonderful and unutterable as it is, had been received; that very +knowledge describing their nature, and those to whom they are +respectively assigned, would not give confidence in praying to any +other than to Him who is sufficient for every thing, God who is +above all, through our Saviour, the Son of God, who is the word, +and wisdom, and the truth, and whatsoever else the writings of the +prophets of God, and the Apostles of Jesus say concerning Him. But +for the angels of God to be favourable to us, and to do all things +for us, our disposition towards God is sufficient; we copy them to +the utmost of human strength, <span class="pagenum"><a name= +"page143" id="page143"></a>{143}</span> as they copy God. And our +conception concerning his Son, the Word, according to what is come +to us, is not opposed to the more clear conception of the holy +angels concerning Him, but is daily approximating towards it in +clearness and perspicuity."</p> +<p>Again, he thus writes: "But Celsus wishes us to dedicate the +first-fruits unto the demons; but we to Him who said, Let the earth +bring forth grass, &c. But to whom we give the first-fruits, to +him we send up also our prayers; having a great High Priest who is +entered into the heavens, Jesus the Son of God; and this confession +we hold fast as long as we live, having God favourable unto us, and +his only-begotten Son being manifested among us, Jesus Christ. But +if we wish to have a multitude favourable unto us, we learn that +thousand thousands stand by Him, and ten thousand thousands +minister unto Him; who, regarding those as kinsfolks and friends +who imitate their piety to God, work together for the salvation of +them who call upon God and pray sincerely; appearing also, and +thinking that they ought to listen to them, and as if upon one +watchword to go forth for the benefit and salvation of those who +pray to God, to whom they also pray." [Cont. Cels. lib. viii. +§ 34. (Benedict, p. 766.)]</p> +<p>After these multiplied declarations of Origen, not only +confessing that Christians did not pray to the angels, but +vindicating them from the charge of impiety brought against them by +their enemies for their neglect of the worship of angels, is it +possible to regard him as a witness in favour of prayer to +angels?</p> +<p>But it has been said that Origen in another passage (Cont. Cels. +lib. viii. § 13. p. 751.) <span class="pagenum"><a name= +"page144" id="page144"></a>{144}</span> plainly implies, that he +would not be unwilling to discuss the question of some worship +being due to angels and archangels, provided the idea of that +worship, and the acts of the worshippers, were first cleared of all +misapprehension. And I would not that any Catholic, whether in +communion with the Church of England or of Rome, should make any +other answer than Origen here gave to Celsus. Let me speak freely +on this point. I should not respect the memory of Origen as I do, +had he taught differently. The word which he uses is the Greek word +"therapeusis," precisely the same word with that which the learned +in medicine now use to describe the means of healing diseases. It +is a word of very wide import. It signifies the care which a +physician takes of his patient; the service paid to a master; the +attention given to a superior; the affectionate attendance of a +friend; the allegiance of a subject; the worship of the Supreme +Being. Origen says, Provided Celsus will specify what kind of +"therapeusis" he would wish to be paid to those angels and +archangels whose existence we acknowledge, I am ready to enter upon +the subject with him. This is all he says. And we of the Anglican +Church are ready from our hearts to join him. Call it by what name +we may, we are never backward in acknowledging ourselves bound to +render it. We pay to the angels and archangels, and all the company +of heaven, the homage of respect, and veneration, and love. They +are indeed our fellow-servants; they are, like ourselves, creatures +of God's hand; but they are exalted far above us in nature and in +office. By the grace of God, we would daily endeavour to become +less distant from <span class="pagenum"><a name="page145" id= +"page145"></a>{145}</span> them in purity, in zeal, in obedience. +Origen here speaks not one word of adoration, of invocation, of +prayer. He speaks of a feeling and a behaviour, which the Greeks +called "therapeusis," and which we best render by "respect, +veneration, and love." Far from us be the thought of lowering the +holy angels in the eyes of our fellow-creatures; equally far from +us be the thought of invoking them, of asking them even for their +prayers. They are holy creatures and holy messengers: we will think +and speak of them with reverence, and gratitude, and affection; but +they are creatures and messengers still, and when we think or speak +of the object of prayer, we think and speak solely and exclusively +of God.</p> +<p>With regard to Origen's opinion, as to the invocation of the +souls of saints departed, a very few words will suffice. He clearly +records his opinion that the faithful are still waiting for us, and +that till we all rejoice together, their joy will not be full: he +leaves among the mysteries not to be solved now the question +whether the departed can benefit the human race at all; and he has +added reflections, full of edifying and solemn admonition, which +would dissuade his fellow-believers from placing their confidence +in any virtues, or intercessions, or merits of saints, and in any +thing except the mere mercy of God, through Jesus Christ, and our +own individual labour in the work of the Lord.</p> +<p>In his seventh homily on Leviticus, in a passage partly quoted +by Bellarmin, we read<a id="footnotetag51" name= +"footnotetag51"></a><a href= +"#footnote51"><sup>51</sup></a>—"Not even the Apostles have +yet received their joy, but even they are waiting, in order that I +also may become a partaker of <span class="pagenum"><a name= +"page146" id="page146"></a>{146}</span> their joy. For the saints +departing hence do not immediately receive all the rewards of their +deserts; but they wait even for us, though we be delaying and +dilatory<a id="footnotetag52" name="footnotetag52"></a><a href= +"#footnote52"><sup>52</sup></a>. For they have not perfect joy as +long as they grieve for our errors, and mourn for our sins." Then, +having quoted the Epistle to the Hebrews, he proceeds,—"You +see, therefore, that Abraham is yet waiting to obtain those things +that are perfect; so is Isaac and Jacob; and so all the prophets +are waiting for us, that they might obtain eternal blessedness with +us. Wherefore, even this mystery is kept, to the last day of +delayed judgment."</p> +<blockquote class="footnote"><a id="footnote51" name= +"footnote51"></a><b>Footnote 51:</b><a href= +"#footnotetag51">(return)</a> +<p>Vol. ii. p. 222. Nondum enim receperunt lætitiam suam, ne +apostoli quidem, &c. But see Huetius on Origen, lib. ii. q. 11. +No. 10.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote52" name= +"footnote52"></a><b>Footnote 52:</b><a href= +"#footnotetag52">(return)</a> +<p>He thinks it probable, that the saints departed feel an interest +in the welfare of men on earth. See vol. iv. p. 273.</p> +</blockquote> +<p>Modern Roman Catholic writers tell us, that we must consider +Origen here as only referring to the reunion of the soul with the +body; but his words cannot be so interpreted. The cause of the +saints still waiting for their consummation of bliss, is stated to +be the will of God, that all the faithful should enter upon their +full enjoyment of blessedness together.</p> +<p>Again: it may be asked, whether the following passage could have +come from the pen of one who prayed to the saints, as already +reigning with Christ in heaven.</p> +<p>"But now whether the saints who are removed from the body and +are with Christ, act at all, and labour for us, like the angels who +minister to our salvation; or whether, again, the wicked removed +from the body act at all according to the purpose of their own +mind, like the bad angels, with whom, it is said by Christ, that +they will be sent into eternal fires;—let this too be +<span class="pagenum"><a name="page147" id= +"page147"></a>{147}</span> considered among the secret things of +God, mysteries not to be committed to writing." [Epist. ad Rom. +lib. ii. (Benedict. vol. iv. p. 479.) "Jam vero si etiam," +&c.]</p> +<p>In a passage found in Origen's Comment on Ezekiel's text, +"Though Noah, Daniel, and Job, were in it, they should deliver +neither son nor daughter, they should deliver only their own souls +by their righteousness," [Hom. iii. vol. iii. p. 372.] +independently of the testimony borne to the point before us, we +read a very interesting and awakening lesson of general +application:—</p> +<p>"First, let us expound the passage agreeably to its plain sense, +in consequence of the ignorance of some who maintain the ideas of +their own mind to be the truth of God, and often say, 'Every one of +us will be able by his prayers to snatch whomsoever he will from +hell,' and introduce iniquity to the Lord; not seeing that the +righteousness of the righteous shall be upon him, and the +wickedness of the wicked shall be upon him; so that each shall die +in his own sin, and each live in his own person. My father being a +martyr profits me nothing, if I shall not live well, and adorn the +nobleness of my race,—that is, his testimony and confession, +by which he was glorified in Christ. It profiteth not the Jews to +say, 'We were not born of fornication, we have one father, the +Lord;' and, a little after, 'Abraham is our father.' Whatever they +may say, whatever they will assume, if they have not the faith of +Abraham they make their boast in vain; for they will not be saved +on account of their being children of Abraham. Since, therefore, +some have formed incorrect notions, we have necessarily brought in +the plain sense of the passage as to the letter, saying, Noah, +Daniel, and Job will not rescue sons or daughters; they only will +be saved. Let no <span class="pagenum"><a name="page148" id= +"page148"></a>{148}</span> one of us put his trust in a just +father, a holy mother, chaste brethren. Blessed is the man who hath +his hope in himself, and in the right way. But to those who place +confident trust in the saints, we bring forward no improper +example,—'Cursed is the man whose hope is in man;' and again, +'Trust ye not in man.' And this also, 'It is good to trust in the +Lord rather than in princes<a id="footnotetag53" name= +"footnotetag53"></a><a href="#footnote53"><sup>53</sup></a>.' If we +must hope in some object, leaving all others, let us hope in the +Lord, saying, 'Though a host of men were set against me, yet shall +not my heart be afraid.'"</p> +<blockquote class="footnote"><a id="footnote53" name= +"footnote53"></a><b>Footnote 53:</b><a href= +"#footnotetag53">(return)</a> +<p>These observations may perhaps refer more especially to the +saints still on earth; but they apply to all helpers, save God +alone.</p> +</blockquote> +<p>He finishes the homily thus: "The righteous see three periods; +the present, the period of change when the Lord will judge, and +that which will be after the resurrection,—that is, the +eternity of life in heaven in Jesus Christ, to whom be glory and +dominion for ever and ever. Amen."</p> +<p>Can this confessor of the Christian faith have ever taught his +fellow-believers to plead the merits of the saints, or to pray for +their intercessions? How strongly are the above sentiments +contrasted with a passage in the third of the spurious homilies +called In Diversos; the first clause of which is referred to by +Bellarmin, as containing Origen's approbation of giving honour to +the saints<a id="footnotetag54" name="footnotetag54"></a><a href= +"#footnote54"><sup>54</sup></a>.</p> +<blockquote class="footnote"><a id="footnote54" name= +"footnote54"></a><b>Footnote 54:</b><a href= +"#footnotetag54">(return)</a> +<p>I hardly need detain the reader by any proof of the spuriousness +of this passage; the whole work from which it is taken is rejected +altogether by the Benedictine editors: "Reliqua ejusmodi spuria +omittenda censuimus, qualia sunt ... Homiliæ in diversos;" +and they have not allowed a single line of it to appear in their +volumes, not even in the small character.—Vol. iv. p. 1.</p> +</blockquote> +<p>"The memory of these (the Innocents) is always <span class= +"pagenum"><a name="page149" id="page149"></a>{149}</span> +celebrated, as is right, in the Churches. These, therefore, since +they were unjustly or impiously put to death in peace and rest, +having suffered much for the name of the Lord, were taken from this +world, to remain in the eternal Church for ever in Christ. But +their parents for the merits of their suffering will receive a +worthy recompense of reward from the just and eternal Lord God." +Here we have strongly marked indeed the difference between Origen +himself, and the errors fastened upon him by the design or +ignorance of subsequent times.</p> +<p>Were not his testimony a subject of great moment, I should plead +guilty to having detained my readers too long on Origen; and yet I +cannot dismiss him without first refreshing our minds with the +remembrance of some of his beautiful reflections on a Christian's +prayer. We need not read them with a controversial eye, and they +may be profitable to us all.</p> +<p>"I think, then, (says this early teacher in Christ's school) +that when proceeding to prayer, a Christian will be more readily +disposed, and be in a better tone for the general work of prayer, +if he will first tarry a little, and put himself into the right +frame, casting off every distracting and disturbing thought, and +with his best endeavour recalling to mind the vastness of HIM to +whom he is drawing near, and how unholy a thing it is to approach +him with a carelessness and indifference, and, as it were, +contempt; laying aside also every thing foreign to the +subject;—so to come to prayer as one who stretcheth forth his +soul first, before his hands; and lifts up his mind first, before +his eyes, to God; and before he stands up, raising from the ground +the leading <span class="pagenum"><a name="page150" id= +"page150"></a>{150}</span> principle of his nature, and lifting +that up to the Lord of all. So far casting away all remembrance of +evil towards any of those who may seem to have injured him, as he +wishes God not to remember evil against him, who has himself been +guilty, and has trespassed against many of his neighbours, or in +whatever he is conscious to have done contrary to right reason." +[De Oratione, vol. i. § 31. p. 267.]</p> +<p>"Having divided prayer into its several parts" (he continues), +"I may bring my work to a close. There are then four parts of +prayer requiring description, which I have found scattered in the +Scriptures, all of which every one should embody in his +prayer:—</p> +<p>"First, we must offer glory (doxologies) to the best of our +ability in the opening and commencement of our prayer, to God +through Christ who is glorified with Him in the Holy Spirit, who is +praised together. After this each person should offer general +thanksgivings both for the blessings granted to all, and for those +which he has individually obtained from God. After the +thanksgiving, it appears to me right, that becoming, as it were, a +bitter accuser of his own sins to God, he should petition first of +all for a remedy to release him from the habit which impels him to +transgress, and then for remission of the past. And after the +confession, I think he ought in the fourth place, to add a +supplication for great and heavenly things, both individual and +universal, and for his relations and friends. After all, he should +close his prayer with an ascription of glory to God through Christ +in the Holy Ghost." [Sect. 33. p. 271.]</p> +<span class="pagenum"><a name="page151" id= +"page151"></a>{151}</span> +<hr /> +<h4><a name="sect1-4-6" id="sect1-4-6">SECTION +VI.</a>—SUPPLEMENTARY SECTION ON ORIGEN.</h4> +<p>I have above intimated my intention of reserving for a separate +section our examination of a passage ascribed to Origen, in which +he is represented as having invoked an angel to come down from +heaven, to succour him and his fellow-creatures on earth. The +passage purports to be part of Origen's comment on the opening +verse of the prophecy of Ezekiel, "The heavens were opened." After +the fullest investigation, and patient weighing of the whole +section, I am fully persuaded, first, that the passage is an +interpolation, never having come from the pen of Origen; and +secondly, that, whoever were its author, it can be regarded only as +an instance of those impassioned apostrophes, which are found in +great variety in the addresses of ancient Christian orators. But +since some of the most respected writers of the Church of Rome have +regarded it as genuine, and deemed it worthy of being cited in +evidence, I feel it incumbent to state at length, for those readers +who may desire to enter at once fully into the question, the +reasons on which my judgment is founded; whilst others, who may +perhaps consider the discussion of the several points here as too +great an interruption to the general argument, may for the present +pass this section, and reserve it for subsequent inquiry.</p> +<p>It will be, in the first place, necessary to quote the whole +passage entire, however long; for the mere extract of that portion +which is cited as Origen's prayer to an <span class= +"pagenum"><a name="page152" id="page152"></a>{152}</span> angel, +might leave a false impression as to the real merits of the +case.</p> +<p>"The heavens are opened. The heavens were closed, and at the +coming of Christ they were opened, IN ORDER THAT THEY BEING LAID +OPEN THE HOLY GHOST MIGHT COME UPON HIM in the appearance of a +dove. For he could not come to us unless he had first descended on +one who partook of his own nature. Jesus ascended up on high, he +led captivity captive, he received gifts for men. He who descended +is the same who ascended above all heavens, that he might fill all +things; and he gave some as apostles, some as prophets, some as +evangelists, some as pastors and masters, for the perfecting of the +saints." [Vol. iii. p. 358. Hom. i. in Ezek.]</p> +<p>"[The heavens were opened. It is not enough for one heaven to be +opened: very many are opened, that not from one, but from all, +angels may descend to those who are to be saved; angels who +ascended and descended upon the Son of man, and came to him, and +ministered to him. Now the angels descended because Christ first +descended, fearing to descend before the Lord of all powers and +things commanded. But when they saw the chieftain of the army of +heaven dwelling in earthly places, then they entered through the +opened road, following their Lord, and obeying his will, who +distributes them as guardians of those that believe on his name. +Thou yesterday wast under a devil, to-day thou art under an angel. +Do not ye, saith the Lord, despise one of the least of those who +are in the Church? Verily, I say unto you, that their angels +through all things see the face of the Father who is in heaven. The +angels attend on thy salvation; they were granted for the ministry +of the Son of God, and <span class="pagenum"><a name="page153" id= +"page153"></a>{153}</span> they say among themselves, If he +descended, and descended into a body, if he is clothed in mortal +flesh, and endured the cross, and died for man, why are we resting +idle? Why do we spare ourselves? Haste away! Let all of us angels +descend from heaven! Thus also was there a multitude of the +heavenly host praising and blessing God when Christ was born. All +things are full of angels. COME, ANGEL, take up one who by the word +is converted from former error, from the doctrine of demons, from +iniquity speaking on high, and taking him up like a good physician, +cherish him, and instruct him. He is a little child, to-day he is +born, an old man again growing young; and undertake him, granting +him the baptism of the second regeneration; and summon to thyself +other companions of thy ministry, that you all may together train +for the faith those who have been sometime deceived. For there is +greater joy in heaven over one sinner repenting, than over ninety +and nine just persons who need no repentance. Every creature +exults, rejoices with, and with applause addresses those who are to +be saved; for the expectation of the creature waiteth for the +manifestation of the sons of God. And although those who have +interpolated the apostolical writings are unwilling that such +passages should be in their books as may prove Christ to be the +Creator, yet every creature waiteth for the sons of God when they +shall be freed from sin, when they shall be taken away from the +hand of Zabulon<a id="footnotetag55" name= +"footnotetag55"></a><a href="#footnote55"><sup>55</sup></a>, when +they shall be regenerated by Christ. But now it is time that we +touch somewhat on the present place. The Prophet sees not a vision, +but visions of God. <span class="pagenum"><a name="page154" id= +"page154"></a>{154}</span> Why did he see not one, but many +visions? Hear the Lord promising and saying, I have multiplied +visions. 8. 'The fifth month.' This was the fifth year of the +captivity of king Joachim. In the thirtieth year of Ezekiel's age, +and the fifth of the captivity of Joachim, the prophet is sent to +the Jews. The most merciful Father did not despise the people, nor +leave them a long time unadmonished. It is the fifth year. How much +time intervened? Five years elapsed since they were captives in +bondage.]</p> +<p>(The portion between brackets is what I regard as an +interpolation.)</p> +<blockquote class="footnote"><a id="footnote55" name= +"footnote55"></a><b>Footnote 55:</b><a href= +"#footnotetag55">(return)</a> +<p>This word is frequently used for "Diabolum." Thus in a hymn used +in the Roman ritual on Michaelmas-day we read, "Michaelem in +virtute conterentem Zabulum."</p> +</blockquote> +<p>"Immediately the Holy Spirit descends. He opened the heavens, +that they who were oppressed by the yoke of bondage might see those +things which were seen by the prophet. For when he says, The +heavens were opened, in some measure they see with the eyes of +their heart what he had seen even with the eyes of his flesh."</p> +<p>Now the question is, Can this apostrophe to an angel be admitted +as evidence that Origen held, and in his own person acted upon the +doctrine of the Invocation of Angels?</p> +<p>The nature of the present work precludes us from entering at +length on the broad question, how far we can with safety regard the +several writings which now purport to be translations of Origen's +compositions, as on the whole the works of that early Christian +writer. A multitude of those works which, until almost the middle +of the sixteenth century, were circulated as Origen's, have long +been by common consent excluded from the catalogue of his +works<a id="footnotetag56" name="footnotetag56"></a><a href= +"#footnote56"><sup>56</sup></a>. On this subject I <span class= +"pagenum"><a name="page155" id="page155"></a>{155}</span> would +refer any one, who desires to enter upon the inquiry, to the +several prefaces of the Benedictine editors, who point out many +sources of information, as well from among their friends as from +those with whom they differ. Our inquiry must be limited within far +narrower bounds, though I trust our arguments may assist somewhat +in establishing the principles on which the student may at first +guide himself in the wider range of investigation.</p> +<blockquote class="footnote"><a id="footnote56" name= +"footnote56"></a><b>Footnote 56:</b><a href= +"#footnotetag56">(return)</a> +<p>See preface to vol. iv. of the Benedictine edition.</p> +</blockquote> +<p>We will first look to the external evidence bearing on the +passage in question, and then to the internal character of the +passage itself.</p> +<p>Origen's Commentaries on Ezekiel were divided into no fewer than +twenty-five volumes, which he is said to have begun in +Cæsarea of Palestine, and to have finished in Athens. Of +these only one single fragment remains, namely, part of the +twenty-first volume<a id="footnotetag57" name= +"footnotetag57"></a><a href="#footnote57"><sup>57</sup></a>. Jerome +says that he translated fourteen of Origen's homilies on Ezekiel. +Of these not one passage in the original language of Origen is +known to be in existence. We must now, therefore, either receive +the existing translations generally as Origen's, (whether they are +Jerome's translations or not,) or we must consider Origen's +homilies on Ezekiel as altogether lost to us. But supposing that we +receive these works as containing, on the whole, traditionary +translations of Origen, the genuineness of any one passage may yet +become the subject of fair criticism. And whilst some persons +reject whole masses of them altogether, the history of his works +cannot but suggest some very perplexing points of suspicion and +doubt.</p> +<blockquote class="footnote"><a id="footnote57" name= +"footnote57"></a><b>Footnote 57:</b><a href= +"#footnotetag57">(return)</a> +<p>See Benedictine edition, vol. iii. p. 351. and Eusebius, Eccl. +Hist. lib. vi. c. 6. there referred to.</p> +</blockquote> +<span class="pagenum"><a name="page156" id= +"page156"></a>{156}</span> +<p>The great body of his homilies, Origen probably delivered +extempore in the early part of his ministry to the Christians of +Cæsarea. Eusebius tells us, that not before Origen had +reached his sixtieth year did he sanction the notaries (persons +well known to history and corresponding to the short-hand +writers<a id="footnotetag58" name="footnotetag58"></a><a href= +"#footnote58"><sup>58</sup></a> of the present day) in publishing +any of his homilies. [Eccles. Hist. lib. vi. c. 36.] But the +Benedictine editor, De la Rue, conceives that those men might +surreptitiously and against the preacher's wishes have published +some of Origen's homilies. Be this as it may. Suppose that the +homilies on Ezekiel were published by Origen himself, and were +translated by Jerome himself, our doubts are not removed even by +that supposition. The same editor in the same preface tells us, "It +is known to the learned that it was Jerome's habit, in translating +Greek, sometimes to insert some things of his own<a id= +"footnotetag59" name="footnotetag59"></a><a href= +"#footnote59"><sup>59</sup></a>." Not that I for a moment conceive +the passage under consideration to have come in its Latin dress +from the pen of Jerome; for my conviction being that it is an +interpolation of a much later date, I mention the circumstance to +show, that even when Jerome, with his professed accuracy, is the +translator, we can in no case feel sure that we are reading the +exact and precise sentiments of Origen.</p> +<blockquote class="footnote"><a id="footnote58" name= +"footnote58"></a><b>Footnote 58:</b><a href= +"#footnotetag58">(return)</a> +<p>The Latin word "notarius" (notary) does not come so near as our +own English expression, "short-hand writer," to the Greek word used +by Eusebius,—"tachygraphus," "quick-writer." The report of +Eusebius as to the homilies of Origen having been delivered +extempore, and taken down by these "quick-writers," is confirmed by +Pamphilus the martyr, as quoted by Valesius, in the annotations on +this passage of Eusebius.—Apol. Orig. lib. i.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote59" name= +"footnote59"></a><b>Footnote 59:</b><a href= +"#footnotetag59">(return)</a> +<p>Cui in vertendis Græcis sciunt eruditi solemne esse +nonnulla interdum de suo inserere.</p> +</blockquote> +<span class="pagenum"><a name="page157" id= +"page157"></a>{157}</span> +<p>Ruffinus, his celebrated contemporary, accused Jerome of many +inaccuracies in his translations; and yet what were the principles +of translation adopted by Ruffinus himself, as his own, we are not +left to infer; for we learn it from his own pen. His voluntary +acknowledgment in the peroration which he added to Origen's Comment +on the Epistle of St. Paul to the Romans, strongly and painfully +exhibits to us how little dependence can safely be placed on such +translations whenever the original is lost; how utterly +insufficient and unsatisfactory is any evidence drawn from them, as +to the real genuine sentiments and expressions of the author. +Ruffinus informs us, that with regard to many of the various works +of Origen, he changed the preacher's extemporary addresses, as +delivered in the Church, into a more explanatory form, "adding, +supplying, filling up what he thought wanting<a id="footnotetag60" +name="footnotetag60"></a><a href= +"#footnote60"><sup>60</sup></a>."</p> +<blockquote class="footnote"><a id="footnote60" name= +"footnote60"></a><b>Footnote 60:</b><a href= +"#footnotetag60">(return)</a> +<p>Dum supplere cupimus ea quæ ab Origene in auditorio +Ecclesiæ extempore (non tam explanationis quam +ædificationis intentione) perorata sunt.... Si addere quod +videar, et explere quæ desunt.—Orig. vol. iv. p. +688.</p> +</blockquote> +<p>Moreover, he proceeds so far as to tell us<a id="footnotetag61" +name="footnotetag61"></a><a href="#footnote61"><sup>61</sup></a> +that his false <span class="pagenum"><a name="page158" id= +"page158"></a>{158}</span> friends had remonstrated with him for +not publishing the works under his own name, instead of retaining +Origen's, his changes having been so great; a point, which he was +far from unwilling to acknowledge. This must appear to every one +unsatisfactory in the extreme, and to shake one's confidence in any +evidence drawn from such a source. Indeed, the Benedictine editor, +with great cause and candour, laments this course of proceeding on +the part of Ruffinus, as throwing a doubt and uncertainty, and +suspicion, over all the works so tampered with. "This one thing +(observes that honest editor) would the learned desire, that +Ruffinus had spared himself the labour of filling up what he +thought deficient. For since the Greek text has perished, it can +scarcely with certainty be distinguished, where Origen himself +speaks, or where Ruffinus obtrudes his own merchandise upon us." +This is more than enough to justify our remarks. I must, however, +refer to the conduct of another editor and translator of Origen, of +a similar tendency. It unhappily shows the disposition to sacrifice +every thing to the received opinions of the Church of Rome, rather +than place the whole evidence of antiquity before the world, and +abide by the result. How many works this principle, in worse hands, +may have mutilated, or utterly buried in oblivion, and left to +perish, it is impossible to conjecture; that the principle is +unworthy the spirit of Christianity will not now be questioned. +That editor and translator, in his advertisement on the Commentary +upon St. John, thus professes the principles which he had adopted: +"Know, moreover, that I have found nothing in this book which +<span class="pagenum"><a name="page159" id= +"page159"></a>{159}</span> seemed to be inconsistent with the +decrees of holy Mother Church: for had I found any, I would not +have translated the book, or would have marked the suspected +place." [Quoted by the Benedictine, vol. iv. p. viii.] The +Benedictine proceeds to say, that the writer had not kept his word, +but had allowed many heterodox passages to escape, whilst he had +deliberately withdrawn others.</p> +<blockquote class="footnote"><a id="footnote61" name= +"footnote61"></a><b>Footnote 61:</b><a href= +"#footnotetag61">(return)</a> +<p>His words, as indicative of his principles of translation, and +bearing immediately on the question, as to the degree of authority +which should be assigned to the remains of Origen, when the +original is lost, deserve a place here: "I am exposed to a new sort +of charge at their hands; for thus they address me,—In your +writings, since very many parts in them (plurima in eis) are +considered to be of your own production, give the title of your own +name, and write, for example, The Books of Explanations of Ruffinus +on the Epistle to the Romans,—but the whole of this they +offer me, not from any love of me, but from hatred to the author. +But I, who consult my conscience more than my fame, even if I am +seen to add some things, and to fill up what are wanting, or to +shorten what are too long, yet I do not think it right to steal the +title of him, who laid the foundations of the works, and supplied +the materials for the buildings. Yet, in truth, it may be at the +option of the reader, when he shall have approved of the work, to +ascribe the merits to whom he will."</p> +</blockquote> +<p>Many works probably, of the earliest ages, have been wholly or +in part lost to us from the working of the same principle in its +excess. Rather than perpetuate any sentiments at variance with the +received doctrines of the Church, it was considered the duty of the +faithful to let works, in themselves valuable, but containing such +sentiments, altogether perish, or to exclude the objectionable +passages.</p> +<p>I would now invite you to examine the passage itself, and +determine whether it does not bear within it internal evidence of +its having been altogether interpolated.</p> +<p>In the first place, on the words upon which it professes to be a +comment, the author had already given his comment, and assigned to +them another meaning. "The heavens were opened," he says: "Before +the time of Christ the heavens were shut; but at his advent they +were opened, THAT THE HOLY SPIRIT MIGHT DESCEND FIRST ON HIM;" +quoting also among others the passage which speaks of Christ taking +captivity captive. And then after the passage in question, in which +he assigns a totally different reason for the opening of the +heavens; without any allusion to the intervening ideas, he carries +on, and concludes the comment which he had begun,—in words +which fit on well with the close of that comment, but which, as +they stand now at the close of the intervening passage about the +angels, are abrupt and incoherent—"Forthwith the Holy Spirit +<span class="pagenum"><a name="page160" id= +"page160"></a>{160}</span> descended;" recurring also again to the +idea which he had before introduced of Christ benefiting those who +were in captivity. A passage which affixes to the words commented +upon, a different interpretation from one already given in the same +paragraph; and which forces itself abruptly and incoherently in the +middle of a brief comment, must offer itself to our examination +under strong grounds of suspicion, that it has been interpolated. +But when we examine the substance of the passage, its sentiments, +the ideas conveyed, and the associations suggested, and then think +of the author to whom it is ascribed, few probably will be disposed +to regard it as a faithful mirror in which to contemplate the real +sentiments of Origen.</p> +<p>How utterly unworthy of the sublime burst of Christian eloquence +which now delights us in undoubted works of Origen, is this strange +and degrading fiction! The true Origen THERE represents the tens of +thousands of angelic spirits ten thousand times told, as ever +surrounding the throne of God, and ministering for the blessing of +those in whose behalf God himself wills them to serve. [Vol. i. p. +767. Contr. Cels. viii. 34.] Here he represents the revelation of +the holiest of holies as a throwing open of the various divisions +or compartments of the celestial kingdom for all the angels to +hasten forth together, from their several places of indolence and +carelessness and self-indulgence, (for such he represents their +state to have been,) to visit this earth. Surely such a comment +would better suit the mythology of the cave and dens of Æolus +and his imprisoned winds (velut agmine facto qua data porta ruunt) +than the awfully sublime revelation vouchsafed to the prophet +Ezekiel. And how unworthy and degrading is that representation of +the <span class="pagenum"><a name="page161" id= +"page161"></a>{161}</span> heavenly host, resting inactive, and +sparing themselves from toil, until they witnessed Christ's descent +and humiliation; and then when chid and put to shame and rebuke, +and mutually roused to action by their fellows, coming down to +visit this earth, and rushing through the opened portals of +heaven.</p> +<p>Again, we see how incoherent is the whole section which contains +the alleged prayer to angels: "Thou wast yesterday under a demon, +to-day thou art under an angel: the angels minister to thy +salvation; they are granted for the ministry of the Son of God, +&c. All things are full of angels. Come, Angel, take up one who +is converted from his ancient error, &c. And call to thee other +companions of thy ministry, that all of you alike may train up to +the faith those who were once deceived." Indeed the passage seems +to carry within itself its own condemnation so entirely, that what +we have before alleged, both of internal and external evidence, may +appear superfluous. Surely the conceit of a preacher of God's word +addressing an angel, (which of them he thus individually addresses +does not appear; for he says not "My Angel," as though he were +appealing to one whom he regarded as his guardian, the view +gratuitously suggested in the marginal note of the Benedictine +editor, "the invocation of a guardian angel,") and bidding some one +angel, as a sort of summoner, to go and call to himself all the +angels of heaven to come in one body, and instruct those who are in +error, is, even as a rhetorical apostrophe, as unworthy the mind of +a Christian philosopher, as it is in the light of a prayer totally +inconsistent with the plain sentiments of Origen on the very +subject of angelic invocation. Even had Origen not left us his +deliberate opinions in works of undoubted genuineness, such a +<span class="pagenum"><a name="page162" id= +"page162"></a>{162}</span> strange, incoherent, and childish +rhapsody could never be relied upon by sober and upright men as a +precedent sanctioning a Christian's prayer to angels; no one would +rely upon such evidence in points of far less moment, even were it +uncontradicted by the same witness.</p> +<hr /> +<h4><a name="sect1-4-7" id="sect1-4-7">SECTION VII.</a>—ST. +CYPRIAN.</h4> +<p>In the middle of the third century, Cyprian [Jerom, vol. iv. p. +342.], a man of substance and a rhetorician of Carthage, was +converted to Christianity. He was then fifty years of age; and his +learning, virtues, and devotedness to the cause which he had +espoused, very soon raised him to the dignity, the responsibility, +and, in those days, the great danger, of the Episcopate. (Cyprian +is said to have been converted about A.D. 246, to have been +consecrated A.D. 248, and to have suffered martyrdom A.D. 258.) +Many of his writings of undoubted genuineness are preserved, and +they have been appealed to in every age as the works of a faithful +son of the Catholic Church. On the subject of prayer he has written +very powerfully and affectingly; but I find no expression which can +by possibility imply that he practised or countenanced the +invocation of saints and angels. I have carefully examined every +sentence alleged by its most strenuous defenders, and I cannot +extract from them one single grain of evidence which can bear the +test of inquiry. Even did the passages quoted require to be taken +in the sense affixed to them <span class="pagenum"><a name= +"page163" id="page163"></a>{163}</span> by those advocates, they +prove nothing; they do not bear even remotely upon the subject, +whilst I am persuaded that to every unprejudiced mind a meaning +will appear to have been attached to them which the author did not +intend to convey.</p> +<p>The first quotation to which our attention is called is from the +close of his treatise De Habitu Virginum, which contains some very +edifying reflections. In the last clause of that treatise the +advocates for the invocation of saints represent Cyprian as +requesting the virgins to remember him in their prayers at the +throne of grace when they shall have been taken to heaven. "As we +have borne the image of Him who is of the earth, let us also bear +the image of him who is from heaven. This image the virgin-state +bears,—integrity bears it, holiness and truth bear it; rules +of discipline mindful of God bear it, retaining justice with +religion, firm in the faith, humble in fear, strong to endure all +things, gentle to receive an injury, readily disposed to pity, with +one mind and with one heart in brotherly peace. All which ye ought, +O good virgins, to observe, to love and fulfil; ye who, retired for +the service of God and Christ, with your greater and better part +are going before towards the Lord to whom you have devoted +yourselves. Let those who are advanced in age exercise rule over +the younger; ye younger, offer to your equals a stimulus; encourage +yourselves by mutual exhortations; by examples emulous of virtue +invite each other to glory; remain firm; conduct yourselves +spiritually; gain the end happily. Only remember us then, when your +virgin-state shall begin to be honoured." [Tantum mementote tunc +nostri, cum incipiet in vobis virginitas honorari.—Page +180.]</p> +<span class="pagenum"><a name="page164" id= +"page164"></a>{164}</span> +<p>The second instance, from the close of his letter to Cornelius, +puts before us a beautiful act of friendship and brotherly +affection worthy of every Christian brother's and friend's +imitation. But how it can be applied in supporting the cause of the +invocation of saints, I cannot see. The supporters of that doctrine +say that Cyprian suggests to his friend, still living on earth, +that whichever of the two should be first called away, he should +continue when in heaven to pray for the survivor on earth. Suppose +it to be so. That has not any approximation to our praying to one +who is already dead and gone to his reward. But Cyprian surely +intended to convey a very different meaning, namely this, that the +two friends should continue to pray, each in his place, mutually +for each other and for their friends, and relieve each other's +wants and necessities whilst both survived; and whenever death +should remove the one from earth to happiness, the survivor should +not forget their bond of friendship, but should still continue to +pray to God for their brothers and sisters. The passage translated +to the letter, runs thus: "Let us be mutually mindful of each +other, with one mind and one heart. On both sides, let us always +pray for each other; let us by mutual love relieve each other's +pressures and distresses; and if either of us from hence, by the +speed of the Divine favour, go on before the <span class= +"pagenum"><a name="page165" id="page165"></a>{165}</span> other, +let our love persevere before the Lord; for our brothers and +sisters with the Father's mercy let not prayer cease. My desire, +most dear brother, is that you may always prosper." [Epist. 57. +Benedict, p. 96.—Memores nostri invicem simus concordes atque +unanimes: utrobique pro nobis semper oremus, pressuras et angustias +mutua caritate relevemus, et si quis istinc nostrum prior +divinæ dignationis celeritate præcesserit, perseveret +apud Dominum nostra dilectio; pro fratribus et sororibus nostris +apud misericordiam Patris non cesset oratio. Opto te, frater +carissime, semper bene valere.—This epistle is by some +editors numbered as the 60th, by others as the 61st, the 7th, and +the 69th, &c.]</p> +<p>Whether the above view of this passage be founded in reason or +not, it matters little to the point at issue. Let both these +passages be accepted in the sense assigned to them by some Roman +Catholic writers, yet there is not a shadow of analogy between the +language and conduct of Cyprian, and the language and conduct of +those who now invoke saints departed. In each case Cyprian, still +in the body, was addressing fellow-creatures still sojourning on +earth. The very utmost which these passages could be forced to +countenance would be, that the righteous, when in heaven, may be +mindful in their prayers of their friends, who are still exposed to +the dangers from which they have themselves finally escaped, and +who, when both were on earth, requested them to remember the +survivors in their prayers. But this is a question totally +different from our addressing them in supplication and prayer; a +difference which I am most anxious that both myself and my readers +should keep in mind throughout.</p> +<p>In the extract from Cyprian's letter, a modern author having +rendered the single word "utrobique," by the words "in this world +and the next" I am induced to add a few further observations on the +passage. (The Latin original and the version here referred to, will +be placed side by side in the Appendix.) It will, I think, appear +to most readers on a careful examination of the passage, that the +expression "utrobique<a id="footnotetag62" name= +"footnotetag62"></a><a href="#footnote62"><sup>62</sup></a>" "on +both sides," or "on both parts," whatever be its precise +<span class="pagenum"><a name="page166" id= +"page166"></a>{166}</span> meaning, so far from referring to "this +world and the next," must evidently be confined to the condition of +both parties now in this life, because it stands in direct +contradistinction to what follows, the supposed case of the death +of either of the two; and because it applies no less to the mutual +relief of each other's sufferings and afflictions during their +joint lives, than to their mutual prayers: it cannot mean that all +the mutual benefits to be derived from their mutual remembrance of +each other, were to come solely through the means of their prayers. +They were doubtless mutually to pray for each other; but, in +addition to their prayers, they were also to relieve each other's +pressures and difficulties with mutual love, and that too before +the event afterwards contemplated, namely, the removal of one of +them by death.</p> +<blockquote class="footnote"><a id="footnote62" name= +"footnote62"></a><b>Footnote 62:</b><a href= +"#footnotetag62">(return)</a> +<p>Utrobique is rendered by Facciolati [Greek: +hekaterothi]—"in utraque parte, utrimque."</p> +</blockquote> +<p>Bishop Fell thus comments on the passage: "The sense seems to +be, When either of us shall die; whether I, who preside at +Carthage, or you, who are presiding at Rome, shall be the survivor, +let the prayer to God of him whose lot shall be to remain the +longest among the living, persevere, and continue." "Meanwhile," +continues the Bishop<a id="footnotetag63" name= +"footnotetag63"></a><a href="#footnote63"><sup>63</sup></a>, "we by +no means doubt that souls admitted into heaven apply to God, the +best and greatest of Beings, that he would have compassion on those +who are dwelling on the earth. But it does not thence follow, that +prayers should be offered to the saints. THE MAN WHO PETITIONS THEM +MAKES THEM GODS (Deos qui rogat ille facit)." [Oxford, 1682, p. +143.] Rigaltius, himself <span class="pagenum"><a name="page167" +id="page167"></a>{167}</span> a Roman Catholic, doubts whether, +when Cyprian wrote this letter, he had any idea before his mind of +saints departed praying for the living. He translates "utrobique" +very much as I have done, "with reciprocal love, with mutual +charity." His last observations on this passage are very +remarkable. After having confessed the sentiments to be worthy of a +Christian, that the saints pray for us, and having argued that +Cyprian could not have thought it necessary to ask a saint to +retain his brotherly kindness in heaven, for he could not be a +saint if he did not continue to love his brethren, he thus +concludes: "In truth it is a pious and faithful saying, That of +those who having already put off mortality are made joint-heirs +with Christ, and of those who surviving on earth will hereafter be +joint-heirs with Christ, the Church is one, and is by the Holy +Spirit so well joined together as not to be torn asunder by the +dissolution of the body. They pray to God for us, and we praise God +for them, and thus with mutual affection (utrobique) we always pray +for each other." [Paris, 1666. p. 92.]</p> +<blockquote class="footnote"><a id="footnote63" name= +"footnote63"></a><b>Footnote 63:</b><a href= +"#footnotetag63">(return)</a> +<p>See the note of the Benedictine editors on this passage (p. +467), in which they refer to the sentiments of Rigaltius, Pamelius, +and Bishop Fell, whom they call "the most illustrious Bishop of +Oxford."</p> +</blockquote> +<p>I will detain you only by one or two more extracts from Cyprian; +one forming part of the introduction to his Comment on the Lord's +Prayer, which is fitted for the edification of Christians in every +age; the other closing his treatise on Mortality, one of those +beautiful productions by which, during the plague which raged at +Carthage in the year 252, he comforted and exhorted the Christians, +that they might meet death without fear or amazement, in sure and +certain hope of eternal blessedness in heaven. The sentiments in +the latter passage will be responded to by every good Catholic, +whether in communion with the Church of Rome or <span class= +"pagenum"><a name="page168" id="page168"></a>{168}</span> with the +Church of England; whilst in the former we are reminded, that to +pray as Cyprian prayed, we must address ourselves to God alone in +the name and trusting to the merits only of his blessed Son.</p> +<p>"He who caused us to live, taught us also to pray, with that +kindness evidently by which He deigns to give and confer on us +every other blessing; that when we speak to the Father in the +prayer and supplication which his Son taught, we might the more +readily be heard. He had already foretold, that the hour was coming +when the true worshippers should worship the Father in spirit and +in truth; and He fulfilled what He before promised, that we, who +have received the spirit and truth from his sanctification, may +from his instruction offer adoration truly and spiritually. For +what prayer can be more spiritual than that which is given to us by +Christ, by whom even the Holy Spirit is sent to us? What can be a +more true prayer with the Father than that which came from the lips +of the Son, who is Truth? So that to pray otherwise than He taught, +is not only ignorance, but a fault; since He has himself laid it +down and said, Ye reject the Commandment of God to establish your +own traditions. Let us pray then, most beloved brethren, as our +teacher, God, has instructed us. It is a welcome and friendly +prayer to petition God from his own, to mount up to his ears by the +prayer of Christ. Let the Father recognize the words of his Son. +When we offer a prayer let Him who dwelleth inwardly in our breast, +Himself be in our voice; and since we have Him as our advocate with +the Father for our sins, when as sinners we are petitioning for our +sins let us put forth the words of our Advocate." [De Orat. Dom. p. +204.]</p> +<p>"We must consider, (he says at the close of his <span class= +"pagenum"><a name="page169" id="page169"></a>{169}</span> treatise +on the Mortality [Page 236.],) most beloved brethren, and +frequently reflect that we have renounced the world, and are +meanwhile living here as strangers and pilgrims. Let us embrace the +day which assigns each to his own home ... which restores us to +paradise and the kingdom of heaven, snatched from hence and +liberated from the entanglements of the world. What man, when he is +in a foreign country, would not hasten to return to his native +land?... We regard paradise as our country.... We have begun +already to have the patriarchs for our parents. Why do we not +hasten and run that we may see our country, and salute our parents? +There a large number of dear ones are waiting for us, of parents, +brothers, children; a numerous and full crowd are longing for us; +already secure of their own immortality, and still anxious for our +safety. To come to the sight and the embrace of these, how great +will be the mutual joy to them and to us! What a pleasure of the +kingdom of heaven is there without the fear of dying, and with an +eternity of living! How consummate and never-ending a happiness! +There is the glorious company of the apostles; there is the +assembly of exulting prophets; there is the unnumbered family of +martyrs crowned for the victory of their struggles and suffering; +there are virgins triumphing, who, by the power of chastity, have +subdued the lusts of the flesh and the body; there are the merciful +recompensed, who with food and bounty to the poor have done the +works of righteousness, who keeping the Lord's commands have +transferred their earthly inheritance into heavenly treasures. To +these, O most dearly beloved brethren, let us hasten with most +eager longing; <span class="pagenum"><a name="page170" id= +"page170"></a>{170}</span> let us desire that our lot may be to be +with these speedily; to come speedily to Christ. Let God see this +to be our thought; let our Lord Christ behold this to be the +purpose of our mind and faith, who will give more abundant rewards +of his glory to them, whose desires for himself have been the +greater."</p> +<p>Such is the evidence of St. Cyprian.</p> +<hr /> +<h4><a name="sect1-4-8" id="sect1-4-8">SECTION +VIII.</a>—LACTANTIUS.</h4> +<p>Cyprian suffered martyrdom about the year 260. Towards the close +of this century, and at the beginning of the fourth, flourished +Lactantius. He was deeply imbued with classical learning and +philosophy. Before he became a writer (as Jerome informs us [Jerom, +vol. iv. part ii. p. 119. Paris, 1706]) he taught rhetoric at +Nicomedia; and afterwards in extreme old age he was the tutor of +Cæsar Crispus, son of Constantine, in Gaul. Among many other +writings which Jerome enumerates, he specifies the book, "On the +Anger of God," as a most beautiful work. Bellarmin, however, speaks +of him disparagingly, as one who had fallen into many errors, and +was better versed in Cicero than in the Holy Scriptures. His +testimony is allowed by the supporters of the adoration of spirits +and angels to be decidedly against them; they do not refer to a +single passage likely to aid their cause; and they are chiefly +anxious to depreciate his evidence. I will call your attention only +to two passages in his works. The <span class="pagenum"><a name= +"page171" id="page171"></a>{171}</span> one is in his first book on +False Religion: "God hath created ministers, whom we call +messengers (angels);... but neither are these gods, nor do they +wish to be called gods, nor to be worshipped, as being those who do +nothing beyond the command and will of God." [Vol. i. p. 31.]</p> +<p>The other passage is from his work on a Happy Life: "Nor let any +one think that souls are judged immediately after death. For all +are kept in one common place of guard, until the time come when the +great Judge will institute an inquiry into their deserts. Then +those whose righteousness shall be approved, will receive the +reward of immortality; and those whose sins and crimes are laid +open shall not rise again, but shall be hidden in the same darkness +with the wicked—appointed to fixed punishments." [Chap. xxi. +p. 574.]</p> +<p>This composition is generally believed to have been written +about the year 317.</p> +<hr /> +<h4><a name="sect1-4-9" id="sect1-4-9">SECTION +IX.</a>—EUSEBIUS.</h4> +<p>The evidence of Eusebius, on any subject connected with +primitive faith and practice, cannot be looked to without feelings +of deep interest. He flourished about the beginning of the fourth +century, and was Bishop of Caesarea, in Palestine. His testimony +has always been appealed to in the Catholic Church, as an authority +not likely to be gainsaid. He was a voluminous writer, and his +writings were very diversified in their character. <span class= +"pagenum"><a name="page172" id="page172"></a>{172}</span> Whatever +be our previous sentiments we cannot too carefully examine the +remains of this learned man. But in his writings, historical, +biographical, controversial, or by whatever name they may be +called, overflowing as they are with learning, philosophical and +scriptural, I can find no one single passage which countenances the +decrees of the Council of Trent; not one passage which would +encourage me to hope that I prayed as the primitive Church was wont +to pray, if by invocation I requested an angel or a saint to +procure me any favour, or to pray for me. The testimony of Eusebius +has a directly contrary tendency.</p> +<p>Among the authorities quoted by the champions of the invocation +of saints, I can find only three from Eusebius; and I sincerely +lament the observations which truth and justice require me to make +here, in consequence of the manner in which his evidence has been +cited. The first passage to which I refer is quoted by Bellarmin +from the history of Eusebius, to prove that the spirit of a holy +one goes direct from earth to heaven. This passage is not from the +pen of Eusebius; and if it were, it would not bear on our inquiry. +The second is quoted by the same author, from the Evangelica +Præparatio, to prove that the primitive Christians offered +prayers to the saints. Neither is this from the pen of Eusebius. +The third Extract, from the account of the martyrdom of Polycarp, +is intended to prove that the martyrs were worshipped. Even this, +one of the most beautiful passages in ancient history, as it is +represented by Bellarmin and others, is interpolated.</p> +<p>The first passage, which follows a description of the +<span class="pagenum"><a name="page173" id= +"page173"></a>{173}</span> martyr Potamiæna's sufferings, is +thus quoted by Bellarmin: "In this manner the blessed virgin, +Potamniæna, emigrated from earth to heaven." [Hoc modo beata +Virgo emigravit e terris ad coelum. Vol. ii. p. 854.] And such, +doubtless, is the passage in the translation of Eusebius, ascribed +to Ruffinus [Basil, 1535. p. 134]; but the original is, "And such a +struggle was thus accomplished by this celebrated virgin;" ([Greek: +kai ho men taes aoidimou koraes toioutos kataegoisisto athlos]; +Tale certamen ab hac percelebri et gloriosa virgine confectum +fait.); and such is the Parisian translation of 1581.</p> +<p>The second misquotation is far more serious. Bellarmin thus +quotes Eusebius: "These things we do daily, who honouring the +soldiers of true religion as the friends of God, approach to their +respective monuments, and make OUR PRAYERS TO THEM, as holy men, by +whose intercession to God, we profess to be not a little aided." +[Hæc nos, inquit, quotidie factitamus qui veras pietatis +milites ut Dei amicos honorantes, ad monumenta quoque eorum +accedimus, votaque ipsis facimus tanquam viris sanctis quorum +intercessione ad Deum non parum juvari profitemur.—p. 902. He +quotes it as c. 7.]</p> +<p>By one who has not by experience become familiar with these +things it would scarcely be believed, that whilst the readers of +Bellarmin have been taught to regard these as the words of +Eusebius, in the original there is no mention whatever made of the +intercession of the saints; that there is no allusion to prayer to +them; that there is no admission even of any benefit derived from +them at all. This quotation Bellarmin makes from the Latin version, +published in Paris in 1581, or from some common source: it is word +for word the same. We must either allow him to be ignorant of the +truth, or to have designedly preferred error. <span class= +"pagenum"><a name="page174" id="page174"></a>{174}</span> The copy +which I have before me of the "Evangelica Præparatio," in +Greek and Latin, was printed in 1628, and dedicated by Viger +Franciscus, a priest of the order of Jesuits, to the Archbishop of +Paris.</p> +<p>Eusebius, marking the resemblance in many points between Plato's +doctrine and the tenets of Christianity, on the reverence which, +according to Plato, ought to be paid to the good departed, makes +this observation: "And this corresponds with what takes place on +the death of those lovers of God, whom you would not be wrong in +calling the soldiers of the true religion. Whence also it is our +custom to proceed to their tombs, and AT THEM [the tombs] to make +our prayers, and to honour their blessed souls, inasmuch as these +things are with reason done by us." [Greek: kai tauta de armozei +epi tae ton theophilon teleutae ous stratiotas taes alaethous +eusebeius ouk an hamartois eipon paralambanesthai othen kai epi tas +thaekas auton ethos haemin parienai kai tas euchas para tautais +poieisthai, timan te tas makarias auton psychas, os eulogos kai +touton uph haemon giguomenon.] This translation agrees to a certain +extent with the Latin of Viger's edition ("Quæ quidem in +hominum Deo carissimorum obitus egregie conveniunt, quos veræ +pietatis milites jure appellaris. Nam et eorum sepulchra celebrare +et preces ibi votaque nuncupare et beatas illorum animas venerari +consuevimus, idque a nobis merito fieri statuimus"); though the +translator there has employed words more favourable to the doctrine +of the saints' adoration, than he could in strictness justify.</p> +<p>The celebrated letter from the Church of Smyrna (Euseb. Cantab. +1720. vol. i. p. 163), relating the martyrdom of Polycarp, one of +the most precious relics of Christian antiquity, has already been +examined by us, when we were inquiring into the recorded +<span class="pagenum"><a name="page175" id= +"page175"></a>{175}</span> sentiments of Polycarp; and to our +reflections in that place we have little to add. The interpolations +to which we have now referred, are intended to take off the edge of +the evidence borne by this passage of Eusebius against the +invocation of saints. First, whereas the Christians of Smyrna are +recorded by Eusebius to have declared, without any limitation or +qualification whatever, that they could never worship any +fellow-mortal however honoured and beloved, the Parisian edition +limits and qualifies their declaration by interpolating the word +"as God," implying that they would offer a secondary worship to a +saint. Again, whereas Eusebius in contrasting the worship paid to +Christ, with the feelings of the Christians towards a martyr, +employs only the word "love," Bellarmin, following Ruffinus, +interpolates the word "veneramur" after "diligimus," a word which +may be innocently used with reference to the holy saints and +servants of God, though it is often in ancient writers employed to +mean the religious worship of man to God. Still how lamentable is +it to attempt by such tampering with ancient documents to maintain +a cause, whatever be our feelings with regard to it!</p> +<p>With two more brief quotations we will close our report of +Eusebius. They occur in the third chapter of the third book of his +Demonstratio Evangelica, and give the same view of the feelings and +sentiments of the primitive Christians towards the holy angels, +which we have found Origen and all the other fathers to have +acknowledged.</p> +<p>"In the doctrine of his word we have learned that there exists, +after the most high God, certain powers, <span class= +"pagenum"><a name="page176" id="page176"></a>{176}</span> in their +nature incorporeal and intellectual, rational and purely virtuous, +who ([Greek: choreuousas]) keep their station around the sovereign +King,—the greater part of whom, by certain dispensations of +salvation, are sent at the will of the Father even as far as to +men; whom, indeed, we have been taught to know and to honour, +according to the measure of their dignity, rendering to God alone, +the sovereign King, the honour of worship." ([Greek: gnorizein kai +timain kata to metron taes axias edidachthaemen, mono toi +pambasilei Theoi taen sebasmion timaen aponemontes]) Again: +"Knowing the divine, the serving and ministering powers of the +sovereign God, and honouring them to the extent of propriety; but +confessing God alone, and Him alone worshipping." ([Greek: theias +men dynameis hypaeretikas tou pambasileos Theou kai leitourgikas +eidotes, kai kata to prosaekon timontes monon de Theon +homologountes, kai monon ekeinon sebontes]) [Demonst. Evang. Paris, +1628. p. 106.; Præpar. Evang. lib. vii. c. 15. p. 237.]</p> +<hr /> +<h4><a name="sect1-4-10" id="sect1-4-10">SECTION +X.</a>—APOSTOLICAL CANONS AND CONSTITUTIONS.</h4> +<p>The works known by the name of the Apostolical Constitutions and +Apostolical Canons, though confessedly not the genuine productions +of the Apostles, or of their age, have been always held in much +veneration by the Church of Rome. The most learned writers fix +their date at a period not more remote than the beginning of the +fourth century. (See Cotelerius; vol. i. p. 194 and 424. Beveridge, +in the same vol. p. 427. Conc. Gen. Florence, 1759, tom. i. p. 29 +and 254.) I invite the reader <span class="pagenum"><a name= +"page177" id="page177"></a>{177}</span> to examine both these +documents, but especially the Constitutions, and to decide whether +they do not contain strong and convincing evidence, that the +invocation of saints was not practised or known in the Church when +they were written. Minute rules are given for the conducting of +public worship; forms of prayer are prescribed to be used in the +Church, by the bishops and clergy, and by the people; forms of +prayer and of thanksgiving are recommended for the use of the +faithful in private, in the morning, at night, and at their meals; +forms, too, there are of creeds and confessions;—but not one +single allusion to any religious address to angel or saint; whilst +occasions most opportune for the introduction of such doctrine and +practice repeatedly occur, and are uniformly passed by. Again and +again prayer is directed to be made to the one only living and true +God, exclusively through the mediation and intercession of the one +only Saviour Jesus Christ. Honourable mention is made of the saints +of the Old Testament, and the apostles and martyrs of the New; +directions are also given for the observance of their festivals +[Book viii. p. 415]; but not the shadow of a thought appears that +their good offices could benefit us; much less the most distant +intimation that Christians might invoke them for their prayers and +intercessions. There is indeed very much in these early productions +of the Christian world to interest every Catholic Christian; and +although a general admiration of the principles for the most part +pervading them does not involve an entire approbation of them all, +yet perhaps few would think the time misapplied which they should +devote to the examination of these documents.</p> +<span class="pagenum"><a name="page178" id= +"page178"></a>{178}</span> +<p>In book v. c. 6. of the Constitutions, the martyr is represented +as "trusting in the one only true God and Father, through Jesus +Christ, the great High Priest, the Redeemer of souls, the Dispenser +of rewards; to whom be glory for ever and ever. Amen." [Cotel. vol. +i. p. 304.]</p> +<p>In the same book and in the following chapter we find an +exceedingly interesting dissertation on the general resurrection, +but not one word of saint or martyr being beforehand admitted to +glory; on the contrary, the declaration is distinct, that not the +martyrs only, but all men will rise. Surely such an opportunity +would not have been lost of stating the doctrine of martyrs being +now reigning with Christ, had such been the doctrine of the Church +at that early period.</p> +<p>In the eighth chapter is contained an injunction to honour the +martyrs in these words: "We say that they should be in all honour +with you, as the blessed James the bishop and our holy +fellow-minister Stephen were honoured with us. For they are blessed +by God and honoured by holy men, pure from all blame, never bent +towards sins, never turned away from good,—undoubtedly to be +praised. Of whom David spake, 'Honourable before God is the death +of his saints;' and Solomon, 'The memory of the just is with +praise.' Of whom the prophet also said, 'Just men are taken away.'" +[p. 309.]</p> +<p>And in book viii. c. 13. we read this exhortation,—"Let us +remember the holy martyrs, that we may be counted worthy to be +partakers of their conflict." [p. 404.]</p> +<p>Does this sound any thing at all like adoration or invocation? +The word which is used in the above <span class="pagenum"><a name= +"page179" id="page179"></a>{179}</span> passage, <i>honour</i> +[[Greek: timê] p. 241], is employed when (book ii. c. 28.) +the respect is prescribed which the laity ought to show to the +clergy.</p> +<p>To the very marked silence as to any invocation or honour, to be +shown to the Virgin Mary, I shall call your attention in our +separate dissertation on the worship now offered to her.</p> +<hr /> +<h4><a name="sect1-4-11" id="sect1-4-11">SECTION +XI.</a>—SAINT ATHANASIUS.</h4> +<p>The renowned and undaunted defender of the Catholic faith +against the errors which in his day threatened to overwhelm +Gospel-truth, Athanasius (the last of those ante-Nicene writers +into whose testimony we have instituted this inquiry), was born +about the year 296, and, after having presided in the Church as +Bishop for more than forty-six years, died in 373, on the verge of +his eightieth year. It is impossible for any one interested in the +question of primitive truth to look upon the belief and practice of +this Christian champion with indifference. When I first read +Bellarmin's quotations from Athanasius, in justification of the +Roman Catholic worship in the adoration of saints, I was made not a +little anxious to ascertain the accuracy of his allegations. The +inquiry amply repaid me for my anxiety and the labour of research; +not merely by proving the unsoundness of Bellarmin's +representation, but also by directing my thoughts more especially, +as my acquaintance with his <span class="pagenum"><a name="page180" +id="page180"></a>{180}</span> works increased, to the true and +scriptural views taken by Athanasius of the Christian's hope and +confidence in God alone; the glowing fervour of his piety centering +only in the Lord; his sure and certain hope in life and in death +anchored only in the mercies of God, through the merits and +mediation of Jesus Christ alone.</p> +<p>Bellarmin, in his appeal to Athanasius as a witness in behalf of +the invocation of saints, cites two passages; the one of which, +though appearing in the edition of the Benedictines, amongst the +works called doubtful, has been adjudged by those editors [Vol. ii. +p. 110 and 122] to be not genuine; the other is placed by them +among the confessedly spurious works, and is treated as a +forgery.</p> +<p>The first passage is from a treatise called De Virginitate, and +even were that work the genuine production of Athanasius, would +make against the religious worship of the saints rather than in its +favour, for it would show, that the respect which the author +intended to be paid to them, was precisely the same with what he +would have us pay to holy men in this life, who might come to visit +us. "If a just man enter into thine house, thou shalt meet him with +fear and trembling, and shalt worship before his feet to the +ground: for thou wilt not worship him, but God who sent him."</p> +<p>The other passage would have been decisive as to the belief of +Athanasius, had it come from his pen. "Incline thine ear, O Mary, +to our prayers, and forget not thy people. We cry to thee. Remember +us, O Holy Virgin. Intercede for us, O mistress, lady, queen, and +mother of God." [Vol. ii. p. 390-401.]</p> +<p>Had Bellarmin been the only writer, or the last who cited this +passage as the testimony of St. Athanasius, <span class= +"pagenum"><a name="page181" id="page181"></a>{181}</span> it would +have been enough for us to refer to the judgment of the Benedictine +editors, who have classed the homily containing these words among +the spurious works ascribed to Athanasius; or rather we might have +appealed to Bellarmin himself. For it is very remarkable, that +though in his anxiety to enlist every able writer to defend the +cause of the invocation of saints, he has cited this passage in his +Church Triumphant as containing the words of Athanasius, without +any allusion to its decided spuriousness, or even to its suspicious +character; yet when he is pronouncing his judgment on the different +works assigned to Athanasius, declaring the evidence against this +treatise to be irresistible, he condemns it as a forgery. [Bellarm. +de Scriptoribus Ecclesiasticis, Cologne, 1617, vol. vii. p. +50.]</p> +<p>Since, however, this passage has been cited in different Roman +Catholic writers of our own time as containing the words of +Athanasius, and in evidence of his genuine belief and practice, and +that without an allusion even to any thing doubtful and +questionable in its character, it becomes necessary to enter more +in detail into the circumstances under which the passage is offered +to our notice.</p> +<p>The passage is found in a homily called The Annunciation of the +Mother of God. How long this homily has been discarded as spurious, +or how long its genuineness had been suspected before the time of +Baronius, I have not discovered; but certainly two centuries and a +half ago, and repeatedly since, it has been condemned as totally +and indisputably spurious, and has been excluded from the works of +Athanasius as a forgery, not by members of the Reformed Church, but +<span class="pagenum"><a name="page182" id= +"page182"></a>{182}</span> by most zealous and steady adherents to +the Church of Rome, and the most strenuous defenders of her +doctrines and practice.</p> +<p>The Benedictine editors<a id="footnotetag64" name= +"footnotetag64"></a><a href="#footnote64"><sup>64</sup></a>, who +published the remains of St. Athanasius in 1698, class the works +contained in the second volume under two heads, the doubtful and +the spurious; and the homily under consideration is ranked, without +hesitation, among the spurious. In the middle of that volume they +not only declare the work to be unquestionably a forgery, assigning +the reasons for their decision, but they fortify their judgment by +quoting at length the letter written by the celebrated Baronius, +more than a century before, to our countryman, Stapleton. Both +these documents are very interesting.</p> +<blockquote class="footnote"><a id="footnote64" name= +"footnote64"></a><b>Footnote 64:</b><a href= +"#footnotetag64">(return)</a> +<p>Here I would observe, that though the Benedictine editors differ +widely from each other in talent, and learning, and candour, yet, +as a body, they have conferred on Christendom, and on literature, +benefits for which every impartial and right-minded man will feel +gratitude. In the works of some of these editors, far more than in +others, we perceive the same reigning principle—a principle +which some will regard as an uncompromising adherence to the faith +of the Church; but which others can regard only in the light of a +prejudice, and a rooted habit of viewing all things through the +eyes of Rome.</p> +</blockquote> +<p>The Benedictine editors begin their preface thus: "That this +discourse is spurious, there is NO LEARNED MAN WHO DOES NOT NOW +ADJUDGE ... The style proves itself more clear than the sun, to be +different from that of Athanasius. Besides this, very many trifles +show themselves here unworthy of any sensible man whatever, not to +say Athanasius ... and a great number of expressions unknown to +Athanasius ... so that it savours of inferior Greek. And truly his +subtle disputation <span class="pagenum"><a name="page183" id= +"page183"></a>{183}</span> on the hypostasis of Christ, and on the +two natures in Christ, persuades us, that he lived after the +councils of Ephesus and Chalcedon; of which councils moreover he +uses the identical words, whereas his dissertation on the two wills +in Christ seems to argue, that he lived after the spreading of the +error of the Monothelites. But (continue these Benedictine editors) +we would add here the dissertation of Baronius on this subject, +sent to us by our brethren from Rome. That illustrious annotator, +indeed, having read only the Latin version of Nannius, which is +clearer than the Greek, did not observe the astonishing perplexity +of the style<a id="footnotetag65" name="footnotetag65"></a><a href= +"#footnote65"><sup>65</sup></a>."</p> +<blockquote class="footnote"><a id="footnote65" name= +"footnote65"></a><b>Footnote 65:</b><a href= +"#footnotetag65">(return)</a> +<p>Even in the Bibliotheca Patrum Concionatoria the homily is +declared to be not the work of Athanasius, but to have been written +after the sixth general council. "It is evident," say the editors, +"that it is the monument of a very learned man, though he has his +own blemishes, on which, for the most part, we have remarked in the +margin." Paris, 1662. p. 336.</p> +</blockquote> +<p>The dissertation which the Benedictine editors append, was +contained in a letter written by Baronius to Stapleton, in +consequence of some animadversions which Stapleton had communicated +to Cardinal Allen on the judgment of Baronius. The letter is dated +Rome, November, 1592. The judgment of Baronius on the spurious +character of this homily had been published to the world some time +previously; for after some preliminary words of kindness and +respect to his correspondent, Baronius proceeds to say, that when +he previously published his sentiments on this homily, it was only +cursorily and by the way, his work then being on another subject. +Nevertheless he conceived, <span class="pagenum"><a name="page184" +id="page184"></a>{184}</span> that the little he had then stated +would be sufficient to show, that the homily was not the production +of Athanasius, and that all persons of learning, WHO WERE DESIROUS +OF THE TRUTH, would freely agree with him; nor was he in this +expectation disappointed; for very many persons expressed their +agreement with him, congratulating him on separating legitimate +from spurious children. He then states the arguments which the +Benedictine editors adopted after him, and which we need not +repeat. But he also urges this fact, that though Cyril had the +works of Athanasius in his custody, and though both the disputing +parties ransacked every place for sentiments of Athanasius +countenancing their tenets, yet neither at Ephesus nor at Chalcedon +was this homily quoted, though it must have altogether driven +Eutyches and Nestorius from the field, so exact are its definitions +and statements on the points then at issue. Baronius then adds, +that so far from reversing the judgment which he had before passed +against the genuineness of this homily, he was compelled in justice +to declare his conviction, that it could not have been written till +after the heresy of the Monothelites had been spread abroad. This +we know would fix its date, at the very earliest, subsequently to +the commencement of the SEVENTH century, three hundred years after +Athanasius attended the Council of Nice. Among the last sentiments +of Baronius in this letter, is one which implies a principle worthy +of Christian wisdom, and which can never be neglected without +injury to the cause of truth. "These sentiments concerning +Athanasius I do not think are affirmed with any detriment to the +Church; for the Church does not suffer a loss on this account; who +being the pillar <span class="pagenum"><a name="page185" id= +"page185"></a>{185}</span> and ground of the truth, very far +shrinks from seeking, like Æsop's Jackdaw, helps and +ornaments which are not her own: the bare truth shines more +beautiful in her own naked simplicity." Were this principle acted +upon uniformly in our discussions on religious points of faith or +practice, controversy would soon be drawn within far narrower +limits; and would gradually be softened into a friendly interchange +of sentiments, and would well-nigh be banished from the world. No +person does the cause of truth so much injury, as one who attempts +to support it by arguments which will not bear the test of full and +enlightened investigation. And however an unsound principle may be +for a while maintained by unsound arguments, the momentary triumph +must ultimately end in disappointment.</p> +<p>Coccius also cites two passages as conveying the evidence of +Athanasius on this same point; one from the spurious letter +addressed to Felix, the pope; the other from the treatise to +Marcellus, on the interpretation of the Psalms. On the former, I +need not detain you by any observation; it would be fighting with a +shadow. The latter, which only recognises what I have never +affirmed or denied here,—the interest in our welfare taken by +holy souls departed, and their co-operation with us when we are +working out our own salvation,—contains a valuable suggestion +on the principles of devotion.</p> +<p>"Let no one, however, set about to adorn these Psalms for the +sake of effect with words from without, [artificial and secular +phrases,] nor transpose, nor alter the expressions. But let every +one inartificially read and repeat what is written, that those holy +persons who employed themselves in their production, recognising +their own works, may join with us in prayer; or <span class= +"pagenum"><a name="page186" id="page186"></a>{186}</span> rather +that the Holy Spirit, who spake in those holy men, observing the +words with which his voice inspired them, may assist us. For just +as much as the life of those holy men is more pure than ours, so +far are their words preferable to any production of our own."</p> +<p>But whilst there is not found a single passage in Athanasius to +give the faintest countenance to the invocation of saints, there +are various arguments and expressions which go far to demonstrate +that such a belief and such practices as are now acknowledged and +insisted upon by the Church of Rome, were neither adopted nor +sanctioned by him. Had he adopted that belief and practice for his +own, he would scarcely have spoken, as he repeatedly has, of the +exclusion of angels and men from any share in the work of man's +restoration, without any expressions to qualify it, and to protect +his assertions from being misunderstood. Again, he bids us look to +the holy men and holy fathers as our examples, in whose footsteps +we should tread, if we would be safe; but not a hint escapes him +that they are to be invoked.</p> +<p>I must detain you by rather a long quotation from this father, +and will, therefore, now do nothing more than refer you to two +passages expressive of those sentiments to which I have above +alluded. In the thirteenth section of his Treatise on the +Incarnation of the Word of God, he argues, that neither could men +restore us to the image of God, nor could angels, but the word of +God, Jesus Christ, &c. [Vol. i. part i. p. 58.] In his Epistle +to Dracontius, he says, "We ought to conduct ourselves agreeably to +the principles of the saints and fathers, and to imitate +them,—assured that if we <span class="pagenum"><a name= +"page187" id="page187"></a>{187}</span> swerve from them, we become +alienated also from their communion." [Vol. i. part i, p. 265.]</p> +<p>The passage, however, to which I would invite the reader's +patient and impartial thoughts, occurs in the third oration against +the Arians, when he is proving the unity of the Father and the Son, +from the expression of St. Paul in the eleventh verse of the third +chapter of his first Epistle to the Thessalonians.</p> +<p>"Thus then again ([Greek: outo g' oun palin]), when he is +praying for the Thessalonians, and saying, 'Now our God and Father +himself and the Lord Jesus Christ direct our way to you,' he +preserves the unity of the Father and the Son. For he says not 'may +THEY direct ([Greek: kateuthunoien]),' as though a twofold grace +were given from Him AND Him, but 'may HE direct ([Greek: +katenthunai]),' to show that the Father giveth this through the +Son. For if there was not an unity, and the Word was not the proper +offspring of the Father's substance, as the eradiation of the +light, but the Son was distinct in nature from the Father,—it +had sufficed for the Father alone to have made the gift, no +generated being partaking with the Maker in the gifts. But now such +a giving proves the unity of the Father and the Son. Consequently, +no one would pray to receive any thing from God AND the angels, or +from any other created being; nor would any one say 'May God AND +the angels give it thee;' but from the Father and the Son, because +of their unity and the oneness of the gift. For whatever is given, +is given through the Son,—nor is there any thing which the +Father works except through the Son; for thus the receiver has the +gracious favour without fail. But if the patriarch Jacob, blessing +his descendants Ephraim and Manasseh, said, 'The God who nourished +<span class="pagenum"><a name="page188" id= +"page188"></a>{188}</span> me from my youth unto this day, the +Angel who delivered me from all the evils, bless these lads;' he +does not join one of created beings, and by nature angels, with God +who created them; nor dismissing Him who nourished him, God, does +he ask the blessing for his descendants from an angel, but by +saying 'He who delivered me from all the evils,' he showed that it +was not one of created angels, but the WORD OF GOD; and joining him +with the Father, he supplicated him through whom also God delivers +whom he will. For he used the expression, knowing him who is called +the Messenger of the great counsel of the Father to be no other +than the very one who blessed and delivered from evil. For surely +he did not aspire to be blessed himself by God, and was willing for +his descendants to be blessed by an angel. But the same whom he +addressed, saying, I will not let Thee go, except thou bless me +(and this was God, as he says, 'I saw God face to face'), Him he +prayed to bless the sons of Joseph. The peculiar office of an angel +is to minister at the appointment of God; and often he went onwards +to cast out the Amorite, and is sent to guard the people in the +way; but these are not the doings of him, but of God, who appointed +him and sent him,—whose also it is to deliver whom he will." +[Vol i. p. 561.]</p> +<p>"For this cause David addressed no other on the subject of +deliverance but God Himself. But if it belongs to no other than God +to bless and deliver, and it was no other who delivered Jacob than +the Lord Himself, and the patriarch invoked for his descendants Him +who delivered him, it is evident that he connected no one in his +prayer except His Word, whom for this reason he called an angel, +because he alone reveals the Father."</p> +<span class="pagenum"><a name="page189" id= +"page189"></a>{189}</span> +<p>"But this no one would say of beings produced and created; for +neither when the Father worketh does any one of the angels, or any +other of created beings, work the things; for no one of such beings +is an effective cause, but they themselves belong to things +produced. The angels then, as it is written, are ministering +spirits sent to minister; and the gifts given by Him through the +Word they announce to those who receive them."</p> +<p>Now if the invocation of angels had been practised by the Church +at that time, can it be for a moment believed, that a man of such a +mind as was the mind of Athanasius, a mind strong, clear, logical, +cultivated with ardent zeal for the doctrines of the Church, and +fervent piety, would have suffered such passages as these to fall +from him, without one saving clause in favour of the invocation of +angels? He tells us in the most unqualified manner, that they act +merely as ministers; ready indeed, and rejoicing to be employed on +errands of mercy, but not going one step without the commands of +the Lord, or doing one thing beyond his word. Had the idea been +familiar to the mind of Athanasius, of the lawfulness, the duty, +the privilege, the benefit of invoking them, would he have avoided +the introduction of some words to prevent his expressions from +being misunderstood and misapplied, as subsequent writers did long +before the time when the denial of the doctrine might seem to have +made such precaution more necessary?</p> +<p>I close then the catalogue of our witnesses before the Council +of Nicæa with the testimony of St. Athanasius; whose genuine +and acknowledged works afford not one jot or tittle in support of +the doctrine and practice of the invocation of angels and saints, +as now insisted upon by the Church of Rome; and the direct +<span class="pagenum"><a name="page190" id= +"page190"></a>{190}</span> tendency of whose evidence is decidedly +hostile both to that doctrine and that practice.</p> +<p>I have seen it observed by some who are satisfied, that the +records of primitive antiquity do not contain such references to +the invocation of saints and angels, as we might have expected to +find had the custom then prevailed, that the earliest Christians +kept back the doctrine and concealed it, though they held it; +fearing lest their heathen neighbours should upbraid them with +being as much polytheists as themselves<a id="footnotetag66" name= +"footnotetag66"></a><a href="#footnote66"><sup>66</sup></a>. This +is altogether a gratuitous assumption, directly contrary to +evidence, and totally inconsistent with their conduct. Had those +first Christians acted upon such a debasing principle, they would +have kept back and concealed their worship of the Son and of the +Holy Ghost, as exposing them to a similar charge. They were +constantly upbraided with worshipping a crucified <span class= +"pagenum"><a name="page191" id="page191"></a>{191}</span> mortal; +but instead of either meeting that charge by denying that they +worshipped Jesus as their God, or of concealing the worship of Him, +lest they should expose themselves again to such upbraidings, they +publicly professed, that He whom the Jews had murdered, they +believed in as the Son of God, Himself their God. They gloried in +the doctrine of the ever-blessed Trinity, and did not fear what men +might do to them, or say of them in consequence. Had they believed +in the duty of invoking saints and angels, the high principle of +Christian integrity would not have suffered them to be ashamed to +confess it, or to practise openly what they believed.</p> +<blockquote class="footnote"><a id="footnote66" name= +"footnote66"></a><b>Footnote 66:</b><a href= +"#footnotetag66">(return)</a> +<p>Bishop Morley, (London, 1683,) in a letter written whilst he was +in exile at Breda, to J. Ulitius, refers to Cardinal Perron, +"Réplique à la Resp. du Roy de la Grande Bret." p. +1402 and 4, for this sentiment: "The Fathers do not always speak +what they think, but conceal their real sentiments, and say that +which best serves the cause which they sustain, so as to protect it +against the objections of the gentiles. The Fathers, as much as in +them lies, and as far as they can, avoid and decline all occasions +of speaking about the invocation of saints then practised in the +Church, fearing lest to the gentiles there might appear a sort of +similarity, although untrue and equivocal, between the worship paid +to the saints by the Church, and by the Pagans to their false +divinities; and lest the Pagans might thence seize a handle, +however unfair, of retorting upon them that custom of the Church." +Had a member of the Anglican Church thus spoken of the Fathers, and +thus pleaded in their name guilty of subterfuge and duplicity, he +would have been immediately charged with irreverence and wanton +insult, and that with good reason. These sentiments of the Cardinal +are in p. 982 of the Paris edition of 1620.</p> +</blockquote> +<span class="pagenum"><a name="page192" id= +"page192"></a>{192}</span> +<hr /> +<h2>PART II.</h2> +<h3><a name="chap2-1" id="chap2-1">CHAPTER I.</a></h3> +<h4>STATE OF WORSHIP AT THE TIME OF THE REFORMATION.</h4> +<p>One of the points proposed for our inquiry was the state of +religious worship, with reference to the invocation of saints, at +the time immediately preceding the reformation. Very far from +entertaining a wish to fasten upon the Church of Rome now, what +then deformed religion among us, in any department where that +Church has practically reformed her services, I would most +thankfully have found her ritual in a more purified state than it +is. My more especial object in referring to this period is twofold: +first, to show, that consistently with Catholic and primitive +principles, the Catholic Christians of England ought not to have +continued to participate in the worship which at that time +prevailed in our country; and, secondly, by that example both to +illustrate the great danger of allowing ourselves to countenance +the very first stages of superstition, and also to impress upon our +minds the duty of checking in its germ any the least deviation from +the primitive principles of faith and worship; convinced that by +the general tendency of human nature, one wrong step will, though +imperceptibly, yet almost inevitably lead to another; and that only +whilst we adhere with uncompromising steadiness <span class= +"pagenum"><a name="page193" id="page193"></a>{193}</span> to the +Scripture as our foundation, and to the primitive Church, under +God, as a guide, can we be saved from the danger of making +shipwreck of our faith.</p> +<p>On this branch of our subject I propose to do no more than to +lay before my readers the witness borne to the state of religion in +England at that time, by two works, which have been in an especial +manner forced upon my notice. Many other testimonies of a similar +tendency might readily be adduced; but these will probably appear +sufficient for the purposes above mentioned; and to dwell longer +than is necessary on this point would be neither pleasant nor +profitable.</p> +<hr /> +<h4><a name="sect2-1-1" id="sect2-1-1">SECTION I.</a></h4> +<p>The first book to which I shall refer is called The Hours of the +most blessed Virgin Mary, according to the legitimate use of the +Church of Salisbury. This book was printed in Paris in the year +1526. The prayers in this volume relate chiefly to the Virgin: and +I should, under other circumstances, have reserved all allusion to +it for our separate inquiry into the faith and practice of the +Church of Rome with regard to her. But its historical position and +general character seemed to recommend our reference to it here. +Without anticipating, therefore, the facts or the arguments, which +will hereafter be submitted to the reader's consideration on the +worship of the Virgin, I refer to this work now solely as +illustrative of the lamentable state of superstition which three +centuries ago overran our country.</p> +<p>The volume abounds with forms of prayer to the Virgin, many of +them prefaced by extraordinary notifications of indulgences +promised to those who duly utter <span class="pagenum"><a name= +"page194" id="page194"></a>{194}</span> the prayers. These +indulgences are granted by Popes and by Bishops; some on their own +mere motion, others at the request of influential persons. They +guarantee remission of punishment for different spaces of time, +varying from forty days to ninety thousand years; they undertake to +secure freedom from hell; they promise pardon for deadly sins, and +for venial sins to the same person for the same act; they assure to +those who comply with their directions a change of the pain of +eternal damnation into the pain of purgatory, and the pain of +purgatory into a free and full pardon.</p> +<p>It may be said that the Church of Rome is not responsible for +all these things. But we need not tarry here to discuss the +question how far it was then competent for a church or nation to +have any service-book or manual of devotion for the faithful, +without first obtaining the papal sanction. For clear it is beyond +all question, that such frightful corruptions as these, of which we +are now to give instances, were spread throughout the land; that +such was the religion then imposed on the people of England; and it +was from such dreadful enormities, that our Reformation, to +whatever secondary cause that reformation is to be +attributed—by the providence of Almighty God rescued us. No +one laments more than I do, the extremes into which many opponents +of papal Rome have allowed themselves to run; but no one can feel a +more anxious desire than myself to preserve our Church and people +from a return of such spiritual degradation and wretchedness; and +to keep far from us the most distant approaches of such lamentable +and ensnaring superstitions. In this feeling moreover I am assured +that I am joined by many of the most respected and influential +members of the Roman Catholic Church among us. <span class= +"pagenum"><a name="page195" id="page195"></a>{195}</span> Still +what has been may be; and it is the bounden duty of all members of +Christ's Catholic Church, to whatever branch of it they belong, to +join in guarding his sanctuary against such enemies to the truth as +it is in HIM.</p> +<p>At the same time it would not be honest and candid in me, were I +to abstain from urging those, who, with ourselves, deprecate these +excesses, to carry their reflections further; and determine whether +the spirit of the Gospel does not require a total rejection, even +in its less startling forms, of every departure from the principle +of invoking God alone; and of looking for acceptance with Him +solely to the mediation of his Son, without the intervention of any +other merits. As we regard it, it is not a question of degree; it +is a question of principle: one degree may be less revolting to our +sense of right than another, but it is not on that account +justifiable.</p> +<p>The following specimens, a few selected from an overabundant +supply, will justify the several particulars in the summary which I +have above given:</p> +<p>1. "The Right Reverend Father in God, Laurence<a id= +"footnotetag67" name="footnotetag67"></a><a href= +"#footnote67"><sup>67</sup></a>, Bishop of Assaven, hath granted +forty days of pardon to all them that devoutly say this prayer in +the worship of our blessed Lady, being penitent, and truly +confessed of all their sins. Oratio, 'Gaude Virgo, Mater Christi,' +&c. Rejoice, Virgin, Mother of Christ. [Fol. 35.]</p> +<blockquote class="footnote"><a id="footnote67" name= +"footnote67"></a><b>Footnote 67:</b><a href= +"#footnotetag67">(return)</a> +<p>This was Laurence Child, who, by papal provision, was made +Bishop of St. Asaph, June 18, 1382. He is called also Penitentiary +to the Pope. Le Neve, p. 21. Beatson, vol. i. p. 115.</p> +</blockquote> +<p>2. "To all them that be in the state of grace, that daily say +devoutly this prayer before our blessed Lady of Pity, she will show +them her blessed visage, and warn them the day and the hour of +death; and in their last <span class="pagenum"><a name="page196" +id="page196"></a>{196}</span> end the angels of God shall yield +their souls to heaven; and<a id="footnotetag68" name= +"footnotetag68"></a><a href="#footnote68"><sup>68</sup></a> he +shall obtain five hundred years, and so many Lents of pardon, +granted by five holy fathers, Popes of Rome. [Fol. 38.]</p> +<blockquote class="footnote"><a id="footnote68" name= +"footnote68"></a><b>Footnote 68:</b><a href= +"#footnotetag68">(return)</a> +<p>The language in many of these passages is very imperfect; but I +have thought it right to copy them verbatim.</p> +</blockquote> +<p>3. "This prayer showed our Lady to a devout person, saying, that +this golden prayer is the most sweetest and acceptablest to me: and +in her appearing she had this salutation and prayer written with +letters of gold in her breast, 'Ave Rosa sine spinis'—Hail +Rose without thorns. [Fol. 41.]</p> +<p>4. "Our holy Father, Sixtus the fourth, pope, hath granted to +all them that devoutly say this prayer before the image of our Lady +the sum of XI.M. [eleven thousand] years of pardon. 'Ave +Sanctissima Maria, Mater Dei, Regina Coeli,' &c. Hail most holy +Mary, Mother of God, Queen of Heaven. [Fol. 42.]</p> +<p>5. "Our holy Father, Pope Sixtus, hath granted at the instance +of the highmost and excellent Princess Elizabeth, late Queen of +England, and wife to our sovereign liege Lord, King Henry the +Seventh, (God have mercy on her sweet soul, and on all Christian +souls,) that every day in the morning, after three tollings of the +Ave bell, say three times the whole salutation of our Lady Ave +Maria gratia; that is to say, at 6 the clock in the morning 3 Ave +Maria, at 12 the clock at noon 3 Ave M., and at 6 the clock at +even, for every time so doing is granted of the SPIRITUAL TREASURE +OF HOLY CHURCH 300 days of pardon totiens quotiens; and also our +holy father, the Archbishop of Canterbury and York, with other nine +Bishops of this realm, have <span class="pagenum"><a name="page197" +id="page197"></a>{197}</span> granted 3 times in the day 40 days of +pardon to all them that be in the state of grace able to receive +pardon: the which begun the 26th day of March, Anno MCCCCXCII. Anno +Henrici VII.<a id="footnotetag69" name="footnotetag69"></a><a href= +"#footnote69"><sup>69</sup></a> And the sum of the indulgence and +pardon for every Ave Maria VIII hondred days an LX totiens +quotiens, this prayer shall be said at the tolling of the Ave Bell, +'Suscipe,' &c. Receive the word, O Virgin Mary, which was sent +to thee from the Lord by an angel. Hail, Mary, full of grace: the +Lord with thee, &c. Say this 3 times, &c. [Fol. 42.]</p> +<blockquote class="footnote"><a id="footnote69" name= +"footnote69"></a><b>Footnote 69:</b><a href= +"#footnotetag69">(return)</a> +<p>Henry VII. began to reign in 1485.</p> +</blockquote> +<p>6. "This prayer was showed to St. Bernard by the messenger of +God, saying, that as gold is the most precious of all other metals, +so exceedeth this prayer all other prayers, and who that devoutly +sayeth it shall have a singular reward of our blessed Lady, and her +sweet Son Jesus. 'Ave,' &c. Hail, Mary, most humble handmaid of +the Trinity, &c. Hail, Mary, most prompt Comforter of the +living and the dead. Be thou with me in all my tribulations and +distresses with maternal pity, and at the hour of my death take my +soul, and offer it to thy most beloved Son Jesus, with all them who +have commended themselves to our prayers. [Fol. 46.]</p> +<p>7. "Our holy father, the Pope Bonifacius, hath granted to all +them that devoutly say this lamentable contemplation of our blessed +Lady, standing under the Cross weeping, and having compassion with +her sweet Son Jesus, 7 years of pardon and forty Lents, and also +Pope John the 22 hath granted three hondred days of pardon. 'Stabat +Mater dolorosa.' [Fol. 47.]</p> +<p>8. "To all them that before this image of Pity devoutly say 5 +Pat. Nos., and 5 Aves, and a Credo, piteously beholding these arms +of Christ's passion, are <span class="pagenum"><a name="page198" +id="page198"></a>{198}</span> granted XXXII.M.VII hondred, and LV +(32755) years of pardon; and Sixtus the 4th, Pope of Rome hath made +the 4 and the 5 prayer, and hath doubled his aforesaid pardon. +[Fol. 54.]</p> +<p>9. "Our holy Father the Pope John 22 hath granted to all them +that devoutly say this prayer, after the elevation of our Lord Jesu +Christ, 3000 days of pardon for deadly sins. [Fol. 58.]</p> +<p>10. "This prayer was showed to Saint Augustine by revelation of +the Holy Ghost, and who that devoutly say this prayer, or hear +read, or beareth about them, shall not perish in fire or water, +nother in battle or judgment, and he shall not die of sudden death, +and no venom shall poison him that day, and what he asketh of God +he shall obtain if it be to the salvation of his soul; and when thy +soul shall depart from thy body it shall not enter hell." This +prayer ends with three invocations of the Cross, thus: "O Cross of +Christ [cross] save us, O Cross of Christ [cross] protect us, O +Cross of Christ [cross] defend us. In the name of the [cross] +Father, [cross] Son, and Holy [cross] Ghost. Amen." [Fol. 62.]</p> +<p>11. "Our holy Father Pope Innocent III. hath granted to all them +that say these III prayers following devoutly, remission of all +their sins confessed and contrite. [Fol. 63.]</p> +<p>12. "These 3 prayers be written in the Chapel of the Holy Cross, +in Rome, otherwise called Sacellum Sanctæ Crucis septem +Romanorum; who that devoutly say them shall obtain X.C.M. [ninety +thousand] years of pardon for deadly sins granted of our holy +Father, John 22, Pope of Rome. [Fol. 66.]</p> +<p>13. "Who that devoutly beholdeth these arms of <span class= +"pagenum"><a name="page199" id="page199"></a>{199}</span> our Lord +Jesus Christ, shall obtain six thousand years of pardon of our holy +Father Saint Peter, the first pope of Rome, and of XXX [thirty] +other popes of the Church of Rome, successors after him; and our +holy Father, Pope John 22, hath granted unto all them very contrite +and truly confessed, that say these devout prayers following in the +commemoration of the bitter passion of our Lord Jesus Christ, 3000 +years of pardon for DEADLY SINS, and other 3000 for venial sins." +[Fol. 68.]</p> +<p>I will only add one more instance. The following announcement +accompanies a prayer of St. Bernard: "Who that devoutly with a +contrite heart daily say this orison, if he be that day in a state +of eternal damnation, then this eternal pain shall be changed him +in temporal pain of purgatory; then if he hath deserved the pain of +purgatory it shall be forgotten and forgiven through the infinite +mercy of God."</p> +<p>It is indeed very melancholy to reflect that our country has +witnessed the time, when the bread of life had been taken from the +children, and such husks as these substituted in its stead. +Accredited ministers of the Roman Catholic Church have lately +assured us that the pardons and indulgences granted now, relate +only to the remission of the penances imposed by the Church in this +life, and presume not to interfere with the province of the Most +High in the rewards and punishments of the next. But, I repeat it, +what has been in former days may be again; and whenever Christians +depart from the doctrine and practice of prayer to God alone, +through Christ alone, a door is opened to superstitions and abuses +of every kind; and we cannot too anxiously and too jealously guard +and fence about, with all our power and skill, the fundamental +principle, one God and one Mediator.</p> +<span class="pagenum"><a name="page200" id= +"page200"></a>{200}</span> +<hr /> +<h4><a name="sect2-1-2" id="sect2-1-2">SECTION +II.</a>—SERVICE OF THOMAS BECKET, ON THE ANNIVERSARY OF HIS +MARTYRDOM, DEC. 29.</h4> +<p>The other instance by which I propose to illustrate the state of +religion in England before the reformation, is the service of +Thomas Becket, Archbishop of Canterbury, a canonized saint and +martyr of the Church of Rome. The interest attaching to so +remarkable a period in ecclesiastical history, and to an event so +intimately interwoven with the former state of our native land, +appears to justify the introduction of the entire service, rather +than extracts from it, in this place. Whilst it bears throughout +immediately on the subject of our present inquiry, it supplies us +at the same time with the strong views entertained by the authors +of the service, on points which gave rise to great and repeated +discussion, not only in England, but in various parts also of +continental Europe, with regard to the moral and spiritual merits +or demerits of Becket, as a subject of the realm and a Christian +minister. It is, moreover, only by becoming familiar in all their +details with some such remains of past times, that we can form any +adequate idea of the great and deplorable extent to which the +legends had banished the reading and expounding of Holy Scriptures +from our churches; and also how much the praises of mortal man had +encroached upon those hours of public worship, which should be +devoted to meditations on our Maker, Redeemer, and Sanctifier; to +the exclusive praises of his holy name; and to supplications +<span class="pagenum"><a name="page201" id= +"page201"></a>{201}</span> to Him alone for blessings at his hand, +and for his mercy through Christ.</p> +<p>There is much obscurity in the few first paragraphs. The +historical or biographical part begins at Lesson the First, and +continues throughout, only interspersed with canticles in general +referring to the incidents in the narrative preceding each.</p> +<hr /> +<p>THE SERVICE OF THOMAS BECKET<a id="footnotetag70" name= +"footnotetag70"></a><a href="#footnote70"><sup>70</sup></a>.</p> +<blockquote class="footnote"><a id="footnote70" name= +"footnote70"></a><b>Footnote 70:</b><a href= +"#footnotetag70">(return)</a> +<p>The copies which I have chiefly consulted for the purposes of +the present inquiry, are two large folio manuscripts, in good +preservation, No. 1512 and No. 2785 of the Harleian MSS. in the +British Museum. The service commences about the 49th page, B. of +No. 2785. This MS. is considered to be of a date somewhere about +1430. The first parts of the service are preserved also in a +Breviary printed in Paris in 1556, with some variations and +omissions. There are various other copies in the British Museum, as +well printed as in manuscript.</p> +</blockquote> +<p>Let them without change of vestments and without tapers in their +hands, proceed to the altar of St. Thomas the Martyr, chanting the +requiem, the chanter beginning,</p> +<div class="poem"> +<div class="stanza"> +<p><i>Req.</i> The grain lies buried beneath the straw;</p> +<p class="i4">The just man is slain by the spear of the wicked;</p> +<p class="i4">The guardian of the vine falls in the vineyard,</p> +<p class="i4">The chieftain in the camp, the husbandman in the +threshing-floor.</p> +</div> +</div> +<p>Then the prose is said by all who choose, in surplices before +the altar.</p> +<div class="poem"> +<div class="stanza"> +<p>"Let the Shepherd sound his trumpet of horn."</p> +</div> +</div> +<p>Let the choir respond to the chant of the prose after every +verse, upon the letter [super litteram].</p> +<span class="pagenum"><a name="page202" id= +"page202"></a>{202}</span> +<div class="poem"> +<div class="stanza"> +<p>That the vineyard of Christ might be free,</p> +<p>Which he assumed under a robe of flesh,</p> +<p>He liberated it by the purple cross.</p> +<p>The adversary, the erring sheep,</p> +<p>Becomes bloodstained by the slaughter of the shepherd.</p> +<p>The marble pavements of Christ</p> +<p>Are wetted, ruddy with sacred gore;</p> +<p>The martyr presented with the laurel of life.</p> +<p>Like a grain cleansed from the straw,</p> +<p>Is translated to the divine garners.</p> +</div> +</div> +<p>But whilst the prose is being sung, let the priest incense the +altar, and then the image of the blessed Thomas the Martyr; and +afterwards shall be said with an humble voice: Pray for us, Blessed +Thomas.</p> +<p><i>The Prayer<a id="footnotetag71" name= +"footnotetag71"></a><a href="#footnote71"><sup>71</sup></a>.</i> O +God for whose Church the glorious <span class="pagenum"><a name= +"page203" id="page203"></a>{203}</span> high-priest and martyr +Thomas fell beneath the swords of the wicked, grant, we beseech +thee, that all who implore his aid may obtain the salutary effect +of their petition, through Christ.</p> +<blockquote class="footnote"><a id="footnote71" name= +"footnote71"></a><b>Footnote 71:</b><a href= +"#footnotetag71">(return)</a> +<p>This Collect is still preserved in the Roman ritual, and is +offered on the anniversary of Becket's death. In a very ancient +pontifical, preserved in the chapter-house of Bangor, and which +belonged to Anianus, who was Bishop of that see (1268), among the +"Proper Benedictions for the circuit of the year," are two relating +to Thomas Becket; one on the anniversary of his death, the other on +the day of his translation. The former is couched in these words: +"O God, who hast not without reason mingled the birthday of the +glorious high-priest, Thomas, with the joys of thy nativity, by the +intervention of his merits" (ipsius mentis intervenientibus), "make +these thy servants venerate thy majesty with the reverence of due +honour. Amen. And as he, according to the rule of a good shepherd, +gave his life for his sheep, so grant thou to thy faithful ones, to +fear no tyrannical madness to the prejudice of Catholic truth. +Amen. We ask that they, by his example, for obedience to the holy +laws, may learn to despise persons, and by suffering manfully to +triumph over tyrannical madness. Amen." The latter runs thus: "May +God, by whose pity the bodies of saints rest in the sabbath of +peace, turn your hearts to the desire of the resurrection to come. +Amen. And may he who orders us to bury with honour due the members +of the saints whose death is precious, by the merits of the +glorious martyr, Thomas, vouchsafe to raise you from the dust of +vanity. Amen. Where at length by the power of his benediction ye +may be clothed with doubled festive robes of body and soul. +Amen."</p> +</blockquote> +<div class="poem"> +<div class="stanza"> +<p>The shepherd slain in the midst of the flock,</p> +<p>Purchased peace at the price of his blood.</p> +<p>O joyous grief, in mournful gladness!</p> +<p>The flock breathes when the shepherd is dead;</p> +<p>The mother wailing, sings for joy in her son,</p> +<p>Because he lives under the sword a conqueror.</p> +<p>The solemnities of Thomas the Martyr are come.</p> +<p>Let the Virgin Mother, the Church, rejoice;</p> +<p>Thomas being raised to the highest priesthood,</p> +<p>Is suddenly changed into another man.</p> +<p>A monk, under [the garb of?] a clerk, secretly clothed with +haircloth,</p> +<p>More strong than the flesh subdues the attempts of the +flesh;</p> +<p>Whilst the tiller of the Lord's field pulls up the thistles,</p> +<p>And drives away and banishes the foxes from the vineyard.</p> +</div> +</div> +<p><i>The First Lesson.</i></p> +<p>Dearest Brethren, celebrating now the birth-day of the martyr +Thomas, because we have not power to recount his whole life and +conversation, let our brief discourse run through the manner and +cause of his passion. The blessed Thomas, therefore, as in the +office of Chancellor, or Archdeacon, he proved incomparably +strenuous <span class="pagenum"><a name="page204" id= +"page204"></a>{204}</span> in the conduct of affairs, so after he +had undertaken the office of pastor, he became devoted to God +beyond man's estimation. For, when consecrated, he suddenly is +changed into another man: he secretly put on the hair shirt, and +wore also hair drawers down to the knee. And under the respectable +appearance of the clerical garb, concealing the monk's dress, he +entirely compelled the flesh to obey the spirit; studying by the +exercise of every virtue without intermission to please God. +Knowing, therefore, that he was placed a husbandman in the field of +the Lord, a shepherd in the fold, he carefully discharged the +ministry entrusted to him. The rights and dignities of the Church, +which the public authority had usurped, he deemed it right to +restore, and to recall to their proper state. Whence a grave +question on the ecclesiastical law and the customs of the realm, +having arisen between him and the king of the English, a council +being convened, those customs were proposed which the king +pertinaciously required to be confirmed by the signatures as well +of the archbishop as of his suffragans. The archbishop with +constancy refused, asserting that in them was manifest the +subversion of the freedom of the Church. He was in consequence +treated with immense insults, oppressed with severe losses, and +provoked with innumerable injuries. At length, being threatened +with death, (because the case of the Church had not yet become +fully known, and the persecution seemed to be personal,) he +determined that he ought to give place to malice. Being driven, +therefore, into exile, he was honourably received by our lord the +pope Alexander<a id="footnotetag72" name= +"footnotetag72"></a><a href="#footnote72"><sup>72</sup></a> at +Senon, and recommended <span class="pagenum"><a name="page205" id= +"page205"></a>{205}</span> with especial care to the Monastery of +Pontinea (Pontigny).</p> +<blockquote class="footnote"><a id="footnote72" name= +"footnote72"></a><b>Footnote 72:</b><a href= +"#footnotetag72">(return)</a> +<p>Pope Alexander III. was at this time residing as a refugee at +Sens, having been driven from Italy a few years before by Frederick +Barbarossa.</p> +</blockquote> +<div class="poem"> +<div class="stanza"> +<p>Malice, bent on the punishment of Thomas,</p> +<p>Condemns to banishment the race of Thomas.</p> +<p>The whole family goes forth together.</p> +<p>No order, sex, age, or condition</p> +<p>Here enjoys any privilege.</p> +</div> +</div> +<p><i>Lesson the Second.</i></p> +<p>Meanwhile in England all the revenues of the archbishop are +confiscated, his estates are laid waste, his possessions are +plundered, and by the invention of a new kind of punishment, the +whole kin of Thomas is proscribed together. For all his friends or +acquaintance, or whoever was connected with him, by whatever title, +without distinction of state or fortune, dignity or rank, age or +sex, were alike exiled. For as well the old and decrepit, as +infants in the cradle and women lying in childbirth, were driven +into banishment; whilst as many as had reached the years of +discretion were compelled to swear upon the holy [Gospels]<a id= +"footnotetag73" name="footnotetag73"></a><a href= +"#footnote73"><sup>73</sup></a> that immediately on crossing the +sea they would present themselves to the Archbishop of Canterbury; +in order that being so oftentimes pierced even by the sword of +sympathy, he would bend his strength of mind to the king's +pleasure. But the man of God, putting his hand to deeds of +fortitude, with constancy bore exile, reproaches, insults, the +proscription of parents and friends, for the name of Christ; he was +never, by any injury, at all broken or changed. For so great was +the firmness of this confessor of Christ, that he seemed to teach +all his fellow exiles, that every soil is the brave man's +country.</p> +<blockquote class="footnote"><a id="footnote73" name= +"footnote73"></a><b>Footnote 73:</b><a href= +"#footnotetag73">(return)</a> +<p>Tactis sacrosanctis. It may mean reliques, or other sacred +things.</p> +</blockquote> +<span class="pagenum"><a name="page206" id= +"page206"></a>{206}</span> +<div class="poem"> +<div class="stanza"> +<p>Thomas put his hands to deeds of fortitude,</p> +<p>He despised losses, he despised reproaches,</p> +<p>No injury breaks down Thomas:</p> +<p>The firmness of Thomas exclaimed to all,</p> +<p>"Every soil is the brave man's country."</p> +</div> +</div> +<p><i>Third Lesson.</i></p> +<p>The king therefore hearing of his immoveable constancy, having +directed commendatory letters by some abbots of the Cistertian +order to the General Chapter, caused him to be driven from +Pontinea. But the blessed Thomas fearing that, by occasion of his +right, injury would befal the saints, retired of his own accord. +Yet before he set out from thence he was comforted by a divine +revelation: a declaration being made to him from heaven, that he +should return to his Church with glory, and by the palm of +martyrdom depart to the Lord. When he was disturbed and sent from +his retreat at Pontinea, Louis, the most Christian king of the +French, received him with the greatest honour, and supported him +most courteously till peace was restored. But even he too was +often, though in vain, urged not to show any grace of kindness +towards a traitor to the king of England. The hand of fury +proceeded further, and a cruelty dreadful for pious ears to hear. +For whereas the Catholic Church prays even for heretics, and +schismatics, and faithless Jews, it was forbidden that any one +should assist him by the supplications of prayer. Exiled, then, for +six continuous years, afflicted with varied and unnumbered +injuries, and like a living stone squared by various cuttings and +pressures for the building of the heavenly edifice, the more he was +thrust at that he might fall, the more firm and immoveable was he +enabled to stand. <span class="pagenum"><a name="page207" id= +"page207"></a>{207}</span> For neither could gold so carefully +tried be burned away, nor a house, founded on a firm rock, be torn +down. Neither does he suffer the wolves to rage against the lambs, +nor the vineyard to pass into a garden of herbs.</p> +<div class="poem"> +<div class="stanza"> +<p>The best of men, holy, and renowned is banished,</p> +<p>Lest the dignity of the Church should yield to the unworthy.</p> +<p>The estates of the exiled man are the spoil of the +malignant,</p> +<p>But when placed in the fire, the fire burns him not.</p> +</div> +</div> +<p><i>Fourth Lesson.</i></p> +<p>At length by the exertions, as well of the aforesaid pontiff as +of the king of the French, many days were appointed for +re-establishing peace: and because the servant of God would not +accept of peace, unless with safety to the honour of God, and the +character of the Church, they departed in discord from each other. +At length the supreme Pontiff, pitying the desolation of the +Anglican Church, with difficulty at the last extorted by +threatening measures, that peace should be restored to the Church. +The realms indeed rejoiced, that the King had been reconciled to +the Archbishop, whilst some believed that the affair was carried on +in good faith, and others formed different conjectures. +Consequently in the seventh year of his exile the noble pastor +returned into England, that he might either rescue the sheep of +Christ from the jaws of the wolves, or sacrifice himself for the +flock intrusted to his care. He is received by the clergy and the +people with incalculable joy; all shedding tears, and saying, +Blessed is he who cometh in the name of the Lord. But after a few +days he was again afflicted by losses and miseries beyond measure +and number. Whoever offered to him, <span class="pagenum"><a name= +"page208" id="page208"></a>{208}</span> or to any one connected +with him, a cheerful countenance was reckoned a public enemy. In +all these things his mind was unbroken; but his hand was still +stretched out for the liberation of the Church. For this he +incessantly sighed; for this he persevered in watchings, fastings, +and prayers; to obtain this he ardently desired to sacrifice +himself.</p> +<div class="poem"> +<div class="stanza"> +<p>From the greatest joy of affairs,</p> +<p>The greatest wailing is in the Church,</p> +<p>For the absence of so great a patron.</p> +<p>But when the miracles return,</p> +<p>Joy to the people returns.</p> +<p>The crowd of sick flock together,</p> +<p>And obtain the grace of benefits.</p> +</div> +</div> +<p><i>Fifth Lesson.</i></p> +<p>Now on the fifth day after the birth-day of our Lord, four +persons of the palace came to Canterbury, men indeed of high birth, +but famous for their wicked deeds; and having entered, they attack +the archbishop with reproachful words, provoke him with insults, +and at length assail him with threats. The man of God modestly +answered, to every thing, whatever reason required, adding that +many injuries had been inflicted upon him and the Church of God, +since the re-establishment of peace, and there was no one to +correct what was wrong; that he neither could nor would dissemble +thereafter, so as not to exercise the duties of his function. The +men, foolish in heart, were disturbed by this, and having loudly +given utterance to their iniquity they forthwith went out. On their +retiring, the prelate proceeded to the Church, to offer the evening +praises to Christ. The mail-clad satellites of Satan followed him +from behind with drawn swords, a <span class="pagenum"><a name= +"page209" id="page209"></a>{209}</span> large band of armed men +accompanying them. On the monks barring the entrance to the Church, +the priest of God, destined soon to become a victim of Christ, +running up re-opened the door to the enemy; "For," said he, "a +Church must not be barricaded like a castle." As they burst in, and +some shouted with a voice of phrenzy, "Where is the traitor?" +others, "Where is the Archbishop?" the fearless confessor of Christ +went to meet them. When they pressed on to murder him, he said, +"For myself I cheerfully meet death for the Church of God; but on +the part of God I charge you to do no hurt to any of +mine"—imitating Christ in his passion, when he said, "If ye +seek me, let these go their way." Then rush the ravening wolves on +the pious shepherd, degenerate sons on their own father, cruel +lictors on the victim of Christ, and with fatal swords cut off the +consecrated crown of his head; and hurling down to the ground the +Christ [the anointed] of the Lord, in savage manner, horrible to be +said, scattered the brains with the blood over the pavement.</p> +<div class="poem"> +<div class="stanza"> +<p>Thus does the straw press down the grain of corn;</p> +<p>Thus is slain the guard of the vineyard in the vineyard;</p> +<p>Thus the general in the camp, the shepherd in the fold, the</p> +<p class="i2">husbandman in the threshing-floor.</p> +<p>Thus the just, slain by the unjust, has changed his house of</p> +<p class="i2">clay for a heavenly palace.</p> +<p>Rachel, weeping, now cease thou to mourn</p> +<p>That the flower of the world is bruised by the world.</p> +<p>When the slain Thomas is borne to his funeral,</p> +<p>A new Abel succeeds to the old.</p> +<p>The voice of blood, the voice of his scattered brains,</p> +<p>Fills heaven with a marvellous cry.</p> +</div> +</div> +<span class="pagenum"><a name="page210" id= +"page210"></a>{210}</span> +<p><i>Sixth Lesson.</i></p> +<p>But the last words of the martyr, which from the confused +clamour could scarcely be distinguished, according to the testimony +of those who stood near, were these,—"To God, and the blessed +Mary, and Saint Dionysius, and the holy patrons of this Church, I +commend myself and the cause of the Church<a id="footnotetag74" +name="footnotetag74"></a><a href="#footnote74"><sup>74</sup></a>." +Moreover, in all the torments which this unvanquished champion of +God endured, he sent forth no cry, he uttered no groan, he opposed +neither his arm nor his garment to the man who struck him, but held +his head, which he had bent towards the swords, unmoved till the +consummation came; prostrated as if for prayer, he fell asleep in +the Lord. The perpetrators of the crime, returning into the palace +of the holy prelate, that they might make the passion of the +servant more fully resemble the passion of his Lord, divided among +them his garments, the gold and silver and precious vessels, choice +horses, and whatever of value they could find, allotting what each +should take. These things therefore the soldiers did. Who, without +weeping, can relate the rest? So great was the sorrow of all, so +great the laments of each, that you would think the prophecy were a +second time fulfilled, "A voice is heard in Rama, lamentation and +great mourning." Nevertheless the divine mercy, when temptation was +multiplied, made a way to escape; and by certain visions, giving as +it were a prelude to the future miracles, [declared that] the +martyr was thereafter to be glorified by wonders, that joy would +return after sorrow, <span class="pagenum"><a name="page211" id= +"page211"></a>{211}</span> and a crowd of sick would obtain the +grace of benefits.</p> +<blockquote class="footnote"><a id="footnote74" name= +"footnote74"></a><b>Footnote 74:</b><a href= +"#footnotetag74">(return)</a> +<p>I have already suggested a comparison between this prayer and +the commendatory prayer of the Martyr Polycarp, page 92.</p> +</blockquote> +<div class="poem"> +<div class="stanza"> +<p>O Christ Jesus<a id="footnotetag75" name= +"footnotetag75"></a><a href="#footnote75"><sup>75</sup></a>, BY THE +WOUNDS OF THOMAS,</p> +<p>Loosen the sins which bind us;</p> +<p>Lest the enemy, the world, or the works of the flesh.</p> +<p>Bear us captive to hell.</p> +<p>By<a id="footnotetag76" name="footnotetag76"></a><a href= +"#footnote76"><sup>76</sup></a> THEE, O Thomas ...</p> +<p>Let the right hand of God embrace us.</p> +</div> +<div class="stanza"> +<p>The satellites of Satan rushing into the temple</p> +<p>Perpetrate an unexampled, unheard-of, crime.</p> +<p>Thomas proceeds to meet their drawn swords:</p> +<p>He yields not to threats, to swords, nor even to death.</p> +</div> +<div class="stanza"> +<p>Happy place! Happy Church,</p> +<p>In which the memory of Thomas lives!</p> +<p>Happy the land which gave the prelate!</p> +<p>Happy the land which supported him in exile!</p> +<p>Happy Father! succour us miserable,</p> +<p>That we may be happy, and joined with those above!</p> +</div> +</div> +<blockquote class="footnote"><a id="footnote75" name= +"footnote75"></a><b>Footnote 75:</b><a href= +"#footnotetag75">(return)</a> +<div class="poem"> +<div class="stanza"> +<p>Christe Jesu per Thomæ vulnera,</p> +<p>Quæ nos ligant relaxa scelera</p> +<p>Ne captivos ferant ad infera</p> +<p>Hostis, mundus, vel carnis opera.</p> +</div> +</div> +</blockquote> +<blockquote class="footnote"><a id="footnote76" name= +"footnote76"></a><b>Footnote 76:</b><a href= +"#footnotetag76">(return)</a> +<div class="poem"> +<div class="stanza"> +<p>Per te, Thoma, post lævæ munera</p> +<p>Amplexetur nos Dei dextera.</p> +</div> +</div> +</blockquote> +<p><i>Seventh Lesson.</i></p> +<p>Jesus said unto his disciples, I am the good shepherd. The good +shepherd layeth down his life for the sheep.</p> +<p>THE HOMILY OF S. GREGORY, POPE.</p> +<p>Ye have heard, most dear brethren, from the reading of the +Gospel, your instruction; ye have heard also <span class= +"pagenum"><a name="page212" id="page212"></a>{212}</span> your +danger. For behold! he who is not from any gift happening to him, +but who is essentially good, says, I am the good shepherd; and he +adds the character of the same goodness, which we may imitate, +saying, The good shepherd layeth down his life for his sheep. He +did what he taught; he showed what he commanded. The good shepherd +laid down his life for his sheep; that in our sacrament he might +change his body and blood, and satisfy, by the nourishment of his +flesh, the sheep which he had redeemed. Here is shown to us the +way, concerning the contempt of death, which we should follow; the +character is placed before us to which we should conform. [In the +first place, we should of our pity sacrifice our external good for +his sheep; and at last, if it be necessary, give up our own life +for the same sheep. From that smallest point we proceed to this +last and greater. But since the soul by which we live is +incomparably better than the earthly substance which we outwardly +possess, who would not give for the sheep his substance, when he +would give his life for them? And there are some who, whilst they +love their earthly substance more than the sheep, deservedly lose +the name of shepherd: of whom it is immediately added, But the +hireling who is not the shepherd, whose own the sheep are not, +seeth the wolf coming, and leaveth the sheep and fleeth. He is +called not a shepherd, but a hireling, who feeds the Lord's sheep +not for inward love, but with a view to temporal wages. He is a +mercenary who seeks indeed the place of shepherd, but seeks not the +gain of souls.]</p> +<p>(The sentences between brackets are not in MS. No. 1512.)</p> +<div class="poem"> +<div class="stanza"> +<p>To Thomas all things yield and are obedient:</p> +<p>Plagues, diseases, death, and devils,</p> +<span class="pagenum"><a name="page213" id= +"page213"></a>{213}</span> +<p>Fire, air, land, and seas.</p> +<p>Thomas filled the world with glory.</p> +<p>The world offers obeisance to Thomas<a id="footnotetag77" name= +"footnotetag77"></a><a href="#footnote77"><sup>77</sup></a>.</p> +</div> +</div> +<blockquote class="footnote"><a id="footnote77" name= +"footnote77"></a><b>Footnote 77:</b><a href= +"#footnotetag77">(return)</a> +<div class="poem"> +<div class="stanza"> +<p>Thomæ cedunt et parent omnia:</p> +<p>Pestes, morbi, mors, et dæmonia,</p> +<p>Ignis, aer, tellus, et maria.</p> +<p>Thomas mundum replevit gloria.</p> +<p>Thomæ mundus præstat obsequia.</p> +</div> +</div> +</blockquote> +<p><i>Eighth Lesson.</i></p> +<p>In good truth, the holy Thomas, the precious champion of God, +was to be worthily glorified. For if the cause, yea, forasmuch as +the cause makes the martyr, did ever a title of holy martyrs exist +more glorious? Contending for the Church, in the Church he +suffered; in a holy place, at the holy time of the Lord's nativity, +in the midst of his fellow-priests and the companies of the +religious: since in the agony of the prelate all the circumstances +seemed so to concur, as perpetually to illustrate the title of the +sufferer, and reveal the wickedness of his persecutors, and stain +their name with never-ending infamy. But so did the divine +vengeance rage against the persecutors of the martyr, that in a +short time, being carried away from the midst, they nowhere +appeared. And some, without confession, or the viaticum, were +suddenly snatched away; others tearing piecemeal their own fingers +or tongues; others pining with hunger, and corrupting in their +whole body, and racked with unheard-of tortures before their death, +and broken up by paralysis; others bereft of their intellects; +others expiring with madness;—left manifest proofs that they +were suffering the penalty of unjust persecution and premeditated +murder. Let, therefore, the Virgin Mother, the Church, rejoice that +the new martyr has borne away the triumph over the <span class= +"pagenum"><a name="page214" id="page214"></a>{214}</span> enemies. +Let her rejoice that a new Zacharias has been for her freedom +sacrificed in the temple. Let her rejoice that a new Abel's blood +hath cried unto God for her against the men of blood. For the voice +of his blood shed, the-voice of his brain scattered by the swords +of those deadly satellites, hath filled heaven at once and the +world with its far-famed cry.</p> +<div class="poem"> +<div class="stanza"> +<p>Thomas shines with new miracles;</p> +<p>He adorns with sight those who had lost their eyes;</p> +<p>He cleanses those who were stained with the spots of +leprosy;</p> +</div> +<div class="stanza"> +<p>He looses those that were bound with the bonds of death.</p> +</div> +</div> +<p><i>Ninth Lesson.</i></p> +<p>For at the cry of this blood the earth was moved and trembled. +Nay, moreover, the powers of the heavens were moved; so that, as if +for the avenging of innocent blood, nation rose against nation, and +kingdom against kingdom; nay, a kingdom was divided against itself, +and terrors from heaven and great signs took place. Yet, from the +first period of his martyrdom, the martyr began to shine forth with +miracles, restoring sight to the blind, walking to the lame, +hearing to the deaf, language to the dumb. Afterwards, cleansing +the lepers, making the paralytic sound, healing the dropsy, and all +kinds of incurable diseases; restoring the dead to life; in a +wonderful manner commanding the devils and all the elements: he +also put forth his hand to unwonted and unheard-of signs of his own +power; for persons deprived of their eyes merited by his merits to +obtain new members. But some <span class="pagenum"><a name= +"page215" id="page215"></a>{215}</span> who presumed to disparage +his miracles, struck on a sudden, were compelled to publish them +even unwillingly. At length, against all his enemies the martyr so +far prevailed, that almost every day you might see that to be +repeated in the servant which is read of the Only-begotten: "They +who spoke evil of thee shall come unto thee, and adore the traces +of thy feet." Now the celebrated champion and martyr of God, +Thomas, suffered in the year from the incarnation of the Lord, +according to Dionysius, 1171, on the fourth of the kalends of +January, on the third day of the week, about the eleventh hour, +that the birth-day of the Lord might be for labour, and his for +rest; to which rest the same our God and Lord Jesus Christ +vouchsafe to bring us; who with the Father and the Holy Spirit +liveth and reigneth God, for ever and ever. Amen.</p> +<div class="poem"> +<div class="stanza"> +<p>O good Jesus, BY THE MERITS OF THOMAS,</p> +<p>Forgive us our debts;</p> +<p>Visit the house, the gate, the grave;</p> +<p>And raise us from the threefold death.</p> +<p>What has been lost by act, in mind, or use,</p> +<p>Restore with thy wonted pity.</p> +<p class="i4">Pray for us, O blessed Thomas.</p> +</div> +</div> +<p>N.B. This appears to be the end of the first service in honour +of Thomas Becket<a id="footnotetag78" name= +"footnotetag78"></a><a href="#footnote78"><sup>78</sup></a>; and at +this point <span class="pagenum"><a name="page216" id= +"page216"></a>{216}</span> another service seems to commence, with +a kind of new heading, "In the commemoration of St. Thomas<a id= +"footnotetag79" name="footnotetag79"></a><a href= +"#footnote79"><sup>79</sup></a>."</p> +<blockquote class="footnote"><a id="footnote78" name= +"footnote78"></a><b>Footnote 78:</b><a href= +"#footnotetag78">(return)</a> +<p>All the Lessons between this passage and "In Lauds," are wanting +in MS. 1512.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote79" name= +"footnote79"></a><b>Footnote 79:</b><a href= +"#footnotetag79">(return)</a> +<p>Another Feast was kept in honour of his translation, on the 7th +of July.</p> +</blockquote> +<p><i>The First Lesson.</i></p> +<p>When Archbishop Theobald, of happy memory, in a good old age, +slept with his fathers, Thomas, archdeacon of the Church of +Canterbury, is solemnly chosen, in the name of the Holy Trinity, to +be archbishop and primate of all England, and afterwards is +consecrated. Then pious minds entertained firm hope and confidence +in the Lord<a id="footnotetag80" name="footnotetag80"></a><a href= +"#footnote80"><sup>80</sup></a>.</p> +<blockquote class="footnote"><a id="footnote80" name= +"footnote80"></a><b>Footnote 80:</b><a href= +"#footnotetag80">(return)</a> +<p>There is much of obscurity in the next paragraph. Reference +seems to be made to his twofold character of a regular and a +secular clergyman, and to his improved state morally. The Latin is +this: "Erat autem piis mentibus spes firma et fiducia in Domino, +quod idem consecratus utriusque hominis, habitu mutato moribus +melioratus præsideret. Probatissimum siquidem tenebatur sedem +illam sedem sanctorum esse sanctam recipere aut facere, vel citius +et facile indignum abicere, quod et in beato Thoma Martyre +misericorditer impletum est."</p> +</blockquote> +<p><i>Second Lesson.</i></p> +<p>Therefore the chosen prelate of God being elected, and anointed +with the sanctifying of the sacred oil, immediately obtained a most +hallowed thing, and was filled with manifold grace of the Holy +Spirit. For walking in newness of life, a new man, he was changed +into another man, all things belonging to whom were changed for the +better; and with so great grace did he consecrate the commencement +of his bishopric, that clothing himself with a monk's form +secretly, he fulfilled the work and merit of a monk.</p> +<span class="pagenum"><a name="page217" id= +"page217"></a>{217}</span> +<p><i>Third Lesson.</i></p> +<p>But he, who after the example of the Baptist, with constancy had +conceived in a perfect heart that the zeal of righteousness should +be purified, studied also to imitate him in the garb of penitence. +For casting off the fine linen which hitherto he had been +accustomed to use, whilst the soft delicacies of kings pleased him, +he was clothed on his naked body with a most rough hair shirt. He +added, moreover, hair drawers, that he might the more effectually +mortify the flesh, and make the spirit live. But these, as also the +other exercises of his spiritual life, very few indeed being aware +of it, he removed from the eyes and knowledge of men by superadding +other garments, because he sought glory not from man, but from God. +Even then the man of virtue entering upon the justifications of +God, began to be more complete in abstinence, more frequent in +watching, longer in prayer, more anxious in preaching. The pastoral +office intrusted to him by God, he executed with so great +diligence, as to suffer the rights neither of the clergy nor of the +Church to be in any degree curtailed.</p> +<hr /> +<p>There seems here also to be another commencement, for the next +lesson is called the First.</p> +<p><i>Lesson First.</i></p> +<p>So large a grace of compunction was he wont to possess, between +the secrets of prayer or the solemnities of masses, that with eyes +trained to weeping he would be wholly dissolved in tears; and in +the office <span class="pagenum"><a name="page218" id= +"page218"></a>{218}</span> of the altar his appearance was as +though he was witnessing the Lord's passion in the flesh. Knowing +also that mercy softens justice, and that pity hath the promise of +the life that now is, and of that which is to come, therefore +towards the poor and the afflicted did he bear the bowels of mercy +piteously, and was anxious to reach the poor by the blessings of +his alms.</p> +<p><i>Lesson Second.</i></p> +<p>The more humble of those whom a character for religion raised +high, he made his acquaintance and intimates; and that he might +learn from them to hunger and thirst after righteousness, he +enjoyed more frequently their secret conversation. Towards such +servants and soldiers of Christ this merciful man preferred to be +liberal and abundant in food and raiment, he who determined in +himself to be moderate and sparing. For what would he deny to +Christ, who for Christ was about to shed his blood? He who owed his +coat or cloak to one who asked it, desired to add, moreover, his +own flesh. For he knew that the man would never freely give his own +flesh, who showed himself greedy of any temporal thing.</p> +<p><i>Lesson Third.</i></p> +<p>Hitherto the merciful Lord, who maketh poor and enricheth, +bringeth low and lifteth up, wished to load his servant with +riches, and exalt him with honours; and afterwards he was pleased +to try him with adversity. By trying whether he loved Him, He +proved it the more certainly; but He supplied grace more +abundantly. For with the temptation He made a way to escape, that +he might be able to bear it. Therefore, the envious enemy, +considering that the new prelate <span class="pagenum"><a name= +"page219" id="page219"></a>{219}</span> and the new man was +flourishing with so manifold a grace of virtues, devised to send a +burning blight of temptation, which might suffocate the germ of his +merits already put forth. Nor was there any delay. He who severs a +man from his God, and one friend from his neighbour, sowed +irreconcileable quarrels between the king and the archbishop.</p> +<p>Pray for us, O blessed Thomas.</p> +<p><i>In Lauds.</i></p> +<div class="poem"> +<div class="stanza"> +<p>A grain falls and gives birth to an abundance of corn.</p> +<p>The alabaster-box is broken, and the odour of the</p> +<p class="i2">ointment is powerful.</p> +<p>The whole world vies in love to the martyr,</p> +<p>Whose wonderful signs strike all with astonishment.</p> +<p>The water for Thomas five times changing colour,</p> +<p>Once was turned into milk, four times into blood.</p> +<p>At the shrine<a id="footnotetag81" name= +"footnotetag81"></a><a href="#footnote81"><sup>81</sup></a> of +Thomas four times the light</p> +<p class="i2">came down,</p> +<p>And to the glory of the saint kindled the wax-tapers.</p> +<p>DO THOU BY THE BLOOD OF THOMAS, WHICH HE<a id="footnotetag82" +name="footnotetag82"></a><a href= +"#footnote82"><sup>82</sup></a></p> +<p>SHED FOR THEE;</p> +<p>MAKE US, O CHRIST, ASCEND,</p> +<p>Whither Thomas has ascended.</p> +</div> +<div class="stanza"> +<p>Extend<a id="footnotetag83" name="footnotetag83"></a><a href= +"#footnote83"><sup>83</sup></a> succour to us, O Thomas,</p> +<p>Guide those who stand,</p> +<span class="pagenum"><a name="page220" id= +"page220"></a>{220}</span> +<p>Raise up those who fall,</p> +</div> +<div class="stanza"> +<p>Correct our morals, actions, and life;</p> +</div> +<div class="stanza"> +<p>And guide us into the way of peace.</p> +</div> +</div> +<blockquote class="footnote"><a id="footnote81" name= +"footnote81"></a><b>Footnote 81:</b><a href= +"#footnotetag81">(return)</a> +<p>Ad Thomæ memoriam.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote82" name= +"footnote82"></a><b>Footnote 82:</b><a href= +"#footnotetag82">(return)</a> +<p>Tu per Thomæ sanguinem quem pro te impendit, Fac nos, +Christe, scandere, quo Thomas ascendit.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote83" name= +"footnote83"></a><b>Footnote 83:</b><a href= +"#footnotetag83">(return)</a> +<div class="poem"> +<div class="stanza"> +<p>Opem nobis, O Thoma, porrige,</p> +<p>Rege stantes, jacentes erige,</p> +<p>Mores, actus, et vitam corrige,</p> +<p>Et in pacis nos viam dirige.</p> +</div> +</div> +</blockquote> +<p><i>Final Anthem.</i></p> +<div class="poem"> +<div class="stanza"> +<p>Hail, O Thomas, the Rod of Justice;<a id="footnotetag84" name= +"footnotetag84"></a><a href="#footnote84"><sup>84</sup></a></p> +<p>The Brightness of the World;</p> +<p>The Strength of the Church;</p> +<p>The Love of the People;</p> +<p>The Delight of the Clergy.</p> +<p>Hail, glorious Guardian of the Flock;</p> +<p>Save those who rejoice in thy glory.</p> +</div> +</div> +<blockquote class="footnote"><a id="footnote84" name= +"footnote84"></a><b>Footnote 84:</b><a href= +"#footnotetag84">(return)</a> +<p>Salve, Thomas, Virga Justitiæ, Mundi Jubar, Robur +Ecclesiæ, Plebis Amor, Cleri Delicia. Salve Gregis Tutor +egregie, Salva tuæ gaudentes gloriæ.</p> +</blockquote> +<p>The end of the service of Thomas of Canterbury.</p> +<hr /> +<p>Now for a few moments only let us meditate on this service. I +have already referred to the lamentable practice of substituting +biographical legends for the word of God. And what is the tendency +of this service? What impression was it likely to make, and to +leave on minds of ordinary powers and instruction? Must it not, of +necessity, tend to withdraw them from contemplating Christ, and to +fix their thoughts on the powers, the glory, the exaltation, the +merits of a fellow-sinner? It will be said, that they will look +beyond the martyr, and trace the blessings, here enumerated, to +Christ, as their primary cause, and will think of the merits of +Thomas as efficacious only through the merits of their Saviour; +that in their invocation of Thomas they will implore him only to +pray for them. But can this be so? Does not the ascription of +miracles to him <span class="pagenum"><a name="page221" id= +"page221"></a>{221}</span> and to his power; does not the very form +of enumerating those miracles tend much to exalt the servant to an +equality with the Master?</p> +<p>Whilst Thomas by being thus, in words at least, presented to the +people as working those miracles by his own power, (for there is +throughout a lamentable absence of immediate ascription of glory to +God,) is raised to an equality with Christ our Lord; many passages +in this service have the tendency also of withdrawing the minds of +the worshippers from an implicit and exclusive dependence on the +merits of Christ alone, and of tempting them to admit the merits of +Thomas to share at least with Christ in the work of grace and +salvation. Let us place some texts of Scripture and some passages +of this service side by side.</p> +<p>[Transcriber's note: They are shown here one after the +other.]</p> +<blockquote> +<p><i>Scripture.</i></p> +<p>But after that the kindness and love of God towards man +appeared, not by works of righteousness which we have done, but +according to his mercy he saved us.—Titus iii. 4, 5.</p> +<p>He who spared not his own Son, but gave him up for us all, how +shall he not with him also freely give us all things?—Rom. +viii. 32.</p> +<p>The blood of Jesus Christ cleanseth us from all sin.—1 +John i. 7.</p> +<p>One Mediator.—1 Tim. ii. 5.</p> +<p>Who also maketh intercession for us.—Rom. viii. 34.</p> +<p>He ever liveth to make intercession for them.—Heb. vii. +25.</p> +<p><i>Service of Thomas Becket.</i></p> +<p>O Christ Jesus, by the wounds of Thomas loosen the sins which +bind us.</p> +<p>O blessed Jesus, BY THE MERITS OF THOMAS, forgive us our debts, +raise us from the threefold death, and restore what has been lost +with thy accustomed pity.</p> +<p>Do thou, O Christ, by the blood of Thomas, which he shed for +thee, make us ascend whither Thomas has ascended.</p> +<p>Holy Thomas, pray for us.</p> +</blockquote> +<p>And if this service thus seems to mingle the merits of Christ, +the merits of his blood and of his death, with <span class= +"pagenum"><a name="page222" id="page222"></a>{222}</span> the +merits of a mortal man, the immediate address to that mortal as the +giver of good things temporal and spiritual, very awfully +trespasses on that high, exclusive, and incommunicable prerogative +of the one Lord God Omnipotent, which his Spirit hath proclaimed +solemnly and repeatedly, and which he has fenced around against all +invasion with so many warnings and denunciations.</p> +<table summary="Becket"> +<tr> +<td><i>Scripture.</i></td> +<td> </td> +<td><i>Service of Becket</i></td> +</tr> +<tr> +<td>1. O thou that hearest prayer, unto thee shall all flesh +come.— Ps. lxv. [vulg. lxiv.] 2.</td> +<td></td> +<td>1. For they sake, O Thomas, let the right hand of God embrace +us.</td> +</tr> +<tr> +<td>By prayer and supplication, with thanksgiving, let your +requests be made known unto God.—Phil. iv. 6.</td> +<td></td> +<td></td> +</tr> +<tr> +<td>2. Lord, be thou my helper.—Ps. xxx. [xxix.] 10.</td> +<td></td> +<td>2. Send help to us, O Thomas;</td> +</tr> +<tr> +<td>3. Thou shalt guide me by thy counsel.—Ps. lxxiii. +[lxxii.] 24.</td> +<td></td> +<td>3. Guide thou those who stand;</td> +</tr> +<tr> +<td>He, The Holy Spirit, shall guide you into all truth.—John +xvi. 13.</td> +<td></td> +<td></td> +</tr> +<tr> +<td>4. The Lord upholdeth all that fall, and raiseth up all those +that be bowed down.—Psalm cxlv. [cxliv.] 14.</td> +<td></td> +<td>4. Raise up those who fall;</td> +</tr> +<tr> +<td>5. Create in me a clean heart, O God.—Ps. li. [l.] +10.</td> +<td></td> +<td>5. Correct our morals, actions and life;</td> +</tr> +<tr> +<td>6. The steps of a good man are ordered by the Lord. Though he +fall, he shall not be utterly cast down, for the Lord upholdeth +him.—Ps. xxxvii. [xxxvi.] 23.</td> +<td></td> +<td>6. And guide us into the way of peace.</td> +</tr> +<tr> +<td>The day-spring from on high hath visited us, to guide our feet +into the way of peace.—Luke i. 78, 79.</td> +<td></td> +<td></td> +</tr> +</table> +<p>And then again, in celebrating the praises of a mortal +<span class="pagenum"><a name="page223" id= +"page223"></a>{223}</span> man, recourse is had to language which +can fitly be used only in our hymns and praises to the supreme Lord +of our destinies, the eternal Creator, Redeemer, and Comforter, the +only wise God our Saviour.</p> +<table summary="Comparison"> +<tr> +<td><i>Address to Thomas.</i></td> +<td></td> +<td><i>Language of Scripture.</i></td> +</tr> +<tr> +<td>1. Hail, Thomas, Rod of Justice!</td> +<td></td> +<td>1. There shall come a rod out of the stem of Jesse. Ye denied +the Holy One, and the Just—Isaiah xi. 1. Acts iii. 14.</td> +</tr> +<tr> +<td>2. The brightness of the world.</td> +<td></td> +<td>2. The brightness of his glory. I am the light of the +world—Heb. i. 3. John viii. 12.</td> +</tr> +<tr> +<td>3. The strength of the Church.</td> +<td></td> +<td>3. I can do all things through Christ, that strengthened me. +Christ loved the Church, and gave himself for it.—Phil. iv. +13. Eph. v. 25.</td> +</tr> +<tr> +<td>4. The love of the people: the delight of the Clergy.</td> +<td></td> +<td>4. Grace be with all them that love our Lord Jesus Christ in +sincerity. Delight thyself in the Lord.—Eph. vi. 24. Ps. +xxxvii. 4.</td> +</tr> +<tr> +<td>5. Hail, glorious Guardian of the Flock. Save those who rejoice +in thy glory.</td> +<td></td> +<td>5. Our Lord Jesus, that great Shepherd of the sheep. Give ear, +O Shepherd of Israel; come and save us. He that glorieth, let him +glory in the Lord.—Heb. xiii. 20. Psalm lxxx. [lxxix.] 1. 1 +Cor. i. 31.</td> +</tr> +</table> +<p>Can that worship become the disciples of the Gospel and the +Cross, which addresses such prayers and such praises to the spirit +of a mortal man? Every prayer, and every form of praise here used +in honour of Thomas Becket, it would well become Christians to +offer to the Giver of all good, trusting solely and exclusively to +the mediation of Christ Jesus our Lord for acceptance; and +pleading-only the merits of his most precious blood. <span class= +"pagenum"><a name="page224" id="page224"></a>{224}</span> And yet I +am bound to confess, that in principle, in spirit, and in fact, I +can find no substantial difference between this service of Thomas +of Canterbury, and the service which all in communion with the +Church of Rome are under an obligation to use even at the present +hour.</p> +<p>This point remains next for our inquiry, and we will draw from +the well-head. I would, however, first suggest the application of a +general test for ascertaining the real <i>bona-fide</i> nature of +these prayers and praises. The test I would apply is, to try with +the change only of the name, substituting the holiest name ever +named in heaven or in earth for the name of Thomas of +Canterbury—whether these prayers and praises should not be +offered to the Supreme Being alone through the atoning merits of +his Blessed Son; whether they are not exclusively appropriate to +HIM.</p> +<p>To (Thomas/God Almighty) all things bow and are obedient.</p> +<p>Plagues, diseases, death, and devils, Fire, air, land, and sea. +(Thomas/The Almighty) fills the world with glory.</p> +<p>The world offers obeisance to (Thomas/Almighty God).</p> +<p>(The Martyr Thomas/Our Lord and Saviour Jesus Christ) began to +shine forth with miracles [John ii. 11]; restoring sight to the +blind [Luke vii. 21]; walking to the lame; hearing to the deaf; +speech to the dumb; cleansing to the lepers [Matt. xi. 5]; making +the paralytic sound [Matt. iv. 24]; healing the dropsy [Luke xiv. +4]; and all kinds of incurable diseases [Luke iv. 40]; restoring +the dead to <span class="pagenum"><a name="page225" id= +"page225"></a>{225}</span> life [Luke viii. 43. 55]; in a wonderful +manner commanding the devils [Matt. viii. 16], and all the elements +[Luke viii. 25]. He put forth his hand to unwonted and unheard-of +signs of his own power [Mark ii. 12. John ix. 30].</p> +<p>Do thou, O Lord, by the blood of (Thomas/Christ) cause us to +ascend whither (Thomas/Christ) has ascended. (O Thomas/O God), send +help to us. Guide those who stand; raise up those who fall; correct +our morals, actions, and life; and guide us into the way of +peace.</p> +<p>Hail, (Thomas!/Jesus!) Rod of Justice, the Brightness of the +world, the Strength of the Church, the Love of the people, the +Delight of the Clergy. Hail, Glorious Guardian of the flock! Save +Thou those who delight in Thy glory.</p> +<hr /> +<p>We shall apply this same test to many of the collects and +prayers used, and of necessity to be used, because they are +authorized and appointed, even at the present day, in the +ministrations of the Church of Rome. The impiety in many of those +instances is not couched in such startling language; but it is not +the less real. God forbid that we should charge our +fellow-creatures with idolatry, who declare that they offer divine +worship to the Supreme Being only; or that we should pronounce any +professed Christian to have cast off his <span class= +"pagenum"><a name="page226" id="page226"></a>{226}</span> +dependence on the merits of Christ alone, who assures us that he +looks for mercy only through those merits. But I know and feel, +that according to the standard of Christian truth, and of the pure +worship of Almighty God, which the Scriptures and primitive +antiquity compel me to adopt, I should stain my own soul with the +guilt of idolatry, and with the sin of relying on other merits than +Christ's, were I myself to offer those prayers.</p> +<p>That this service excited much disgust among the early +reformers, we learn from various writers<a id="footnotetag85" name= +"footnotetag85"></a><a href="#footnote85"><sup>85</sup></a>. On the +merits of the struggle between Becket and his king; on the question +of Becket's moral and religious worth, (a question long and often +discussed among the exercises of the masters of Paris in the full +assembly of the Sorbonne<a id="footnotetag86" name= +"footnotetag86"></a><a href="#footnote86"><sup>86</sup></a>,) or on +the motives which influenced Henry the Eighth, I intend not to say +one word: those points belong not to our present inquiry. It may +not, however, be thought irrelevant here to quote a passage +<span class="pagenum"><a name="page227" id= +"page227"></a>{227}</span> from the ordinance of this latter +monarch for erasing Becket's service out of the books, and his name +from the calendar of the saints.</p> +<blockquote class="footnote"><a id="footnote85" name= +"footnote85"></a><b>Footnote 85:</b><a href= +"#footnotetag85">(return)</a> +<p>See Mornay "De la Messe," Saumur, 1604. p. 826. Becon, in his +"New Year's Gift," London, 1564, p. 183, thus speaks: "What saint +at any time thought himself so pure, immaculate, and without all +spot of sin, that he durst presume to die for us, and to avouch his +death to be an oblation and sacrifice for our lives to God the +Father, except peradventure we will admit for good payment these +and such like blasphemies, which were wont full solemnly to be sung +in the temples unto the great ignominy of the glorious name of God, +and the dishonour of Christ's most precious blood." Then quoting +the lines from the service of Thomas Becket, on which we have above +commented, he adds, "I will let pass many more which are easy to be +searched and found out." Becon preached and wrote in the reign of +Henry VIII. and was then persecuted for his religion, as he was +afterwards in the reign of Mary.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote86" name= +"footnote86"></a><b>Footnote 86:</b><a href= +"#footnotetag86">(return)</a> +<p>We are told that forty-eight years after his death, the masters +of Paris disputed whether Thomas was a condemned sinner, or +admitted into heaven.</p> +</blockquote> +<p>In Henry the Eighth's proclamation, dated Westminster, 16th +November, in the thirtieth year of his reign, printed by Bertholet, +is the following very curious passage:—</p> +<blockquote> +<p>"ITEM, for as moche as it appereth now clerely, that Thomas +Becket, sometyme Archbyshop of Canterburie, stubburnly to withstand +the holsome lawes establyshed agaynste the enormities of the +clergie, by the kynges highness mooste noble progenitour, kynge +HENRY the Seconde, for the common welthe, reste, and tranquillitie +of this realme, of his frowarde mynde fledde the realme into +Fraunce, and to the bishop of Rome, mayntenour of those enormities, +to procure the abrogation of the sayd lawes, whereby arose moch +trouble in this said realme, and that his dethe, which they +untruely called martyrdome, happened upon a reskewe by him made, +and that, as it is written, he gave opprobrious wordes to the +gentyllmen, whiche than counsayled hym to leave his stubbernesse, +and to avoyde the commocion of the people, rysen up for that +rescue. And he not only callyd the one of them bawde, but also toke +Tracy by the bosome, and violently shoke and plucked hym in suche +maner, that he had almoste overthrowen hym to the pavement of the +Churche; so that upon this fray one of their company, perceivynge +the same, strake hym, and so in the thronge Becket was slayne. And +further that his canonization was made onely by the bysshop of +Rome, bycause he had ben a champion of maynteyne his usurped +auctoritie, and a bearer of the iniquitie of the clergie, for these +and for other great and urgent causes, longe to recyte, the Kynge's +<span class="pagenum"><a name="page228" id= +"page228"></a>{228}</span> Maiestie, by the advyse of his +counsayle, hath thought expedient to declare to his lovynge +subjectes, that notwithstandynge the sayde canonization, there +appereth nothynge in his lyfe and exteriour conversation, wherby he +shuld be callyd a sainct, but rather estemed to have ben a rebell +and traytour to his prynce. Therefore his Grace strayghtly chargeth +and commandeth that from henseforth the sayde Thomas Becket shall +not be estemed, named, reputed, nor called a sayncte, but bysshop +Becket; and that his ymages and pictures, through the hole realme, +shall be putte downe, and avoyded out of all churches, chapelles, +and other places; and that from henseforthe, the dayes used to be +festivall in his name shall not be observed, nor the service, +office, antiphoners, colletes, and prayers, in his name redde, but +rased and put out of all the bokes<a id="footnotetag87" name= +"footnotetag87"></a><a href="#footnote87"><sup>87</sup></a>."</p> +</blockquote> +<blockquote class="footnote"><a id="footnote87" name= +"footnote87"></a><b>Footnote 87:</b><a href= +"#footnotetag87">(return)</a> +<p>In the Roman Breviary, adapted to England, several biographical +lessons are appointed for the Anniversary of "St. Thomas, bishop +and martyr," interspersed with canticles. In one of these we read, +"This is truly a martyr, who, for the name of Christ, shed blood; +who feared not the threats of judges, nor sought the glory of +earthly dignity. But he reached the heavenly +kingdom."—Norwich, 1830. Hiem. p. 251.</p> +</blockquote> +<span class="pagenum"><a name="page229" id= +"page229"></a>{229}</span> +<hr /> +<h3><a name="chap2-2" id="chap2-2">CHAPTER II.</a></h3> +<h4>COUNCIL OF TRENT.</h4> +<p>In the process of ascertaining the real state of doctrine and +practice in the worship of the Church of Rome at the present day, +we must first gain as clear and accurate a knowledge of the decree +of the Council of Trent, as its words will enable us to form. Into +the character of that Council, and of those who constituted it, our +present investigation does not lead us to inquire. It is now, I +believe, generally understood, that its decrees are binding on all +who profess allegiance to the Sovereign Roman Pontiff; and that the +man would be considered to have renounced the Roman Catholic +Communion, who should professedly withhold his assent from the +doctrines there promulgated as vital, or against the oppugners of +which the Council itself pronounced an anathema.</p> +<p>Ecclesiastical writers<a id="footnotetag88" name= +"footnotetag88"></a><a href="#footnote88"><sup>88</sup></a> assure +us, that the wording of the decrees of that Council was in many +cases on purpose framed ambiguously and vaguely. The latitude, +however, of the expressions employed, does not in itself +<span class="pagenum"><a name="page230" id= +"page230"></a>{230}</span> of necessity imply any of those sinister +and unworthy motives to which it has been usual with many writers +to attribute it. In charity, and without any improbable assumption, +it may be referred to an honest and laudable desire of making the +terms of communion as wide as might be, with a view of +comprehending within what was regarded the pale of the Catholic +Church, the greatest number of those who professed and called +themselves Christians. Be this as it may, the vagueness and +uncertainty of the terms employed, compel us in many instances to +have recourse to the actual practice of the Church of Rome, as the +best interpreter of doubtful expressions in the articles of that +Council. The decree which bears on the subject of this volume is +drawn up in the following words:—</p> +<blockquote class="footnote"><a id="footnote88" name= +"footnote88"></a><b>Footnote 88:</b><a href= +"#footnotetag88">(return)</a> +<p>See Mosheim, xvi. Cent. c. i. vol. iv. p. 196. London, 1811.</p> +</blockquote> +<blockquote> +<p>"SESSION XXV.<a id="footnotetag89" name= +"footnotetag89"></a><a href="#footnote89"><sup>89</sup></a></p> +<p>"On the invocation, veneration, and reliques of saints, and of +sacred images.</p> +<p>"The Holy Council commands all bishops and others bearing the +office and care of instruction, that according to the usage of the +Catholic and Apostolic Church, received from the primitive times of +the Christian religion, and the consent of holy fathers, and +decrees of sacred councils, they in the first place should instruct +the faithful concerning the intercession and invocation of saints, +the honour of reliques, and the lawful use of images, teaching +them, that the SAINTS REIGNING TOGETHER WITH CHRIST, offer their +own <span class="pagenum"><a name="page231" id= +"page231"></a>{231}</span> prayers for men to God: that it is good +and profitable SUPPLIANTLY TO INVOKE THEM: and to fly to their +PRAYERS, HELP, and ASSISTANCE, for obtaining benefits from God, by +his Son Jesus Christ our Lord, who is our only Redeemer and +Saviour. But that those who deny that the saints, enjoying +everlasting happiness in heaven, are to be invoked; or who assert +either that they do not pray for us; or that the invocation of them +to pray for us even as individuals is idolatry, or is repugnant to +the word of God, and is opposed to the honour of the one Mediator +of God and man, Jesus Christ; or that it is folly, by voice or +mentally, to supplicate those who reign in heaven, hold impious +sentiments.</p> +<p>"That the bodies also of the holy martyrs and others living with +Christ, which were living members of Christ, and a temple of the +Holy Ghost to be raised by Him to eternal life, and to be +glorified, are to be worshipped by the faithful; by means of which +many benefits are conferred on men by God; so that those who affirm +that worship and honour are not due to the reliques of the saints, +or that they and other sacred monuments are unprofitably honoured +by the faithful; and that the shrines of the saints are frequented +in vain for the purpose of obtaining their succour, are altogether +to be condemned, as the Church has long ago condemned them, and now +also condemns them."</p> +</blockquote> +<blockquote class="footnote"><a id="footnote89" name= +"footnote89"></a><b>Footnote 89:</b><a href= +"#footnotetag89">(return)</a> +<p>The Latin, which will be found in the Appendix, is a transcript +from a printed copy of the Acts of the Council of Trent, preserved +in the British Museum, to which are annexed the autograph +signatures of the secretaries (notarii), and their seals.</p> +</blockquote> +<p>An examination of this decree, in comparison with the form and +language of other decrees of the same Council, forces the remark +upon us, That the Council does not assert that the practice of +invoking saints has any foundation in Holy Scripture. The absence +of all such declaration is the more striking and important, because +in the very decree immediately preceding this, <span class= +"pagenum"><a name="page232" id="page232"></a>{232}</span> which +establishes Purgatory as a doctrine of the Church of Rome, the +Council declares that doctrine to be drawn from the Holy +Scriptures. In the present instance the Council proceeds no further +than to charge with impiety those who maintain the invocation of +saints to be contrary to the word of God. Many a doctrine or +practice, not found in Scripture, may nevertheless be not contrary +to the word of God; but here the Council abstains from affirming +any thing whatever as to the scriptural origin of the doctrine and +practice which it authoritatively enforces. In this respect the +framers of the decree acted with far more caution and wisdom than +they had shown in wording the decree on Purgatory; and with far +more caution and wisdom too than they exercised in this decree, +when they affirmed that the doctrine of the invocation of saints +was to be taught the people according to the usage of the Catholic +and Apostolic Church, received from the primitive times of the +Christian religion, and the consent of the holy fathers. I have +good hope that these pages have already proved beyond gainsaying, +that the invocation of saints is a manifest departure from the +usage of the Primitive Church, and contrary to the testimony of +"the holy fathers." However, the fact of the Council not having +professed to trace the doctrine, or its promulgation, to any +authority of Holy Scripture, is of very serious import, and +deserves to be well weighed in all its bearings.</p> +<p>With regard to the condemnatory clauses of this decree, I would +for myself observe, that I should never have engaged in preparing +this volume, had I not believed, "that it was neither good nor +profitable to invoke the saints, or to fly to their prayers, their +assistance, and succour." I am bound, with this decree <span class= +"pagenum"><a name="page233" id="page233"></a>{233}</span> before +me, to pronounce, that it is a vain thing to offer supplications, +either by the voice or in the mind, to the saints, even if they be +reigning in heaven; and that it is also in vain for Christians to +frequent the shrines of the saints for the purpose of obtaining +their succour.</p> +<p>I am, moreover, under a deep conviction, that the invocation of +them is both at variance with the word of God, and contrary to the +honour of the one Mediator between God and man, Jesus Christ.</p> +<p>On this last point, indeed, I am aware of an anxious desire +prevailing on the part of many Roman Catholics, to establish a +distinction between a mediation of Redemption, and a mediation of +Intercession: and thus by limiting the mediation of the saints and +angels to intercession, and reserving the mediation of redemption +to Christ only, to avoid the setting up of another to share the +office of Mediator with Him, who is so solemnly declared in +Scripture to be the one Mediator between God and man. But this +distinction has no foundation in the revealed will of God; on the +contrary, it is directly at variance with the words and with the +spirit of many portions of the sacred volume. There we find the two +offices of redemption and mediation joined together in Christ. "If +any man sin, we have an advocate with the Father, Jesus Christ the +Righteous, and He is the propitiation for our sins." [1 John ii. 1, +2. Heb. ix. 12. vii. 25.] In the Epistle to the Hebrews, the same +Saviour who is declared "by his own blood to have obtained eternal +redemption," is announced also as the Mediator of Intercession. +"Wherefore he is able to save them to the uttermost who come unto +God through him, seeing he ever liveth to make intercession for +them." The <span class="pagenum"><a name="page234" id= +"page234"></a>{234}</span> redemption wrought by Christ, and the +intercession still made in our behalf by Christ, are both equally +declared to us by the most sure warrant of Holy Scripture; of any +other intercession by saints in glory, by angels, or Virgin, to be +sought by our suppliant invocations to them, the covenant of God +speaks not.</p> +<p>It may be observed, that the enactment of this decree by the +Council of Trent, has been chiefly lamented by some persons on the +ground of its presenting the most formidable barrier against any +reconciliation between the Church of Rome, and those who hold the +unlawfulness of the invocation of saints. Indeed persons of +erudition, judgment, piety, and charity, in communion with Rome, +have not been wanting to express openly their regret, that decrees +so positive, peremptory, and exclusive, should have been adopted. +They would have been better satisfied with the terms of communion +in the Church to which they still adhered, had individuals been +left to their own responsibility on questions of disputable origin +and doubtful antiquity, involving rather the subtilty of +metaphysical disquisitions, than agreeable to the simplicity of +Gospel truth, and essential Christian doctrine. On this point I +would content myself with quoting the sentiments of a Roman +Catholic author. Many of the facts alleged in his interesting +comments deserve the patient consideration of every Christian. Here +(observes the commentator on Paoli Sarpi's History of the Council +of Trent<a id="footnotetag90" name="footnotetag90"></a><a href= +"#footnote90"><sup>90</sup></a>) the Council makes it a duty to +pray to saints, though the ancient Church never regarded it as +necessary. The practice cannot be proved to be introduced into +public worship <span class="pagenum"><a name="page235" id= +"page235"></a>{235}</span> before the sixth century; and it is +certain, that in the ancient liturgies and sacramentaries no direct +invocation is found. Even in our modern missals, being those of our +ecclesiastical books in which the ancient form has been longest +retained, scarcely is there a collect [those he means in which +mention is made of the saints] where the address is not offered +directly to God, imploring Him to hear the prayers of the saints +for us; and this is the ancient form of invocation. It is true, +that in the Breviaries and other ecclesiastical books, direct +prayers to the saints have been subsequently introduced, as in +litanies, hymns, and even some collects. But the usage is more +modern, and cannot be evidence for ancient tradition. For this +[ancient tradition] only some invocations addressed to saints in +public harangues are alleged, but which ought to be regarded as +figures of rhetoric, <i>apostrophes</i>, rather than real +invocations; though at the same time some fathers laid the +foundation for such a practice by asserting that one could address +himself to the saints, and hope for succour from them.</p> +<blockquote class="footnote"><a id="footnote90" name= +"footnote90"></a><b>Footnote 90:</b><a href= +"#footnotetag90">(return)</a> +<p>Histoire du Conc. de Trent, par Fra. Paoli Sarpi, traduit par +Pierre François de Courayer. Amsterdam, note 31. 1751. vol. +iii. p. 182.</p> +</blockquote> +<p>We have already alluded to the very great latitude of +interpretation which the words of this Council admit. The +expressions indeed are most remarkably elastic; capable of being +expanded widely enough to justify those of the Church of Rome who +allow themselves in the practice of asking for aid and assistance, +temporal and spiritual, to be expected from the saints themselves; +and at the same time, the words of the decree admit of being so far +contracted as not in appearance palpably to contradict those who +allege, that the Church of Rome never addresses a saint with any +other petition, than purely and simply that the saint would by +prayer intercede for the worshippers. The words "suppliantly +<span class="pagenum"><a name="page236" id= +"page236"></a>{236}</span> to invoke them," and "to fly to their +prayers, HELP, and SUCCOUR," are sufficiently comprehensive to +cover all kinds of prayer for all kinds of benefits, whilst "the +invocation of them to pray for us even individually," will +countenance those who would restrict the faithful to an entreaty +for their prayers only.</p> +<p>Whatever may be the advantage of this latitude of +interpretation, in one point of view it must be a subject of +regret. Complaints had long been made in Christendom, that other +prayers were offered to the saints, besides those which petitioned +only for their intercession; and if the Council of Trent had +intended it to be a rule of universal application, that in whatever +words the invocations of the saints might be couched, they should +be taken to mean only requests for their prayers, it may be +lamented, that no declaration to that effect was given.</p> +<p>The manner in which writers of the Church of Rome have attempted +to reconcile the prayers actually offered in her ritual, with the +principle of invoking the saints only for their prayers, is indeed +most unsatisfactory. Whilst to some minds the expedient to which +those writers have had recourse carries with it the stamp of mental +reservation, and spiritual subterfuge, and moral obliquity; others +under the influence of the purest charity will regret in it the +absence of that simplicity, and direct openness in word and deed, +which we regard as characteristic of the religion of the Gospel; +and will deprecate its adoption as tending, in many cases +inevitably, to become a most dangerous snare to the conscience. I +will here refer only to the profession of that principle as made by +Bellarmin. Subsequent writers seem to have adopted his sentiments, +and to have expressed themselves very much in his words.</p> +<span class="pagenum"><a name="page237" id= +"page237"></a>{237}</span> +<p>Bellarmin unreservedly asserts that Christians are to invoke the +saints solely and exclusively for their prayers, and not for any +benefits as from the saints themselves. But then he seems to +paralyse that declaration by this refinement: "It must nevertheless +be observed that we have not to do with words, but with the meaning +of words; for as far as concerns the words, it is lawful to say, +'Saint Peter, have mercy on me! Save me! Open to me the entrance of +heaven!' So also, 'Give to me health of body, Give me patience, +Give me fortitude!' Whilst only we understand 'Save me, and have +mercy upon me BY PRAYING for me: Give me this and that, BY THY +PRAYERS AND MERITS.' For thus Gregory of Nazianzen, in his Oratio +in Cyprianum; and the Universal Church, when in the hymn to the +Virgin she says,</p> +<div class="poem"> +<div class="stanza"> +<p>Mary, Mother of Grace,</p> +<p>Mother of Mercy,</p> +<p>Do thou protect us from the enemy,</p> +<p>And take us in the hour of death.</p> +</div> +</div> +<p>"And in that of the Apostles,</p> +<div class="poem"> +<div class="stanza"> +<p>'To whose command is subject'</p> +<p>The health and weakness of all:</p> +<p>Heal us who are morally diseased;</p> +<p>Restore us to virtue.</p> +</div> +</div> +<p>"And as the Apostle says of himself 'that I might save some,' +[Rom. xi.] and 'that he might save all,' [I Cor. ix.] not as God, +but Thy prayer and counsel."</p> +<p>I wish not to enter upon the question how far this distinction +is consistent with that openness and straightforward undisguised +dealing which is alone allowable when we are contending for the +truth; nor how far the <span class="pagenum"><a name="page238" id= +"page238"></a>{238}</span> charge of moral obliquity and double +dealing, often brought against it, can be satisfactorily met. But +suppose for a moment that we grant (what is not the case) that in +the metaphysical disquisitions of the experienced casuist such a +distinction might be maintained, how can we expect it to be +recognized, and felt, and acted upon by the large body of +Christians? Abstractedly considered, such an interpretation in a +religious act of daily recurrence by the mass of unlearned +believers would, I conceive, appear to reflecting minds most +improbable, if not utterly impossible. And as to its actual +<i>bona-fide</i> result in practice, a very brief sojourn in +countries where the religion of Rome is dominant, will suffice to +convince us, that such subtilties of the casuist are neither +received nor understood by the great body of worshippers; and that +the large majority of them, when they pray to an individual saint +to deliver them from any evil, or to put them in possession of some +good, do in very deed look to the saint himself for the fulfilment +of their wishes. It is a snare to the conscience only too evidently +successful.</p> +<p>And I regret to add, that in the errors into which such language +of their prayers may unhappily betray them, they cannot be +otherwise than confirmed as well by the recorded sentiments of men +in past years, whom they have been taught to reverence, as by the +sentiments which are circulated through the world now, even by what +they are accustomed to regard as the highest authority on +earth<a id="footnotetag91" name="footnotetag91"></a><a href= +"#footnote91"><sup>91</sup></a>.</p> +<blockquote class="footnote"><a id="footnote91" name= +"footnote91"></a><b>Footnote 91:</b><a href= +"#footnotetag91">(return)</a> +<p>See in subsequent parts of this work the references to +Bonaventura, Bernardin Sen., Bernardin de Bust., &c.; and also +the encyclical letter of the present (A.D. 1840) reigning +pontiff.</p> +</blockquote> +<p>To this point, however, we must repeatedly revert <span class= +"pagenum"><a name="page239" id="page239"></a>{239}</span> +hereafter; at present, I will only add one further consideration. +If, as we are now repeatedly told, the utmost sought by the +invocation of saints is that they would intercede for the +supplicants; that no more is meant than we of the Anglican Church +mean when we earnestly entreat our fellow-Christians on earth to +pray for us,—why should not the prayers to the saints be +confined exclusively to that form of words which would convey the +meaning intended? why should other forms of supplicating them be +adopted, whose obvious and direct meaning implies a different +thing? If we request a Christian friend to pray for us, that we may +be strengthened and supported under a trial and struggle in our +spiritual warfare, we do not say, "Friend, strengthen me; Friend, +support me." That entreaty would imply our desire to be, that he +would visit us himself, and comfort and strengthen us by his own +kind words and cheering offices of consolation and encouragement. +To convey our meaning, our words would be, "Pray for me; remember +me in your supplications to the throne of grace. Implore God, of +his mercy, to give me the strength and comfort of his Holy Spirit." +If nothing more is ever intended to be conveyed, than a similar +request for their prayers, when the saints are "suppliantly +invoked," in a case of such delicacy, and where there is so much +danger of words misleading, why have other expressions of every +variety been employed in the Roman Liturgies, as well as in the +devotions of individuals, which in words appeal to the saints, not +for their prayers, but for their own immediate exertion in our +behalf, their assistance, succour, defence, and +comfort,—"Protect us from our enemies—Heal the diseases +of our minds—Release us from our sin—Receive us at the +hour of death?"</p> +<span class="pagenum"><a name="page240" id= +"page240"></a>{240}</span> +<p>In the present work, however, were it not for the example and +warning set us by this still greater departure from Scripture and +the primitive Church, we need not have dwelt on this immediate +point; because we maintain that any invocation of saint or angel, +even if it were confined to a petitioning for their prayers and +intercessions, is contrary both to God's word and to the faith and +practice of the primitive, Catholic, and Apostolic Church. We now +proceed to the next portion of our proposed inquiry,—the +present state of Roman Catholic worship, with respect to the +invocation of saints and angels.</p> +<span class="pagenum"><a name="page241" id= +"page241"></a>{241}</span> +<hr /> +<h3><a name="chap2-3" id="chap2-3">CHAPTER III.</a></h3> +<h4>PRESENT SERVICE IN THE CHURCH OF ROME.</h4> +<p>In submitting to the reader's consideration the actual state of +Roman Catholic worship at the present hour, I disclaim all desire +to fasten upon the Church of Rome any of the follies and +extravagancies of individual superstition. Probably many English +Roman Catholics have been themselves shocked and scandalized by the +scenes which their own eyes have witnessed in various parts of +continental Europe. It would be no less unfair in us to represent +the excesses of superstition there forced on our notice as the +genuine legitimate fruits of the religion of Rome, than it would be +in Roman Catholics to affiliate on the Catholics of the Anglican +Church the wild theories and revolting tenets of all who assume the +name of opponents to Rome. Well indeed does it become us of both +Churches to watch jealously and adversely as against ourselves the +errors into which our doctrines, if not preserved and guarded in +their purity and simplicity, might have a tendency to seduce the +unwary. And whilst I am fully alive to the necessity of us Anglican +Catholics prescribing to ourselves a <span class="pagenum"><a name= +"page242" id="page242"></a>{242}</span> practical application of +the same rule in various points of faith and discipline, I would +with all delicacy and respect invite Roman Catholics to do +likewise. Especially would I entreat them to reflect with more than +ordinary scrutiny and solicitude on the vast evils into which the +practice of praying to saints and angels, and of pleading their +merits at the throne of grace, has a tendency to betray those who +are unenlightened and off their guard; and unless my eyes and my +ears and my powers of discernment have altogether often deceived +and failed me, I must add, actually betrays thousands. Often when I +have witnessed abroad multitudes of pilgrims prostrate before an +image of the Virgin, their arms extended, their eyes fixed on her +countenance, their words in their native language pouring forth her +praises and imploring her aid, I have asked myself, If this be not +religious worship, what is? If I could transport myself into the +midst of pagans in some distant part of the world at the present +day; or could I have mingled with the crowd of worshippers +surrounding the image of Minerva in Athens, or of Diana in Ephesus, +when the servants of the only God called their fellow-creatures +from such vanities, should I have seen or heard more unequivocal +proofs that the worshippers were addressing their prayers to the +idols as representations of their deities? Would any difference +have appeared in their external worship? When the Ephesians +worshipped their "great goddess Diana and the image which fell down +from Jupiter," could their attitude, their eyes, or their words +more clearly have indicated an assurance in the worshipper, that +the Spirit of the Deity was especially present in that image, than +the attitude, the eyes, the words of the pilgrims at Einsiedlin for +example, are indications of the same <span class="pagenum"><a name= +"page243" id="page243"></a>{243}</span> belief and assurance with +regard to the statue of the Virgin Mary? These thoughts would force +themselves again and again on my mind; and though since I first +witnessed such things many years have intervened, chequered with +various events of life, yet whilst I am writing, the scenes are +brought again fresh to my remembrance; the same train of thought is +awakened; and the lapse of time has not in the least diminished the +estimate then formed of the danger, the awful peril, to which the +practice of addressing saints and angels in prayer, even in its +most modified and mitigated form, exposes those who are in +communion with Rome. I am unwilling to dwell on this point longer, +or to paint in deeper or more vivid colours the scenes which I have +witnessed, than the necessity of the case requires. But it would +have been the fruit of a morbid delicacy rather than of brotherly +love, had I disguised, in this part of my address, the full extent +of the awful dread with which I contemplate any approximation to +prayers, of whatever kind, uttered by the lips or mentally +conceived, to any spiritual existence in heaven above, save only to +the one God exclusively. It is indeed a dread suggested by the +highest and purest feelings of which I believe my frame of mind to +be susceptible; it is sanctioned and enforced by my reason; and it +is confirmed and strengthened more and more by every year's +additional reflection and experience. Ardently as I long and pray +for Christian unity, I could not join in communion with a Church, +one of whose fundamental articles accuses of impiety those who deny +the lawfulness of the invocations of saints.</p> +<p>But I return from this digression on the peril of idolatry, to +which as well the theory as the practice of <span class= +"pagenum"><a name="page244" id="page244"></a>{244}</span> the Roman +Catholic Church exposes her members; and willingly repeat my +disclaimer of any wish or intention whatever to fasten and filiate +upon the Church of Rome the doctrines or the practice of +individuals, or even of different sections of her communion. Still, +in the same manner as I have referred to the extravagancies which +offend us in many parts of Christendom now, I would recall some of +the excesses into which renowned and approved authors of her +communion have been betrayed. I seek not to fix on those members of +the Roman Church who disclaim any participation in such excesses, +the folly or guilt of others; but when we find many of the most +celebrated among her sons tempted into such lamentable departures +from primitive Christian worship, we are naturally led to ascertain +whether the doctrine be not itself the genuine cause and source of +the mischief;—whether the malady be not the immediate and +natural effect of the tenet and practice operating generally, and +not to be referred to the idiosyncrasy of the patient. A voice +seems to address us from every side, when such excesses are +witnessed, Firmly resist the beginnings of the evil; oppose its +very commencement; it is not a question of degree, exclude the +principle itself from your worship; give utterance to no +invocation; mentally conceive no prayer to any being, save God +alone; plead no other merits with Him than the merits of his only +Son. Then, and then only, are you safe. Then, and then only, is +your prayer catholic, primitive, apostolic, and scriptural.</p> +<p>The<a id="footnotetag92" name="footnotetag92"></a><a href= +"#footnote92"><sup>92</sup></a> most satisfactory method of +conducting this <span class="pagenum"><a name="page245" id= +"page245"></a>{245}</span> branch of our inquiry seems to be, that +we should examine the Roman Ritual with reference to those several +and progressive stages to which I have before generally referred; +from the mere rhetorical apostrophe to the direct prayer for +spiritual blessings petitioned for immediately from the person +addressed. I am neither anxious to establish the progress +historically, nor do I wish to tie myself down in all cases to the +exact order of those successive stages, in my present citation of +testimonies from the Roman Ritual. My anxiety is to give a fair +view of what is now the real character of Roman Catholic worship, +rather than to draw fine distinctions. I shall therefore survey +within the same field of view the two fatal errors by which, as we +believe, the worship of the Church of Rome is rendered unfit for +the family of Christ to acknowledge it generally as their own: I +mean the adoration of saints, and the pleading of their merits at +the throne of grace, instead of trusting to the alone exclusive +merits of the one only Mediator Jesus Christ our Lord, and +addressing God Almighty alone.</p> +<blockquote class="footnote"><a id="footnote92" name= +"footnote92"></a><b>Footnote 92:</b><a href= +"#footnotetag92">(return)</a> +<p>I believe the method best calculated to supply us with the very +truth is, as I have before observed, to trace the conduct of +Christians at the shrines of the martyrs, and follow them in their +successive departures further and further from primitive purity and +simplicity, on the anniversaries of those servants of God. What was +hailed there first in the full warmth of admiration and zeal for +the honour and glory of a national or favourite martyr, crept +stealthily, and step by step, into the regular and stated services +of the Church.</p> +</blockquote> +<p>I. In the original form of those prayers in which mention was +made of the saints departed, Christians addressed the Supreme Being +alone, either in praise for the mercies shown to the saints +themselves, and to the Church through their means; or else in +supplication, that the worshippers might have grace to follow their +example, and profit by their instruction. Such, for instance, is +the prayer in the Roman ritual<a id="footnotetag93" name= +"footnotetag93"></a><a href="#footnote93"><sup>93</sup></a> on St. +<span class="pagenum"><a name="page246" id= +"page246"></a>{246}</span> John's day<a id="footnotetag94" name= +"footnotetag94"></a><a href="#footnote94"><sup>94</sup></a> which +is evidently the foundation of the beautiful Collect now used in +the Anglican Church,—"Merciful Lord, we beseech thee to cast +thy bright beams of light upon thy Church, that it being +enlightened by the doctrine of thy Apostle and Evangelist St. John, +may so walk in the light of thy truth, that it may at length attain +to the light of everlasting life, through Jesus our Lord. Amen." +Such too is the close of the Prayer for the whole state of Christ's +Church militant here on earth, offered in our Anglican +service,—"We bless thy holy name for all thy servants +departed this life in thy faith and fear, beseeching thee to give +us grace so to follow their good examples, that with them we may be +partakers of thy heavenly kingdom. Grant this, O Father, for the +sake of Jesus Christ our only Mediator and Advocate. Amen."</p> +<blockquote class="footnote"><a id="footnote93" name= +"footnote93"></a><b>Footnote 93:</b><a href= +"#footnotetag93">(return)</a> +<p>The references will generally be given to the Roman Breviary as +edited by F.C. Husenbeth, Norwich, 1830. That work consists of four +volumes, corresponding with the four quarters of the ecclesiastical +year—Winter, Hiem.; Spring, Vern.; Summer, +<i>Æstiv</i>.; Autumn, Aut.; and the volumes will be +designated by the corresponding initials, H. V. Æ. A.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote94" name= +"footnote94"></a><b>Footnote 94:</b><a href= +"#footnotetag94">(return)</a> +<p>"Ecclesiam, tuam, Domine, benignus illustra, ut beati Johannis +Apostoli tui et evangelistæ illuminata doctrinis, ad dona +perveniat sempiterna. Per Dominum."—Husen. H. p. 243.</p> +</blockquote> +<p>II. The second stage supplies examples of a kind of rhetorical +apostrophe; the speaker addressing one who was departed as though +he had ears to hear. Were not this the foundation stone on which +the rest of the edifice seems to have been built, we might have +passed it by unnoticed. Of this we have an instance in the address +to the Shepherds on Christmas-day. "Whom have ye seen, ye +shepherds? Say ye, tell ye, who hath appeared on the earth? Say ye, +what saw ye? Announce to us the nativity of Christ<a id= +"footnotetag95" name="footnotetag95"></a><a href= +"#footnote95"><sup>95</sup></a>."</p> +<blockquote class="footnote"><a id="footnote95" name= +"footnote95"></a><b>Footnote 95:</b><a href= +"#footnotetag95">(return)</a> +<p>Quem vidistis, Pastores? Dicite, Annunciate nobis. In terris +quis apparuit? Dicite quidnam vidistis? Et annunciate Christi +nativitatem.—H. 219.</p> +</blockquote> +<span class="pagenum"><a name="page247" id= +"page247"></a>{247}</span> +<p>Another instance is seen in that beautiful song ascribed to +Prudentius and used on the day of Holy Innocents:</p> +<div class="poem"> +<div class="stanza"> +<p>"Hail! ye flowers of Martyrs." [Salvete flores martyrum. H. +249.]</p> +</div> +</div> +<p>It is of the same character with other songs, said to be from +the same pen, in which the town of Bethlehem is addressed, and even +the Cross.</p> +<div class="poem"> +<div class="stanza"> +<p>"O Thou of mighty cities." [O sola magnarum urbium. H. 306.]</p> +<p>"Bend thy boughs, thou lofty tree...." [Flecte ramos arbor alta, +&c. Aut. 344.]</p> +<p>"Worthy wast thou alone</p> +<p>To bear the victim of the world."</p> +</div> +</div> +<p>Thus, on the feast of the exaltation of the Cross, this anthem +is sung,—"O blessed Cross, who wast alone worthy to bear the +King of the heavens and the Lord." [O crux benedicta, quæ +sola fuisti digna portare Regem coelorum et Dominum. Alleluia. A. +345.] Though unhappily, in an anthem on St. Andrew's day, this +apostrophe becomes painful and distressing, in which not only is +the cross thus apostrophised, but it is prayed to, as though it had +ears to hear, and a mind to understand, and power to +act,—"Hail, precious Cross! do thou receive the disciple of +Him who hung upon thee, my master, Christ." [Salve, crux pretiosa +suscipe discipulum ejus, qui pependit in te, magister meus +Christus. A. 547.] The Church of Rome, in this instance, gives us a +vivid example of the ease with which exclamations and apostrophes +are made the ground-work of invocations. In the legend of the day +similar, though not the same, words form a part of the salutation, +which St. Andrew is there said to have addressed <span class= +"pagenum"><a name="page248" id="page248"></a>{248}</span> to the +cross of wood prepared for his own martyrdom, and then bodily +before his eyes. There are many such addresses to the Cross, in +various parts of the Roman ritual. (See A. 344.)</p> +<p>In such apostrophes the whole of the Song of the Three Children +abounds; and we meet with many such in the early writers.</p> +<p>III. The third stage supplies instances of prayer to God, +imploring him to allow the supplication of his saints to be offered +for us. Of this we find examples in the Collects for St. Andrew's +Eve and Anniversary, for the feast of St. Anthony, and various +others.</p> +<p>"We beseech thee, Almighty God, that he whose feast we are about +to celebrate may implore thy aid for us," &c. [Quæsumus +omnipotens Deus, ut beatus Andreas Apostolus cujus prævenimus +festivitatem, tuum pro nobis imploret auxilium. A. 545.]</p> +<p>"That he may be for us a perpetual intercessor." [Ut apud te sit +pro nobis perpetuus intercessor. A. 551.]</p> +<p>"We beseech thee, O Lord, let the intercession of the blessed +Anthony the Abbot commend us, that what we cannot effect by our own +merits, we may obtain by his patronage [Ejus patrocinio assequamur. +H. 490.]: through the Lord."</p> +<p>These prayers I could not offer in faith. I am taught in the +written word to look for no other intercessor in heaven, than one +who is eternal and divine, therefore I can need no other. Had God, +by his revealed word, told me that the intercessions of his +servants departed should prevail with Him, provided I sought that +benefit by prayer, I should, without any misgiving, have implored +Him to receive their <span class="pagenum"><a name="page249" id= +"page249"></a>{249}</span> prayers in my behalf; but I can find no +such an intimation in the covenant. In that covenant the word of +the God of truth and mercy is pledged to receive those, and to +grant the prayers of those who come to him through his blessed Son. +In that covenant, I am strictly commanded and most lovingly invited +to approach boldly the Supreme Giver of all good things myself, and +to ask in faith nothing wavering, with an assurance that He who +spared not his own Son, but delivered Him up for us all, will, with +Him, also freely give us all things. In this assurance I place +implicit trust; and as long as I have my being in this earthly +tabernacle, I will, by his gracious permission and help, pray for +whatever is needful for the soul and the body; I will pray not for +myself only, but for all, individually and collectively, who are +near and dear to me, and all who are far from me; for my friends, +and for those who wish me ill; for my fellow Christians, and for +those who are walking still in darkness and sin;—I will pray +for mercy on all mankind. And I will, as occasion offers, desire +others among the faithful on earth to pray for me; and will take +comfort and encouragement and holy hope from the reflection that +their prayers are presented to God in my behalf, and that they will +continue to pray for me when my own strength shall fail and the +hour of my departure shall draw nigh. But for the acceptance of my +own prayers and of theirs I can depend on no other Mediator in the +world of spirits, than on HIM, whom his own Word declares to be the +one Mediator between God and men, who prayed for me when He was on +earth, who is ever making intercession for me in heaven. I know of +no other in the unseen world, by whom I can have access to the +Father; I find no other offered to me, I seek no <span class= +"pagenum"><a name="page250" id="page250"></a>{250}</span> other, I +want no other. I trust my cause,—the cause of my present +life, the cause of my soul's eternal happiness,—to HIM and to +his intercession. I thank God for the blessing. I am satisfied; and +in the assurance of the omnipotence of his intercession, and the +perfect fulness of his mediation, I am happy.</p> +<p>On this point it were well to compare two prayers both offered +to God; the one pleading with Him the intercession of the passion +of his only Son, the other pleading the prayers of a mortal man. +The first prayer is a collect in Holy Week, the second is a collect +on St. Gregory's Day.</p> +<blockquote> +<p>We beseech thee, Almighty God, that we who among so many +adversities from our own infirmity fail, the passion of thy only +begotten Son interceding for us, may revive. V. 243.</p> +<p>O God, who hast granted the rewards of eternal blessedness<a id= +"footnotetag96" name="footnotetag96"></a><a href= +"#footnote96"><sup>96</sup></a> to the soul of thy servant Gregory, +mercifully grant that we who are pressed down by the weight of our +sins, may, by his prayers with Thee, be raised up. V. 480.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote96" name= +"footnote96"></a><b>Footnote 96:</b><a href= +"#footnotetag96">(return)</a> +<p>I can never read this, and such passages as this, without asking +myself, can such an assertion be in accordance with the inspired +teaching?—"Judge nothing before the time, until the Lord +come, who both will bring to light the hidden things of darkness, +and will make manifest the counsels of the hearts: and then shall +every man have praise of God." I Cor. iv. 5.</p> +</blockquote> +<p>IV. The next form of prayer to which I would invite your serious +attention, is one from which my judgment and my feelings revolt far +more decidedly even than from the last-mentioned; and I have the +most clear denouncement of my conscience, that by offering it I +should do a wrong to my Saviour, and ungratefully disparage his +inestimable merits, and the full, perfect, and sufficient sacrifice +and satisfaction of his omnipotent <span class="pagenum"><a name= +"page251" id="page251"></a>{251}</span> atonement: I mean those +prayers, still addressed to God, which supplicate that our present +and future good may be advanced by the merits of departed mortals, +that by their merits our sins may be forgiven, and our salvation +secured; that by their merits our souls may be made fit for +celestial joys, and be finally admitted into heaven.</p> +<p>Of these prayers the Roman Breviary contains a great variety of +examples, some exceeding others very much in their apparent +forgetfulness and disregard of the merits of the only Saviour, and +consequently far more shocking to the reason and affections of us +who hold it a point of conscience to make the merits of Christ +alone, all in all, exclusive of any other to be joined with them, +the only ground of our acceptance with God.</p> +<p>We find an example of this prayer in the collect on the day of +St. Saturnine. "O God, who grantest us to enjoy the birth-day of +the blessed Saturnine, thy martyr, grant that we may be aided by +his merits, through the Lord." [Ejus nos tribue meritis adjuvari +per Dominum. A. 544.]</p> +<p>Another example, in which the supplicants plead for deliverance +from hell, to be obtained by the merits and prayers of the saint +together, is the Collect for December 6th, the day of St. +Nicolas.</p> +<p>"O God, who didst adorn the blessed Pontiff Nicolas with +unnumbered miracles, grant, we beseech Thee, that by his merits and +prayers we may be set free from the fires of hell, through," +&c. [Ut ejus meritis et precibus à gehennæ +incendiis liberemur. H. 436.]</p> +<p>Another example, in like manner specifying both the merits and +intercession of the departed saint, contains <span class= +"pagenum"><a name="page252" id="page252"></a>{252}</span> +expressions very unacceptable to many of those who are accustomed +to make the Bible their study. It is a prayer to Joseph, the +espoused husband of the Virgin Mary. Of him mention is made by name +in the Gospel just before and just after the birth of Christ, as an +upright, merciful man, to whom God on three several occasions made +a direct revelation of his will, by the medium of a dream, with +reference to the incarnate Saviour. Again, on the holy family +visiting Jerusalem, when our Lord was twelve years of age, Mary, +his mother, in her remonstrance with her Son, speaks to Him of +Joseph thus: "Why hast Thou thus dealt with us? Behold thy father +and I have sought Thee sorrowing." Upon which not one word was +uttered by our Saviour that would enable us to form an opinion as +to his own will with regard to Joseph. Our Lord seems purposely to +have drawn their thoughts from his earthly connexion with them, and +to have raised their minds to a contemplation of his unearthly, his +heavenly, and eternal origin. "How is it that ye sought me? Wist ye +not that I must be about my Father's business?" After this time, +though the writings of the Holy Book, either historical, doctrinal, +or prophetic, at the lowest calculation embrace a period of +fourscore years, no allusion is made to Joseph as a man still +living, or to his memory as one already dead. And yet he is one of +those for the benefit of whose intercession the Church of Rome +teaches her members to pray to God, and from whose merits they are +taught to hope for succour.</p> +<p>On the 19th of March the following Collect is offered to the +Saviour of the world:—</p> +<p>"We beseech thee, O Lord, that we may be succoured by the merits +of the husband of thy most holy mother, <span class= +"pagenum"><a name="page253" id="page253"></a>{253}</span> so that +what we cannot obtain by our own power, may be granted to us by his +intercession. Who livest," &c. [V. 486.]</p> +<p>It is anticipating our instances of the different stages +observable in the invocation of saints, to quote here direct +addresses to Joseph himself; still it may be well to bring at once +to a close our remarks with regard to the worship paid to him. We +find that in the Litany of the Saints, "St. Joseph, pray for us," +is one of the supplications; but on his day (March 19) there are +three hymns addressed to Joseph, which appear to be full of +lamentable superstition, assigning, as they do, to him a share at +least in the work of our salvation, and solemnly stating, as a +truth, what, whether true or not, depends upon a groundless +tradition, namely, that our blessed Lord and Mary watched by him at +his death; ascribing to Joseph also that honour and praise, which +the Church was wont to offer to God alone. The following are +extracts from those hymns:</p> +<p>First hymn. "Thee, Joseph, let the companies of heaven +celebrate; thee let all the choirs of Christian people resound; +who, bright in merits, wast joined in chaste covenant with the +renowned Virgin. Others their pious death consecrates after death; +and glory awaits those who deserve the palm. Thou alive, equal to +those above, enjoyest God, more blessed by wondrous lot. O Trinity, +most High, spare us who pray; grant us to reach heaven [to scale +the stars] BY THE MERITS OF JOSEPH, that at length we may +perpetually offer to thee a grateful song." [Te Joseph celebrent +agmina coelitum. V. 485.]</p> +<p>Second hymn. "O, Joseph, the glory of those in heaven, and the +sure hope of our life, and the safeguard <span class= +"pagenum"><a name="page254" id="page254"></a>{254}</span> of the +world, benignly ACCEPT THE PRAISES WHICH WE joyfully sing TO +THEE.... Perpetual praise to the most High Trinity, who granting to +thee honours on high, give to us, BY THY MERITS, the joys of a +blessed life." [Coelitum, Joseph, Decus. V. 486.]</p> +<p>Third hymn. "He whom we, the faithful, worship with joy, whose +exalted triumphs we celebrate, Joseph, on this day obtained by +merit the joys of eternal life. O too happy! O too blessed! at +whose last hour Christ and the Virgin together, with serene +countenance, stood watching. Hence, conqueror of hell, freed from +the bands of the flesh, he removes in placid sleep to the +everlasting seats, and binds his temples with bright chaplets. Him, +therefore, reigning, let us all importune, that he would be present +with us, and that he obtaining pardon for our transgressions, would +assign to us the rewards of peace on high. Be praises to thee, be +honours to thee, O Trine God, who reignest, and assignest golden +crowns to thy faithful servant for ever. Amen." [Iste, quem +læti colimus fideles. V. 490.]</p> +<p>It is painful to remark, that in these last clauses the very +same word is employed when the Church of Rome applies to Joseph to +assign to the faithful the rewards of peace, and when she ascribes +glory to God for assigning to his faithful servants crowns of gold. +Indeed these hymns contain many expressions which ought to be +addressed to the Saviour alone, whose "glory is in the heavens," +who is "the hope of us on earth," and "the safeguard of the +world."</p> +<hr /> +<p>Under this fourth head I will add only one more specimen. Would +it were not to be found in the Roman <span class="pagenum"><a name= +"page255" id="page255"></a>{255}</span> Liturgies since the Council +of Trent: God grant it may ere long be wiped out of the book of +Christian worship! It is a collect in which the Church of Rome +offers this prayer to God the Son:—</p> +<p>"O God, whose right hand raised the blessed Peter when walking +on the waves, that he sank not; and rescued his fellow-apostle +Paul, for the third time suffering shipwreck, from the depth of the +sea; mercifully hear us, and grant that by the merits of both we +may obtain the glory of eternity." [H. 149.]</p> +<p>Now suppose for a moment it had been intended in any one prayer +negatively to exclude the merits of Christ from the great work of +our eternal salvation, and to limit our hopes of everlasting glory +to the merits of St. Peter and St. Paul, could that object have +been more effectually and fully secured than by this prayer? Not +one word alluding to the redemption which is in Christ can be found +in this prayer. The sentiment in the first member of the prayer +refers us to the power exercised by the Son of God, and Son of man, +when he was intabernacled in our flesh; and the second expression +teaches us to contemplate the providence of our Almighty Saviour in +his deeds of beneficence. But no reference, even by allusion, is +here made to the merits of Christ's death—none to his merits +as our great Redeemer; none to his merits as our never-ceasing and +never-failing Intercessor. We are led to approach the throne of +grace only with the merits of the two Apostles on our tongue. If +those who offer it hope for acceptance through THE MEDIATION of +Jesus Christ, and for the sake of his merits, that hope is neither +suggested nor fostered by this prayer. The truth, as it is in +Jesus, would compel us in addressing <span class="pagenum"><a name= +"page256" id="page256"></a>{256}</span> Him, the Saviour of the +world, to think of the merits of neither Peter nor Paul, of neither +angel nor spirit. Instead of praying to him that we may obtain the +glories of eternity for their merits, true faith in Christ would +bid us throw ourselves implicitly on his omnipotent merits alone, +and implore so great a blessing for his own mercy's sake. If we +receive the whole truth, can it appear otherwise than a +disparagement of his perfect and omnipotent merits, to plead with +Him the merits of one, whom the Saviour himself rebuked with as +severe a sentence as ever fell from his lips, "Get thee behind me, +Satan, thou art an offence to me; for thou savourest not the things +that be of God, but those that be of men;" [Matt. xvi. 23.] and of +another who after his conversion, when speaking of the salvation +wrought by Christ, in profound humility confesses himself to be a +chief of those sinners for whom the Saviour died, "This is a +faithful saying, and worthy of all acceptation, that Christ Jesus +came into the world to save sinners, of whom I am chief?" [1 Tim. +i. 15.] We feel, indeed, a sure and certain hope that these two +fellow-creatures, once sinners, but by God's grace afterwards +saints, have found mercy with God, and will live with Christ for +ever; but to pray for the same mercy at his gracious hands for the +sake of their merits is repugnant to our first principles of +Christian faith. When we think of merits, for which to plead for +mercy, we can think of Christ's, and of Christ's alone.</p> +<p>V. Our thoughts are next invited to that class of prayers which +the Church of Rome authorizes and directs to be addressed +immediately to the Saints themselves. <span class= +"pagenum"><a name="page257" id="page257"></a>{257}</span> Of these +there are different kinds, some far more objectionable than others, +though all are directly at variance with that one single and simple +principle, to which, as we believe, a disciple of the cross can +alone safely adhere—prayer to God, and only to God. The words +of the Council of Trent are, as we have already observed, very +comprehensive on this subject. They not only declare it to be a +good and useful thing supplicantly to invoke the saints reigning +with Christ: but also for the obtaining of benefits from God, +through Jesus Christ our Lord, who is our only Redeemer and +Saviour, to fly to their prayers, HELP, and ASSISTANCE. Whether +these last words can be interpreted as merely words of surplusage, +or whether they must be understood to mean that the faithful must +have recourse to some help and assistance of the saints beyond +their intercession, is a question to which we need not again +revert. If it had been intended to embrace other kinds of +beneficial succour, and other help and assistance, perhaps it would +be difficult to find words more expressive of such general aid and +support as a human being might hope to derive, in answer to prayer +from the Giver of all good. And certainly they are words employed +by the Church, when addressing prayers directly to God. Be this as +it may, the public service-books of the Church of Rome +unquestionably, by no means adhere exclusively to such addresses to +the saints, as supplicate them to pray for the faithful on earth. +Many a prayer is couched in language which can be interpreted only +as conveying a petition to them immediately for their assistance, +temporal and spiritual.</p> +<p>But let us calmly review some of the prayers, supplications, +invocations, or by whatever name religious addresses now offered to +the saints may be called; and <span class="pagenum"><a name= +"page258" id="page258"></a>{258}</span> first, we will examine that +class in which the petitioners ask merely for the intercession of +the saints.</p> +<p>We have an example of this class in an invocation addressed to +St. Ambrose on his day, December 7; the very servant of Christ in +whose hymns and prayers no address of prayer or invocation to any +saint or martyr can be found.</p> +<p>"O thou most excellent teacher, the light of the Holy Church, O +blessed Ambrose, thou lover of the divine law, deprecate for us [or +intercede for us with] the Son of God<a id="footnotetag97" name= +"footnotetag97"></a><a href="#footnote97"><sup>97</sup></a>."</p> +<blockquote class="footnote"><a id="footnote97" name= +"footnote97"></a><b>Footnote 97:</b><a href= +"#footnotetag97">(return)</a> +<p>H. 438. "Deprecare pro nobis Filium Dei." This invocation to +Ambrose is instantly followed by this prayer to God: "O God, who +didst assign to thy people the blessed Ambrose as a minister of +eternal salvation, grant, we beseech Thee, that we may deserve to +have him as our intercessor in heaven, whom we had as a teacher of +life on earth."</p> +</blockquote> +<p>The Church of Rome has wisely availed herself of the pious +labours of Ambrose, Bishop of Milan; and has introduced into her +public worship many of the hymns usually ascribed to him. Would she +had followed his example, and addressed her invocations to no one +but our Creator, our Redeemer, and our Sanctifier! Could that holy +man hear the supplications now offered to him, and could be make +his voice heard in return among those who now invoke him, that +voice, we believe, would only convey a prohibitory monition like +that of the Angel to St. John when he fell down before him, See +thou do it not; I am thy fellow-servant; worship God.</p> +<p>It is needless to multiply instances of this fifth kind of +invocation. In the "Litany of the Saints" more than fifty different +saints are enumerated by name, and are invoked to pray and +intercede for those who join in <span class="pagenum"><a name= +"page259" id="page259"></a>{259}</span> it. Among the persons +invoked are Raphael [Æ. cxcii.], Gervasius, Protasius, and +Mary Magdalene; whilst in the Litany [Æ. cxcvi.] for the +recommendation of the soul of the sick and dying, the names of +Abel, and Abraham, are specified.</p> +<p>Under this head I will call your attention only to one more +example. Indeed I scarcely know whether this hymn would more +properly be classed under this head, or reserved for the next; +since it appears to partake of the nature of each. It supplicates +the martyr to obtain by his prayers spiritual blessings, and yet +addresses him as the person who is to grant those blessings. It +implores him to liberate us by the love of Christ; but so should we +implore the Father of mercies himself. Still, as the more safe +course, I would regard it as a prayer to St. Stephen only to +intercede for us. But it may be well to derive from it a lesson on +this point; how easily the transition glides from one false step to +a worse; how infinitely wiser and safer it is to avoid evil in its +very lowest and least noxious appearance:</p> +<p>"Martyr of God [or Unconquered Martyr], who, by following the +only Son of the Father, triumphest over thy conquered enemies, and, +as conqueror, enjoyest heavenly things; by the office of thy prayer +wash out our guilt; driving away the contagion of evil; removing +the weariness of life. The bands of thy hallowed body are already +loosed; loose thou us from the bands of the world, by the love of +the Son of God [or by the gift of God Most High]." [H. 237.]</p> +<p>In the above hymn the words included within brackets are the +readings adopted in the last English edition of the Roman Breviary; +and in this place, when we are about to refer to many hymns now in +use, it may be well to observe, that in the present day we find +<span class="pagenum"><a name="page260" id= +"page260"></a>{260}</span> various readings in the hymns as they +are still printed for the use of Roman Catholics in different +countries. In some instances the changes are curious and striking. +Grancolas, in his historical commentary on the Roman Breviary +(Venice, 1734, p. 84), furnishes us with interesting information as +to the chief cause of this diversity. He tells us that Pope Urban +VIII., who filled the papal throne from 1623 to 1644, a man well +versed in literature, especially in Latin poetry, and himself one +of the distinguished poets of his time, took measures for the +emendation of the hymns in the Roman Breviary. He was offended by +the many defects in their metrical composition, and it is said that +upwards of nine hundred and fifty faults in metre were corrected, +which gave to Urban occasion to say that the Fathers had begun +rather than completed the hymns. These, as corrected, he caused to +be inserted in the Breviary. Grancolas proceeds to tell us that +many complained of these changes, alleging that the primitive +simplicity and piety which breathed in the hymns had been +sacrificed to the niceties of poetry. "Accessit Latinitas, et +recessit pietas." The verse was neater, but the thought was +chilled.</p> +<p>VI. But the Roman Church by no means limits herself to this kind +of invocation; prayers are addressed to saints, imploring them to +hear, and, as of themselves, to grant the prayers of the faithful +on earth, and to release them from the bands of sin, without any +allusion to prayers to be made by those saints. It grieves me to +copy out the invocation made to St. Peter on the 18th of January, +called the anniversary of the Chair of St. Peter at Rome; the words +of our Blessed Lord himself, and of his beloved and inspired +Apostle, seem to rise up in judgment against that prayer, and +condemn it. It <span class="pagenum"><a name="page261" id= +"page261"></a>{261}</span> will be well to place that hymn +addressed to St. Peter, side by side with the very word of God, and +then ask, Can this prayer be safe?</p> +<blockquote> +<p>1. Now, O good Shepherd, 1. Jesus saith, I am the good merciful +Peter, Shepherd. John x. 11.</p> +<p>2. Accept the prayers of us 2. Whatsoever ye shall ask in who +supplicate, my name, that will I do. That whatsoever ye shall ask +the Father in my name, he may give it you. John xiv. 13; xv. +16.</p> +<p>3. And loose the bands of our 3. The blood of Jesus Christ sins, +by the power committed to his Son cleanseth us from all sin. thee, +1 John i. 7.</p> +<p>4. By which thou shuttest 4. These things saith he that heaven +against all by a word, is holy, he that is true, he that and +openest it<a id="footnotetag98" name="footnotetag98"></a><a href= +"#footnote98"><sup>98</sup></a>. openeth and no man shutteth, and +shutteth and no man openeth. Rev. iii. 7.</p> +<p class="i10">I am he that liveth and was dead, and am alive for +evermore, and have the keys of hell and of death. Rev. i. 18.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote98" name= +"footnote98"></a><b>Footnote 98:</b><a href= +"#footnotetag98">(return)</a> +<p>This hymn is variously read. In the edition of Mr. Husenbeth (H. +497.) it is: "O Peter, blessed shepherd, of thy mercy receive the +prayers of us who supplicate, and loose by thy word the bands of +our sins, thou to whom is given the power of opening heaven to the +earth, and of shutting it when open."—"Beate pastor, Petre, +clemens accipe voces precantum, criminumque vincula verbo resolve, +cui potestas tradita aperire terris coelum, apertum claudere." H. +497.</p> +</blockquote> +<p>Let it not be answered that many a Christian minister is now +called a good shepherd. Let it not be said that the very words of +our ordination imply the conveyance of the power of loosing and +binding, of opening and shutting the gates of heaven. When prayer +is contemplated, we can think only of One, HIM, who has +appropriated the title of Good Shepherd to <span class= +"pagenum"><a name="page262" id="page262"></a>{262}</span> himself. +And we must see that Peter cannot, by any latitude of +interpretation, be reckoned now among those to whom the awful duty +is assigned of binding and loosing upon earth.</p> +<p>The same unsatisfactory associations must be excited in the mind +of every one who takes a similar view of Christian worship with +myself, by the following supplication to various saints on St. +John's day:</p> +<div class="poem"> +<div class="stanza"> +<p>"Let the heaven exult with praises<a id="footnotetag99" name= +"footnotetag99"></a><a href="#footnote99"><sup>99</sup></a>,</p> +<p>Let the earth resound with joy;</p> +<span class="pagenum"><a name="page263" id= +"page263"></a>{263}</span> +<p>The sacred solemnities sing</p> +<p>The glory of the Apostles.</p> +<p>O ye Just Judges of the age,</p> +<p>And true lights of the world,</p> +<p>We pray you with the vows of our hearts,</p> +<p>Hear the prayers of your suppliants.</p> +<p>Ye who shut the heaven by a word,</p> +<p>And loose its bars,</p> +<p>Loose us by command, we beseech you,</p> +<p>From all our sins.</p> +<p>Ye to whose word is subject</p> +<p>The health and weakness of all,</p> +<p>Cure us who are diseased in morals,</p> +<p>Restore us to virtues.</p> +<p>So that when Christ shall come,</p> +<p>The Judge at the end of the world,</p> +<p>He may make us partakers</p> +<p>Of eternal joy.</p> +<p>To God the Father be Glory,</p> +<p>And to his only Son,</p> +<p>With the Spirit the Comforter,</p> +<p>Now and for ever. Amen<a id="footnotetag100" name= +"footnotetag100"></a><a href= +"#footnote100"><sup>100</sup></a>."</p> +</div> +</div> +<blockquote class="footnote"><a id="footnote99" name= +"footnote99"></a><b>Footnote 99:</b><a href= +"#footnotetag99">(return)</a> +<p>Having inserted in the text a translation of this hymn from a +copy with which I had been long familiar, I think it right to +insert here the two forms side by side. They supply an example of +the changes to which we have already alluded.</p> +<table summary="Versions"> +<tr> +<td> +<div class="poem"> +<div class="stanza"> +<p><i>Lille</i>, 1823.</p> +</div> +<div class="stanza"> +<p>OLD VERSION.</p> +</div> +<div class="stanza"> +<p>Exultet coelum laudibus,</p> +<p>Resultet terra gaudiis,</p> +<p>Apostolorum gloriam</p> +<p>Sacra canunt solemnia.</p> +<p>Vos sæcli justi judices</p> +<p>Et vera mundi lamina,</p> +<p>Votis precamur cordium</p> +<p>Audite preces supplicum.</p> +<p>Qui coelum verbo clauditis</p> +<p>Serasque ejus solvitis,</p> +<p>Nos a peccatis omnibus</p> +<p>Solvite jussu, quæsumus.</p> +<p>Quorum præcepto subditur</p> +<p>Salus et languor omnium,</p> +<p>Sanate ægros moribus,</p> +<p>Nos reddentes virtutibus.</p> +<p>Ut cum judex advenerit</p> +<p>Christus in fine sæculi,</p> +<p>Nos sempiterni gaudii</p> +<p>Faciat esse compotes.</p> +<p>Deo Patri sit gloria,</p> +<p>Ejusque soli Filio,</p> +<p>Cum Spiritu paracleto,</p> +<p>Et nunc et in perpetuum.</p> +</div> +<div class="stanza"> +<p>Amen.</p> +</div> +</div> +</td> +<td> </td> +<td> +<div class="poem"> +<div class="stanza"> +<p><i>Norwich</i>, 1830.</p> +</div> +<div class="stanza"> +<p>POPE URBAN'S VERSION.</p> +</div> +<div class="stanza"> +<p>Exultet orbis gaudiis,</p> +<p>Coelum resultet laudibus,</p> +<p>Apostolorum gloriam</p> +<p>Tellus et astra concinunt.</p> +<p>Vos sæculorum judices</p> +<p>Et vera mundi lumina,</p> +<p>Votis precamur cordium</p> +<p>Audite voces supplicum.</p> +<p>Qui templa coeli clauditis</p> +<p>Serasque verbo solvitis,</p> +<p>Nos a reatu noxios</p> +<p>Solvi jubete quæsumus.</p> +<p>Præcepta quorum protinus</p> +<p>Languor salusque sentiunt,</p> +<p>Sanate mentes languidas,</p> +<p>Augete nos virtutibus.</p> +<p>Ut cum redibit arbiter</p> +<p>In fine Christus sæculi,</p> +<p>Nos sempiterni gaudii</p> +<p>Concedat esse compotes.</p> +<p>Jesu, tibi sit gloria</p> +<p>Qui natus es de virgine,</p> +<p>Cum Patre et Almo Spiritu,</p> +<p>In sempiterna sæcula.</p> +</div> +<div class="stanza"> +<p>Amen. (H. 243.)</p> +</div> +</div> +</td> +</tr> +</table> +</blockquote> +<blockquote class="footnote"><a id="footnote100" name= +"footnote100"></a><b>Footnote 100:</b><a href= +"#footnotetag100">(return)</a> +<p>Or as in the present Roman Breviary:—</p> +<div class="poem"> +<div class="stanza"> +<p>Let the world exult with joy,</p> +<p>Let the heaven resound with praise;</p> +<p>The earth and stars sing together</p> +<p>The glory of the Apostles.</p> +<p>Ye judges of the ages</p> +<p>And true lights of the world,</p> +<p>With the prayers of our hearts we implore,</p> +<p>Hear the voices of your suppliants.</p> +<p>Ye who shut the temples of heaven,</p> +<p>And loose its bars by a word,</p> +<p>Command ye us, who are guilty,</p> +<p>To be released from our sins; we pray.</p> +<p>Ye whose commands forthwith</p> +<p>Sickness and health feel,</p> +<p>Heal our languid minds,</p> +<p>Increase us in virtues,</p> +<p>That when Christ, the Judge, shall return,</p> +<p>In the end of the world,</p> +<p>He may grant us to be partakers</p> +<p>Of eternal joy.</p> +<p>Jesus, to thee be glory,</p> +<p>Who wast born of a virgin,</p> +<p>With the Father and the Benign Spirit,</p> +<p>Through eternal ages. Amen.</p> +</div> +</div> +</blockquote> +<span class="pagenum"><a name="page264" id= +"page264"></a>{264}</span> +<p>Many a pious and humble Catholic of the Roman Communion, I have +no doubt, would regard these prayers as little more than an +application to Peter and the rest of the Apostles for absolution, +and would interpret its several clauses as an acknowledgment only +of that power, which Christ himself delegated to them of binding +and loosing sins on earth. But the gulf fixed between these +prayers, and the lawful use of the power given to Christ's ordained +ministers on earth, is great indeed. To satisfy the mind of this, +it is not necessary to enter upon even the confines of the wide +field of controversy, as to what was really conveyed by Christ to +his Apostles. I would ask only two questions. Could any of us +address these same words to one of Christ's ministers on earth? And +could we address our blessed Saviour himself in stronger or more +appropriate language, as the Lord of our destinies—the God +who heareth prayer—the Physician of our souls?</p> +<p>Suppose for example we were celebrating the anniversary of +Christ's Nativity, of his Resurrection, or his Ascension, what word +in this hymn, expressive of <span class="pagenum"><a name="page265" +id="page265"></a>{265}</span> power, and honour, and justice, and +mercy, would not be appropriate? What word would not apply to Him, +in most perfect accordance with Scripture language? And can we +without offence, without doing wrong to his great Name, address the +same to our fellow-servants, even though we may believe them to be +with Him in glory?</p> +<div class="poem"> +<div class="stanza"> +<p>Let the heaven exult with praises—</p> +<p>Let the earth resound with joy;</p> +<p>The sacred solemnities sing</p> +<p>The glory of the Lord.</p> +<p>O Thou just Judge of the age,</p> +<p>And true light of the world,</p> +<p>We pray Thee with the supplications of our hearts</p> +<p>Hear the prayers of Thy suppliants,</p> +<p>Thou who shuttest the heavens by a word,</p> +<p>And loosest its bars.</p> +<p>Loose us by command, we beseech Thee,</p> +<p>From all our sins.</p> +<p>Thou to whose word is subject</p> +<p>The health and weakness of all,</p> +<p>Cure us who are diseased in morals,</p> +<p>Restoring us to virtue.</p> +<p>So that when Thou shalt come,</p> +<p>The Judge at the end of the world,</p> +<p>Thou mayest make us partakers</p> +<p>Of eternal joy.</p> +<p>Glory to Thee, O Lord,</p> +<p>Who wast born of a virgin,</p> +<p>With the Father and the Holy Spirit,</p> +<p>For ever and ever. Amen.</p> +</div> +</div> +<p>Only for a moment let us see how peculiarly all these +expressions are fitting in a hymn of prayer and praise <span class= +"pagenum"><a name="page266" id="page266"></a>{266}</span> to our +God and Saviour, recalling to our minds the words of inspiration; +and then again let us put the question to our conscience, Is this +language fit for us to use to a fellow-creature?</p> +<blockquote> +<p>Let the heaven exult with praises, Let the heavens rejoice, and +Let the earth resound with joy: let the earth be glad ... (exultet +is the very word used in the Vulgate translation of the +Psalm)—before the Lord, for He cometh to judge the +earth.—Ps. xcvi (xcv). 11.</p> +<p>The holy solemnities sing Ye shall have a song, as in the The +glory of the Lord. night when a holy solemnity is kept ... And the +Lord shall cause His glorious voice to be heard. Isa. xxx. 29. Let +the heaven and earth praise Him. Ps. lxix (lxviii). 34.</p> +<p>Thou just Judge of mankind, All judgment is committed And true +light of the world, unto the Son. John v. 22. That was the true +Light, which lighteth every man that cometh into the world. John i. +9.</p> +<p>With the prayers of our hearts we With my whole heart have I +pray Thee, sought Thee. Ps. cxix (cxviii). Hear the prayers of Thy +suppliants. 10. Hear my prayer, O God. Ps. lxi (lx). 1. Whom have I +in heaven but Thee? Ps. lxxiii (lxxii). 25. And this is the +confidence that we have in Him, that if we ask any thing according +to His will, He heareth us. 1 John v. 14.</p> +<p>Thou who shuttest heaven by I have the keys of death and of Thy +word, hell. These things saith He that And loosest its bars, is +holy, He that is true: He that hath the key of David. He that +openeth and no man shutteth, and shutteth and no man <span class= +"pagenum"><a name="page267" id="page267"></a>{267}</span> openeth. +I have set before thee an open door, and no man can shut it. Rev. +i. 18; iii. 7,8</p> +<p>Release us by command, we pray Thy sins be forgiven thee. Thee, +Matt. ix. 22. Bless the Lord, O From all our sins. my soul ... who +forgiveth all thine iniquities. Ps. ciii. 2. This is your blood of +the New Testament, which is shed for many for the remission of +sins. Matt. xxvi. 28. Have mercy upon me, O God ... according to +the multitude of Thy tender mercies, blot out my transgressions. +Wash me throughly from mine iniquity, and cleanse me from my sin. +Ps. li (l).</p> +<p>Thou to whose word is subject Bless the Lord, O my soul ... The +health and weakness of all, who healeth all thy diseases. Ps. ciii +(cii). 2, 3.</p> +<p>Do Thou heal us who are morally Create in me a clean heart, O +diseased, God, and renew a right spirit Restoring us to virtue; +within me. Ps. li. 10 (4.) That when Thou, the Judge, shalt appear +in the end of the world, Thou mayest grant us to be partakers of +eternal joy.</p> +</blockquote> +<p>This would be a Christian prayer, a primitive prayer, a +scriptural prayer, a prayer well fitting mortal man to utter by his +tongue and from his heart, to the God who heareth prayer; and him +who shall in sincere faith offer such a prayer, Christ will never +send empty away. But if this prayer, fitted as it seems only to be +addressed to God, be offered to the soul of a departed +saint—I will not talk of blasphemy, and deadly sin, and +idolatry,—I will only ask members of the Church of Rome to +weigh all these things well, one by one. These are not subjects for +crimination and recrimination.</p> +<span class="pagenum"><a name="page268" id= +"page268"></a>{268}</span> +<p>We have had far too much of those unholy weapons on both sides. +Speaking the truth in love, I should be verily guilty of a sin in +my own conscience were I, with my views of Christian worship, to +offer this prayer to the soul of a man however holy, however +blessed, however exalted.</p> +<p>The next part of our work will be given exclusively to the +worship of the Blessed Virgin Mary.</p> +<span class="pagenum"><a name="page269" id= +"page269"></a>{269}</span> +<hr /> +<h2>PART III.</h2> +<h3><a name="chap3-1" id="chap3-1">CHAPTER I.</a></h3> +<h4><a href="#sect3-1-1" id="sect3-1-1" name="sect3-1-1">SECTION +I.</a>—THE VIRGIN MARY.</h4> +<p>The worship of the blessed Virgin Mary is so highly exalted in +the Church of Rome, as to require the formation of a new name to +express its high character. Neither could the Latin language +provide a word which would give an adequate idea of its excellence, +nor could any word previously employed by the writers in Greek, +meet the case satisfactorily. The newly invented term Hyperdulia, +meaning "a service above others," seems to place the service of the +Virgin on a footing peculiarly its own, as raised above the worship +of the saints departed, and of the angels of God, cherubim and +seraphim, with all the hosts of principalities and powers in +heavenly places. The service of the Virgin Mary thus appears not +only to justify, but even to require a separate and distinct +examination in this volume. The general principles, however, which +we have already endeavoured to establish and illustrate with regard +as well to the study of the Holy Scriptures as to the evidence of +primitive antiquity, are equally applicable here; and with those +principles present to our minds, <span class="pagenum"><a name= +"page270" id="page270"></a>{270}</span> we will endeavour now to +ascertain the truth with regard to the worship of the Virgin as now +witnessed in the Roman Catholic Church.</p> +<p>Of the Virgin Mary, think not, brethren of the Church of Rome, +that a true member of the Anglican branch of the Catholic Church +will speak disparagingly or irreverently. Were such an one found +among us, we should say of him, he knows not what spirit he is of. +Our church, in her Liturgy, her homilies, her articles, in the +works too of the best and most approved among her divines and +teachers, ever speaks of Saint Mary, the blessed Virgin, in the +language of reverence, affection, and gratitude.</p> +<p>She was a holy virgin and a holy mother. She was highly +favoured, blessed among women. The Lord was with her, and she was +the mother of our only Saviour. She was herself blessed, and +blessed was the fruit of her womb. We delight in the language of +our ancestors, in which they were used to call her "Mary, the +Blissful Maid." Should any one of those who profess and call +themselves Christians and Catholics, entertain a wish to interrupt +the testimony of every succeeding age, and to interpose a check to +the fulfilment of her own recorded prophecy, "All generations shall +call me blessed," certainly the Anglican Catholic Church will never +acknowledge that wish to be the genuine desire of one of her own +sons. The Lord hath blessed her; yea, and she shall be blessed.</p> +<p>But when we are required either to address our supplications to +her, or else to sever ourselves from the communion of a large +portion of our fellow-Christians, we have no room for hesitation; +the case offers us no alternative. Our love of unity must yield to +our love <span class="pagenum"><a name="page271" id= +"page271"></a>{271}</span> of truth; we cannot join in that worship +which in our conscience we believe to be a sin against God. Whether +we are right or wrong in this matter, God will himself judge: and, +compared with his acquittal and approval, the severity of man's +judgment cannot turn us aside from our purpose. But before any one +pronounces a sentence of condemnation against us, or of approval on +himself, it well becomes him patiently and dispassionately to weigh +the evidence; lest his decision may not be consistent with justice +and truth.</p> +<p>In addition to what has been already said on the general subject +of addressing our invocation to any created being—to any one +among the principalities and thrones, dominions, powers, angels, +archangels, and all the hosts of heaven, to any one among the +saints, martyrs, confessors, and holy men departed hence in the +Lord—I would submit to my brethren of the Roman Catholic +Church some considerations specifically applicable to the case of +the blessed Virgin, and to the practice of the Church of Rome in +the religious worship paid to her.</p> +<p>First, it will be well for us to possess ourselves afresh of +whatever light is thrown on this subject by the Scriptures +themselves.</p> +<hr /> +<h4><a name="sect3-1-2" id="sect3-1-2">SECTION +II.</a>—EVIDENCE OF HOLY SCRIPTURE.</h4> +<p>The first intimation given to us that a woman was in the +providence of God appointed to be the instrument, or channel by +which the Saviour of mankind should be brought into the world, was +made immediately after the Fall, and at the very first dawn of the +day of salvation. <span class="pagenum"><a name="page272" id= +"page272"></a>{272}</span> I am fully aware how the various +criticisms on the words in which that first promise of a Saviour is +couched, have been the well-spring of angry controversy. I will not +enter upon that field. The authorized English version thus renders +the passage: "I will put enmity between thee and the woman, and +between thy seed and her seed; it shall bruise thy head, and thou +shalt bruise his heel." [Gen. iii. 15.] The Roman Vulgate, instead +of the word "it," reads "she." Surely such a point as this should +be made a subject of calm and enlightened criticism, without warmth +or heart-burnings on either side. But for our present purpose, it +matters little what turn that controversy may take. I believe our +own to be the true rendering: but whether the word dictated here by +the Holy Spirit to Moses should be so translated as to refer to the +seed of the woman generally, as in our authorized version, or to +the male child, the descendant of the woman, as the Septuagint +renders it, or to the word "woman" itself; and if the latter, +whether it refer to Eve, the mother of every child of a mortal +parent, or to Mary, the immediate mother of our Saviour: whatever +view of that Hebrew word be taken, no Christian can doubt, that +before the foundations of the world were laid, it was foreordained +in the counsels of the Eternal Godhead, that the future Messiah, +the Redeemer of Mankind, should be of the seed of Eve, and in the +fulness of time be born of a Virgin of the name of Mary, and that +in the mystery of that incarnation should the serpent's head be +bruised. I wish not to dwell on this, because it bears but remotely +and incidentally on the question at issue. I will, therefore, pass +on, quoting <span class="pagenum"><a name="page273" id= +"page273"></a>{273}</span> only the words of one of the most +laborious among Roman Catholic commentators, De Sacy. "The sense is +the same in the one and in the other, though the expression varies. +The sense of the Hebrew is, The Son of the Woman, Jesus Christ, Son +of God, and Son of a Virgin, shall bruise thy head, and by +establishing the kingdom of God on earth, destroy thine. The sense +of the Vulgate is, The woman, by whom thou hast conquered man, +shall bruise thy head, not by herself, but by Jesus Christ." [Vol. +i. p. 132.]</p> +<p>The only other passage in which reference appears to be made in +the Old Testament to the Mother of our Lord, contains that +celebrated prophecy in the seventh chapter of Isaiah, about which I +am not aware that any difference exists between the Anglican and +the Roman Churches. "A Virgin shall conceive and bear a Son, and +shall call his name Immanuel." [Isaiah vii. 4.]</p> +<p>I find no passage in the Old Testament which can by any +inferential application be brought to bear on the question of +Mary's being a proper object of invocation.</p> +<hr /> +<p>In the New Testament, mention by name is made of the Virgin Mary +by St. Matthew, St. Mark, and St. Luke, and by St. John in his +Gospel, as the Mother of our Lord, but not by name; and by no other +writer. Neither St. Paul in any one of his many Epistles, though he +mentions the names of many of our Lord's disciples, nor St. James, +nor St. Peter, who must often have seen her during our Lord's +ministry, nor St. Jude, nor St. John in any of his three Epistles, +or in the <span class="pagenum"><a name="page274" id= +"page274"></a>{274}</span> Revelation (though, as we learn from his +own Gospel, she had of especial trust been committed to his +care)—no one of these either mentions her as living, or +alludes to her memory as dead.</p> +<p>The first occasion on which any reference is made in the New +Testament to the Virgin Mary is the salutation of the Angel, as +recorded by St. Luke in the opening chapter of his Gospel. The last +occasion is when she is mentioned by the same Evangelist, as "Mary +the Mother of Jesus," in conjunction with his brethren and with the +Apostles and the women all continuing in prayer and supplication, +immediately after the ascension of our blessed Lord. Between these +two occasions the name of Mary occurs under a variety of +circumstances, on every one of which we shall do well to +reflect.</p> +<p>The first occasion, we have already said, is the salutation of +Mary by the angel, announcing to her that she should be the Mother +of the Son of God. Surely no daughter of Eve was ever so +distinguished among women; and well does it become us to cherish +her memory with affectionate reverence. The words addressed to her +when on earth by the angel in that announcement, with a little +variation of expression, are daily addressed to her by the Roman +Catholic Church, now that she is no longer seen, but is removed to +the invisible world. "Hail, thou that art highly favoured!" (or as +the Vulgate reads it, "full of grace") "the Lord is with thee. +Blessed art thou among women." [Luke i. 28.] On the substitution of +the expression, "full of grace," for "highly favoured," or, as our +margin suggests, "graciously accepted, or much graced," I am not +desirous <span class="pagenum"><a name="page275" id= +"page275"></a>{275}</span> of troubling you with any lengthened +remark. I could have wished that since the Greek is different in +this passage, and in the first chapter of St. John, where the words +"full of grace" are applied to our Saviour, a similar distinction +had been observed in the Roman translation. But the variation is +unessential. The other expression, "Blessed art thou among women," +is precisely and identically the same with the ascription of +blessedness made by an inspired tongue, under the elder covenant, +to another daughter of Eve. "Blessed above women," or (as both the +Septuagint and the Vulgate render the word) "Blessed among women +shall Jael the wife of Heber the Kenite be." [Judges v. 24.] We can +see no ground in such ascription of blessedness for any posthumous +adoration of the Virgin Mary.</p> +<p>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: <span class= +"pagenum"><a name="page276" id="page276"></a>{276}</span> 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.</p> +<p>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 our inquiry. To Joseph the angel speaks +of the blessed Virgin as "Mary thy wife." [Matt. i. 20.] In every +other instance she is called "The young child's mother," or "His +mother."</p> +<p>In relating the circumstances of Christ's birth the Evangelist +employs no words which seem to invite any particular examination. +Joseph went up into the city of David to be taxed with Mary his +espoused wife; and there she brought forth her first-born son, and +wrapped him in swaddling clothes, and laid him in a manger. And the +shepherds found Mary and Joseph, and the babe lying in a manger. +And Mary kept all these things, and pondered them in her heart. +[Luke ii. 19.]</p> +<p>Between the birth of Christ, and the flight into Egypt, St. Luke +records an event to have happened by no means unimportant—the +presentation of Christ in <span class="pagenum"><a name="page277" +id="page277"></a>{277}</span> the temple. "And when the days of her +purification according to the law of Moses were accomplished, they +brought him to Jerusalem to present him to the Lord. And he +(Simeon) came by the Spirit into the temple; and when the parents +brought in the child Jesus to do for him after the custom of the +law, then took he him up in his arms, and blessed God, and said, +Lord, &c. And Joseph and his mother marvelled at those things +which were spoken of him. And Simeon blessed them, and said unto +Mary his mother, Behold, this child is set for the fall and rising +again of many in Israel; and for a sign that shall be spoken +against, (yea, a sword shall pierce through thine own soul also) +that the thoughts of many hearts may be revealed." [Luke ii. 28.] +In this incident it is worthy of remark, that Joseph and Mary are +both mentioned by name, that they are both called the parents of +the young child; that both are equally blessed by Simeon; and that +the good old Israelite, illumined by the spirit of prophecy, when +he addresses himself immediately to Mary, speaks only of her future +sorrow, and does not even most remotely or faintly allude to any +exaltation of her above the other daughters of Abraham. "A sword +shall pass through thine own soul also," a prophecy, as St. +Augustine interprets it, accomplished when she witnessed the +sufferings and death of her Son. (See De Sacy, vol. xxxii. p. +138.)</p> +<p>The next occasion on which the name of the Virgin Mary is found +in Scripture, is the memorable visit of herself, her husband, and +her Son, to Jerusalem, when he was twelve years old. And the manner +in which this incident is related by the inspired Evangelist, so +far from intimating that Mary was destined to be an object of +worship to the believers in her Son, affords <span class= +"pagenum"><a name="page278" id="page278"></a>{278}</span> evidence +which exhibits strongly a bearing the direct contrary. Here again +Joseph and Mary are both called his parents: Joseph is once +mentioned by name, and so is Mary. If the language had been so +framed as on purpose to take away all distinction of preference or +superiority, it could not more successfully have effected its +purpose. But not only so, of the three addresses recorded as having +been made by our blessed Lord to his beloved mother (and only three +are recorded in the New Testament), the first occurs during this +visit to Jerusalem. It was in answer to the remonstrance made by +Mary, "Son, why hast thou thus dealt with us? Behold, thy father +and I have sought thee sorrowing." [Luke ii. 48.] "How is it that +ye sought me? Knew ye not that I must be about my Father's +business?"—[or in my Father's house, as some render it.] He +lifts up their minds from earth to heaven, from his human to his +eternal origin. He makes no distinction here,—"Wist YE not." +Again, I would appeal to any dispassionate person to pronounce, +whether this reproof, couched in these words, countenances the idea +that our blessed Lord intended his human mother to receive such +divine honour from his followers to the end of time as the Church +of Rome now pays? and whether St. Luke, whose pen wrote this +account, could have been made cognizant of any such right invested +in the Virgin?</p> +<p>The next passage calling for our consideration is that which +records the first miracle: "And the third day there was a marriage +in Cana of Galilee, and the mother of Jesus was there, and both +Jesus was called and his disciples to the marriage. And when they +wanted wine (when the wine failed), the mother of <span class= +"pagenum"><a name="page279" id="page279"></a>{279}</span> Jesus +saith unto him, They have no wine. Jesus saith unto her, Woman, +what have I to do with thee? mine hour is not yet come." [John ii. +1.]</p> +<p>I have carefully read the comments on this passage, which +different writers of the Roman Catholic communion have recommended +for the adoption of the faithful, and I desire not to make any +remarks upon them. Let the passage be interpreted in any way which +enlightened criticism and the analogy of Scripture will sanction, +and I would ask, after a careful weighing of this incident, the +facts, and the words in all their bearings, would any unprejudiced +mind expect that the holy and beloved person, towards whom the meek +and tender and loving Jesus employed this address, was destined by +that omniscient and omnipotent Saviour to be an object of those +religious acts with which, as we shall soon be reminded, the Church +of Rome now daily approaches her?</p> +<p>It is pain and grief to me thus to extract and to comment upon +these passages of Holy Writ. The feelings of affection and of +reverence approaching awe, with which I hold the memory of that +blessed Virgin Mother of my Lord, raise in me a sincere repugnance +against dwelling on this branch of our subject, beyond what the +cause of the truth as it is in Jesus absolutely requires; and very +little more of the same irksome task awaits us. You will of course +expect me to refer to an incident recorded with little variety of +expression, and with no essential difference, by the first three +Evangelists. St. Matthew's is the most full account, and is +this,—"While he yet talked to the people, behold his mother +and his brethren stood without desiring to speak with him. Then one +said unto him, <span class="pagenum"><a name="page280" id= +"page280"></a>{280}</span> Behold, thy mother and thy brethren +stand without, desiring to speak with thee. But he answered and +said unto him that told him, Who is my mother, and who are my +brethren? And he stretched forth his hand toward his disciples and +said, Behold my mother and my brethren. For whosoever shall do the +will of my Father which is in heaven, the same is my brother and +sister and mother." [Matt. xii. 46.] Or, as St. Luke expresses +it,—"And he answered and said unto them, My mother and my +brethren are these, who hear the word of God and do it." [Luke +viii. 21.]</p> +<p>Humanly speaking, could a more favourable opportunity have +presented itself to our blessed Lord of referring to his beloved +mother, in such a manner as to exalt her above her fellow daughters +of Eve,—in such a manner too, as that Christians in after +days, when the Saviour's bodily presence should have been taken +away from them, and the extraordinary communications of the Spirit +of truth should have been withdrawn, might have remembered that He +had spoken these things, and have been countenanced by his words in +doing her homage? But so far is this from the plain and natural +tendency of the words of her blessed Son, that, had He of +acknowledged purpose (and He has condescended to announce to us, in +another place (John xiii. 19, &c.), the purpose of his words) +wished to guard his disciples, whilst the world should last, +against being seduced by any reverence and love which they might +feel towards Himself into a belief that they ought to exalt his +mother above all other created beings, and pay her holy worship, we +know not what words He could have adopted more fitted for that +purpose. There was nothing in the communication which seemed to +call for <span class="pagenum"><a name="page281" id= +"page281"></a>{281}</span> such a remark. A plain message announces +to Him as a matter of fact one of the most common occurrences of +daily life. And yet He fixes upon the circumstance as the +groundwork not only of declaring the close union which it was his +good pleasure should exist between obedient and true believers and +Himself, but of cautioning all against any superstitious feelings +towards those who were nearly allied to Him by the ties of his +human nature. With reverence I would say, it is as though He +desired to record his foreknowledge of the errors into which his +disciples were likely to be seduced, and warned them beforehand to +shun and resist the temptation. The evidence borne by this passage +against our offering any religious worship to the Virgin, on the +ground of her having been the mother of our Lord, seems clear, +strong, direct, and inevitable. She was the mother of the Redeemer +of the world, and blessed is she among women; but that very +Redeemer Himself, with his own lips, assures us that every faithful +servant of his heavenly Father shall be equally honoured with her, +and possess all the privileges which so near and dear a +relationship with Himself might be supposed to convey.—Who is +my mother? Or, who are my brethren? Behold my mother and my +brethren! Whosoever shall do the will of my Father in heaven, the +same is my brother, and my sister, and my mother.</p> +<p>No less should we be expected in this place to take notice of +that most remarkable passage of Holy Scripture, [Luke xi. 27.] in +which our blessed Lord is recorded under different circumstances to +have expressed the same sentiments, but in words which will appear +to many even more strongly indicative of his desire to prevent any +<span class="pagenum"><a name="page282" id= +"page282"></a>{282}</span> undue exaltation of his mother. "As he +spake these things, a certain woman of the company lifted up her +voice and said unto him, Blessed is the womb that bare thee, and +the paps which thou hast sucked." On the truth or wisdom of that +exclamation our Lord makes no remark; He refers not to his mother +at all, not even to assure them (as St. Augustine in after-ages +taught, see De Sacy, vol. xxxii. p. 35.), that however blessed Mary +was in her corporeal conception of the Saviour, yet far more +blessed was she because she had fully borne Him spiritually in her +heart. He alludes not to his mother except for the purpose of +instantly drawing the minds of his hearers from contemplating any +supposed blessedness in her, and of fixing them on the sure and +greater blessedness of his true, humble, faithful, and obedient +disciples, to the end of time. "But he said, Yea, rather [or, as +some prefer, yea, verily, and] blessed are they that hear the word +of God, and keep it." Again, it must be asked, could such an +exclamation have been met by such a reply, had our Lord's will been +to exalt his mother, as she is now exalted by the Church of Rome? +Rather, we would reverently ask, would He have given this turn to +such an address, had He not desired to check any such feeling +towards her?</p> +<p>That most truly affecting and edifying incident recorded by St. +John as having taken place whilst Jesus was hanging in his agony on +the cross, an incident which speaks to every one who has a mind to +understand and a heart to feel, presents to us the last occasion on +which the name of the Virgin Mother of our Lord occurs in the +Gospels. No paraphrase could add force, or clearness, or beauty to +the simple narrative of the Evangelist; no exposition could bring +out its parts more prominently or <span class="pagenum"><a name= +"page283" id="page283"></a>{283}</span> affectingly. The calmness +and authority of our blessed Lord, his tenderness and affection, +his filial love in the very midst of his agony, it is impossible to +describe with more heart-stirring and heart-soothing pathos than is +conveyed in the simple language of him whom the Saviour at that +awful hour addressed, as He committed his mother to him of especial +trust. But not one syllable falls from the lips of Christ, or from +the pen of the beloved disciple, who records this act of his +blessed Master's filial piety, which can by possibility be +construed to imply, that our blessed Lord intended Mary to be held +in such honour by his disciples, as would be shown in the offering +of prayer and praise to her after her dissolution. He who could by +a word, rather by the mere motion of his will, have bidden the +whole course of nature and of providence, so to proceed as that all +its operations should provide for the health and safety, the +support and comfort of his mother—He, when He was on the +cross, and when He was on the point of committing his soul into the +hands of his Father, leaves her to the care of one whom He loved, +and whose sincerity and devotedness to Him He had, humanly +speaking, long experienced. He bids him treat Mary as his own +mother, He bids Mary look to John as to her own son for support and +solace: "Now there stood by the cross of Jesus his mother, and his +mother's sister, Mary the wife of Cleophas, and Mary Magdalene. +When Jesus, therefore, saw his mother and the disciple standing by +whom he loved, he saith unto his mother, Woman, behold thy son; +then saith he to the disciple, Behold thy mother." [John xix. 25.] +And He added no more. If Christ willed that his beloved mother +should end her days in peace, removed equally <span class= +"pagenum"><a name="page284" id="page284"></a>{284}</span> from want +and the desolation of widowhood on the one hand, and from splendour +and notoriety on the other, nothing could be more natural than such +conduct in such a Being at such a time. But if his purpose was to +exalt her into an object of religious adoration, that nations +should kneel before her, and all people do her homage, then the +words and the conduct of our Lord at this hour seem altogether +unaccountable: and so would the words of the Evangelist also be, +"And from that hour that disciple took her unto his own home."</p> +<p>After this not another word falls from the pen of St. John which +can be made to bear on the station, the character, the person, or +circumstances of Mary. After his resurrection our Saviour remained +on earth forty days before He finally ascended into heaven. Many of +his interviews and conversations with his disciples during that +interval are recorded in the Gospel. Every one of the four +Evangelists relates some act or some saying of our Lord on one or +more of those occasions. Mention is made by name of Mary Magdalene, +of Mary [the mother] of Joses, of Mary [the mother] of James, of +Salome, of Joanna, of Peter, of Cleophas, of the disciple whom +Jesus loved, at whose house the mother of our Lord then was; of +Thomas, of Nathanael. The eleven also are mentioned generally. But +by no one of the Evangelists is reference made at all to Mary the +mother of our Lord, as having been present at any one of those +interviews; her name is not alluded to throughout.</p> +<p>On one solitary occasion subsequently to the ascension of +Christ, mention is made of Mary his mother, in company with many +others, and without any further distinction to separate her from +the rest: "And when <span class="pagenum"><a name="page285" id= +"page285"></a>{285}</span> they were come in (from having witnessed +the ascension of our Saviour), they went up into an upper room, +where abode both Peter, and James, and John, and Andrew, Philip, +and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and +Simon Zelotes, and Judas the brother of James. These all continued +with one accord in prayer and supplication with the women, and Mary +the mother of Jesus, and with his brethren." [Acts i. 13.] Not one +word is said of Mary having been present to witness even the +ascension of her blessed Son; we read no command of our Lord, no +wish expressed, no distant intimation to his disciples that they +should even show to her marks of respect and honour; not an +allusion is there made to any superiority or distinction and +preeminence. Sixty years at the least are generally considered to +be comprehended within the subsequent history of the New Testament +before the Apocalypse was written; but neither in the narrative, +nor in the Epistles, nor yet in the prophetic part of the Holy +Book, is there the most distant allusion to Mary. Of him to whose +loving care our dying Lord committed his beloved mother of especial +trust, we hear much. John, we find, putting forth the miraculous +power of Christ at the Beautiful Gate of the Temple; we find him +imprisoned and arraigned before the Jewish authorities; but not one +word is mentioned as to what meanwhile became of Mary. We find John +confirming the Church in Samaria; we find him an exile in the +island of Patmos; but no mention is made of Mary. Nay, though we +have three of his epistles, and the second of them addressed to one +"whom he loved in the truth," we find neither from the tongue nor +from the pen of St. John, one single allusion to the mother of our +Lord alive or dead. And then, whatever may have been the matter +<span class="pagenum"><a name="page286" id= +"page286"></a>{286}</span> of fact as to St. Paul, neither the many +letters of that Apostle, nor the numerous biographical incidents +recorded of him, intimate in the most remote degree that he knew +any thing whatever concerning her individually. St. Paul does +indeed refer to the human nature of Christ derived from his human +mother, and had he been taught by his Lord to entertain towards her +such sentiments as the Roman Church now professes to entertain, he +could not have had a more inviting occasion to give utterance to +them. But instead of thus speaking of the Virgin Mary, he does not +even mention her name or state at all, but refers only in the most +general way to her nature and her sex as a daughter of Adam: "But +when the fulness of time was come, God sent forth his Son, MADE OF +A WOMAN, made under the law; to redeem them that were under the +Law, that we might receive the adoption of sons." [Gal. iv. 4.] +From a time certainly within a few days of our Saviour's ascension +the Scriptures are totally silent throughout as to Mary, whether in +life or in death.</p> +<p>Here we might well proceed to contrast this view which the +Scriptures of eternal truth give of the blessed Virgin Mary with +the authorized and appointed worship of that branch of the +Christian Church which is in communion with Rome. We must first, +however, here also examine the treasures of Christian antiquity, +and ascertain what witness the earliest uninspired records bear on +this immediate point.</p> +<span class="pagenum"><a name="page287" id= +"page287"></a>{287}</span> +<hr /> +<h3><a name="chap3-2" id="chap3-2">CHAPTER II.</a>—EVIDENCE +OF PRIMITIVE WRITERS.</h3> +<p>Closing the inspired volume, and seeking at the fountain-head +for the evidence of Christian antiquity, what do we find? For +upwards of three centuries and a half (the limit put to our present +inquiry) we discover in no author, Christian or heathen, any trace +whatever of the invocation of the Virgin Mary by Catholic +Christians. I have examined every passage which I have found +adduced by writers of the Church of Rome, and have searched for any +other passages which might appear to deserve consideration as +bearing favourably on their view of the subject; and the worship of +the Virgin, such as is now insisted upon by the Council of Trent, +prescribed by the Roman ritual, and practised in the Church of +Rome, is proved by such an examination to have had neither name, +nor place, nor existence among the early Christians. Forgive my +importunity if I again and again urge you to join us in weighing +these facts well; and to take your view of them from no advocate on +the one side or the other. Search the Scriptures for yourselves, +search the earliest writers for yourselves, and for yourselves +search with all diligence into the authentic and authorized +liturgies of your own Church, your missals, and breviaries, and +formularies. Hearsay evidence, testimony <span class= +"pagenum"><a name="page288" id="page288"></a>{288}</span> taken at +second or third hand, vague rumours and surmises will probably +expose us, on either side, to error. Let well-sifted genuine +evidence be brought by an upright and an enlightened mind to bear +on the point at issue, and let the issue joined be this, Is the +practice of praying to the Virgin, and praising her, in the +language of the prayers and praises now used in the prescribed +formularies of the Roman Church, primitive. Catholic, +Apostolical?</p> +<p>I am aware that among those who adhere to the Tridentine +Confession of faith, there are many on whom this investigation will +not be allowed to exercise any influence.</p> +<p>The sentiments of Huet, wherever they are adopted, would operate +to the total rejection of such inquiries as we are instituting in +this work. His words on the immaculate conception of the Virgin are +of far wider application than the immediate occasion on which he +used them, "That the blessed Mary never conceived any sin in +herself is in the present day an established principle of the +Church, and confirmed by the Council of Trent. In which it is our +duty to acquiesce, rather than in the dicta of the ancients, if any +seem to think otherwise, among whom must be numbered Origen." +[Origen's Works, vol. iv. part 2, p. 156.]</p> +<p>In this address, however, we take for granted that the reader is +open to conviction, desirous of arriving at the truth, and, with +that view, ready to examine and sift the evidence of primitive +antiquity.</p> +<p>In that investigation our attention is very soon called to the +remarkable fact, that, whereas in the case of the invocation of +saints and angels, the defenders of that doctrine and practice +bring forward a great variety of passages, in which mention is +supposed to be made of <span class="pagenum"><a name="page289" id= +"page289"></a>{289}</span> those beings as objects of honour and +reverential and grateful remembrance, the passages quoted with a +similar view, as regards the Virgin Mary, are very few indeed: +whilst the passages which intimate that the early Christians paid +her no extraordinary honour (certainly not more than we of the +Anglican Church do now) are innumerable.</p> +<p>I have thought that it might be satisfactory here to refer to +each separately of those earliest writers, whose testimony we have +already examined on the general question of the invocation of +saints and angels, and, as nearly as may be, in the same order.</p> +<p>In the former department of our investigation we first +endeavoured to ascertain the evidence of those five primitive +writers, who are called the Apostolical Fathers; and, with regard +to the subject now before us, the result of our inquiry into the +same works is this:</p> +<p>1. In the Epistle ascribed to BARNABAS we find no allusion to +Mary.</p> +<p>2. The same must be affirmed of the book called The Shepherd of +HERMAS.</p> +<p>3. In CLEMENT of Rome, who speaks of the Lord Jesus having +descended from Abraham according to the flesh, no mention is made +of that daughter of Abraham of whom he was born.</p> +<p>4. IGNATIUS in a passage already quoted (Ad Eph. vii. p. 13 and +16) speaks of Christ both in his divine and human nature as Son of +God and man, and he mentions the name of Mary, but it is without +any adjunct or observation whatever, "both of Mary and of God." In +another place he speaks of her virgin state, and the fruit of her +womb; and of her having borne our God Jesus the Christ; but he adds +no <span class="pagenum"><a name="page290" id= +"page290"></a>{290}</span> more; not even calling her "The +blessed," or "The Virgin." In the interpolated Epistle to the +Ephesians, the former passage adds "the Virgin" after "Mary," but +nothing more.</p> +<p>5. In the Epistle of POLYCARP we find an admonition to virgins +(Page 186), how they ought to walk with a spotless and chaste +conscience, but there is no allusion to the Virgin Mary.</p> +<p>JUSTIN MARTYR. In this writer I do not find any passage so much +in point as the following, in which we discover no epithet +expressive of honour, or dignity, or exaltation, though it refers +to Mary in her capacity of the Virgin mother of our Lord:—"He +therefore calls Himself the Son of Man, either from his birth of a +virgin, who was of the race of David, and Jacob, and Isaac, and +Abraham, or because Abraham himself was the father of those persons +enumerated, from whom Mary drew her origin." [Trypho, § 100. +p. 195.] And a little below he adds, "For Eve being a virgin and +incorrupt, having received the word from the serpent, brought forth +transgression and death; but Mary the Virgin having received faith +and joy (on the angel Gabriel announcing to her the glad tidings, +that the Spirit of the Lord should come upon her, and the power of +the Highest overshadow her) answered, Be it unto me according to +thy word. And of her was born He of whom we have shown that so many +Scriptures have been spoken; He by whom God destroys the serpent, +and angels and men resembling [the serpent]; but works a rescue +from death for such as repent of evil and believe in Him." One more +passage will suffice, "And according to the command of God, Joseph, +taking Him with Mary, went into Egypt." [Trypho, § 102. p. +196.]</p> +<span class="pagenum"><a name="page291" id= +"page291"></a>{291}</span> +<p>Among those "Questions" to which we have referred under the head +of Justin Martyr's works, but which are confessedly of a much less +remote date, probably of the fifth century, an inquiry is made, How +could Christ be free from blame, who so often set at nought his +parent? The answer is, that He did not set her at nought; that He +honoured her in deed, and would not have hurt her by his +words;—but then the respondent adds, that Christ chiefly +honoured Mary in that view of her maternal character, under which +all who heard the word of God and kept it, were his brothers and +sisters and mother; and that she surpassed all women in virtue. +[Qu. 136. p. 500.]</p> +<p>IRENÆUS. To the confused passage relied upon by Bellarmin, +in which Irenæus is supposed to represent Mary as the +advocate of Eve, we have already fully referred (page 120 of this +work). In that passage there is no allusion to any honour paid, or +to be paid to her, nor to any invocation of her. In every passage +to which my attention has been drawn, Irenæus speaks of the +mother of our Lord as Mary, or the Virgin, without any adjunct, or +term of reverence.</p> +<p>CLEMENT of Alexandria speaks of the Virgin, and refers to an +opinion relative to her virgin-state, but without one word of +honour. [Stromat. vii. 16. p. 889.]</p> +<p>TERTULLIAN<a id="footnotetag101" name= +"footnotetag101"></a><a href="#footnote101"><sup>101</sup></a>. The +passages in which this ancient writer refers to the mother of our +Lord are very far from countenancing the religious worship now paid +to her by Roman Catholics: "The brothers of the Lord had not +believed on him, as it is contained in the Gospel published +<span class="pagenum"><a name="page292" id= +"page292"></a>{292}</span> before Marcion. His mother likewise is +not shown to have adhered to him; whereas others, Marys and +Marthas, were frequently in his company." (See Tert. De carne +Christi, c. 7. (p. 364. De Sacy, 29. 439.)) And he tells us that +Christ was brought forth by a virgin, who was also about to be +married once after the birth, that the two titles of sanctity might +be united in Christ by a mother who was both a virgin and also once +married<a id="footnotetag102" name="footnotetag102"></a><a href= +"#footnote102"><sup>102</sup></a>.</p> +<blockquote class="footnote"><a id="footnote101" name= +"footnote101"></a><b>Footnote 101:</b><a href= +"#footnotetag101">(return)</a> +<p>Paris, 1675. De carne Christi, vii. p. 315. De Monogamia, vii. +p. 529. N.B. Both these treatises were probably written after he +became a Montanist.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote102" name= +"footnote102"></a><b>Footnote 102:</b><a href= +"#footnotetag102">(return)</a> +<p>On the works once ascribed to Methodius, but now pronounced to +be spurious, see above, p. 131.</p> +</blockquote> +<p>ORIGEN thus speaks: "Announcing to Zacharias the birth of John, +and to Mary the advent of our Saviour among men." [Comment on John, +§ 24. vol. iv. p. 82.] In his eighth homily on Leviticus, he +refers to Mary as a pure Virgin. [Vol. ii. p. 228.] In the forged +work of later times, the writer, speaking of our Saviour, says, "He +had on earth an immaculate and chaste mother, this much blessed +Virgin Mary." [Hom. iii. in Diversos.]</p> +<p>In CYPRIAN we do not find one word expressive of honour or +reverence towards the Virgin Mary. Nor is her name mentioned in the +letter of his correspondent Firmilian, Bishop of Cappadocia.</p> +<p>LACTANTIUS speaks of "a holy virgin" [Vol. i. p. 299.] chosen +for the work of Christ but not one other word of honour, or tending +to adoration; though whilst dwelling on the incarnation of the Son +of God, had he or his fellow-believers paid religious honour to +her, he could scarcely have avoided all allusion to it.</p> +<p>EUSEBIUS speaks of the Virgin Mary, but is altogether silent as +to any religious honour of any kind being due to her. In the +Oration of the Emperor Constantine (as it is recorded by Eusebius), +direct mention is made of the "chaste virginity," and of the maid +who was mother <span class="pagenum"><a name="page293" id= +"page293"></a>{293}</span> of God, and yet remained a virgin. But +the object present to the author's mind was so exclusively God +manifest in the flesh, that he does not throughout even mention the +name of Mary, or allude to any honour paid or due to her. [Cantab. +1720. § 11. p. 689. and § 19. p. 703.]</p> +<p>ATHANASIUS, bent ever on establishing the perfect divinity and +humanity of Christ, thus speaks: "The general scope of Holy +Scripture is to make a twofold announcement concerning the Saviour, +that He was always God, and is a Son; being the Word and the +brightness and wisdom of the Father, and that He afterwards became +man for us, taking flesh of the Virgin Mary, who bare God ([Greek: +taes theotokou])." [Athan. Orat. iii. Cont. Arian. p. 579.]</p> +<p>The work which we have already examined, called The Apostolical +Constitutions, compiled probably about the commencement of the +fourth century, cannot be read without leaving an impression clear +and powerful on the mind, that no religious honour was paid to the +Virgin Mary at the time when they were written; certainly not more +than is now cheerfully paid to her memory by us of the Anglican +Church. Take, for example, the prayer prescribed to be used on the +appointment of a Deaconess; the inference from it must be, that +others with whom the Lord's Spirit had dwelt, were at least held in +equal honour with Mary: "O Eternal God, Father of our Lord Jesus +Christ, Maker of male and female, who didst fill with thy Spirit +Miriam, and Hannah, and Holda, and didst not disdain that thy Son +should be born of a woman," &c. [Book viii. c. 20.] Thus, +<span class="pagenum"><a name="page294" id= +"page294"></a>{294}</span> too, in another passage, Mary is spoken +of just as other women who had the gift of prophecy; and of her +equally and in conjunction with the others it is said, that they +were not elated by the gift, nor lifted themselves up against the +men. "But even have women prophesied; in ancient times Miriam, the +sister of Aaron and Moses; after her Deborah; and afterwards Huldah +and Judith; one under Josiah, the other under Darius; and the +mother of the Lord also prophesied, and Elizabeth her kinswoman; +and Anna; and in our day the daughters of Philip; yet they were not +lifted up against the men, but observed their own measure. +Therefore among you also should any man or woman have such a grace, +let them be humble, that God may take pleasure in them." [Book +viii. c. 2.]</p> +<p>In the Apostolical Canons I find no reference to Mary; nor +indeed any passage bearing on our present inquiry, except the last +clause of all, containing the benediction. In this passage not only +is the prayer for spiritual blessings addressed to God alone, but +it is offered exclusively through the mediation of Christ alone, +without alluding to intercessions of angels saints, or the Virgin: +"Now may God, the only unproduced Being, the Creator of all things, +unite you all by peace in the Holy Ghost; make you perfect unto +every good work, not to be turned aside, unblameable, not deserving +reproof; and may He deem you worthy of eternal life with us, by the +mediation of his beloved Son Jesus Christ our God and Saviour: with +whom be glory to Him the Sovereign God and Father, in the Holy +Ghost the Comforter, now and ever, world without end. Amen." [Vol. +i. p. 450.]</p> +<p>I have not intentionally omitted any ancient author <span class= +"pagenum"><a name="page295" id="page295"></a>{295}</span> falling +within the limits of our present inquiry, nor have I neglected any +one passage which I could find bearing testimony to any honour paid +to the Virgin. The result of my research is, that I have not +discovered one solitary expression which implies that religious +invocation and honour, such as is now offered to Mary by the Church +of Rome, was addressed to her by the members of the primitive +Catholic Church.</p> +<span class="pagenum"><a name="page296" id= +"page296"></a>{296}</span> +<hr /> +<h3><a name="chap3-3" id="chap3-3">CHAPTER III.</a>—THE +ASSUMPTION OF THE VIRGIN MARY.</h3> +<p>By the Church of England, two festivals are observed in grateful +commemoration of two events relating to Mary as the mother of our +Lord:—the announcement of the Saviour's birth by the message +of an angel, called, "The Annunciation of the blessed Virgin Mary," +and "The Presentation of Christ in the Temple," called also, "The +Purification of Saint Mary the Virgin." In the service for the +first of these solemnities, we are taught to pray that, as we have +known the incarnation of the Son of God by the message of an angel, +so by his Cross and Passion we may be brought to the glory of his +resurrection. In the second, we humbly beseech the Divine Majesty +that, as his only-begotten Son was presented in the Temple in the +substance of our flesh, so we may be presented unto Him with pure +and clean hearts by the same, his Son Jesus Christ our Lord. These +days are observed to commemorate events declared to us on the most +sure warrant of Holy Scripture; and these prayers are primitive and +evangelical. They pray only to God for spiritual blessings through +his Son. The second prayer was used in the Church <span class= +"pagenum"><a name="page297" id="page297"></a>{297}</span> from very +early times, and is still retained in the Roman Breviary (Hus. +Brev. Rom. H. 536.); whereas, instead of the first<a id= +"footnotetag103" name="footnotetag103"></a><a href= +"#footnote103"><sup>103</sup></a>, we find there unhappily a prayer +now supplicating that those who offer it, "believing Mary to be +truly the Mother of God, might be aided by her intercessions with +Him." [V. 496.]</p> +<blockquote class="footnote"><a id="footnote103" name= +"footnote103"></a><b>Footnote 103:</b><a href= +"#footnotetag103">(return)</a> +<p>This collect also is found in the Roman Missal, as a Prayer at +the Post Communion; though it does not appear in the Breviarium +Romanum.</p> +</blockquote> +<p>In the Roman Catholic Church, on the other hand, feasts are +observed to the honour of the Virgin Mary, in which the Anglican +Church cannot join; such as the Nativity of the Virgin Mary, and +the immaculate conception of her by her mother. On the origin and +nature of these feasts it is not my intention to dwell. I can only +express my regret, that by appointing a service and a collect +commemorative of the Conception of the Virgin<a id="footnotetag104" +name="footnotetag104"></a><a href="#footnote104"><sup>104</sup></a> +in her mother's womb, and praying that the observance of that +solemnity may procure the votaries an increase of peace, the Church +of Rome has given countenance to a superstition, against which at +its commencement, so late as the 12th century, St. Bernard strongly +remonstrated, in an epistle to the monks of Lyons; a superstition +which has been supported and explained by discussions in no way +profitable to the head or the heart. [Epist. 174. Paris, 1632, p. +1538.]</p> +<blockquote class="footnote"><a id="footnote104" name= +"footnote104"></a><b>Footnote 104:</b><a href= +"#footnotetag104">(return)</a> +<p>Ut quibus beatæ Virginis partus exstitit salutis exordium, +conceptionis ejus votiva solemnitas pacis tribuat incrementum. H. +445.</p> +</blockquote> +<p>Of all these institutions however in honour of the Virgin, the +Feast of the ASSUMPTION appears to be as it were the crown and the +consummation<a id="footnotetag105" name= +"footnotetag105"></a><a href="#footnote105"><sup>105</sup></a>. +This festival <span class="pagenum"><a name="page298" id= +"page298"></a>{298}</span> is kept to celebrate the miraculous +taking up (assumptio) of the Virgin Mary into heaven. And its +celebration, in Roman Catholic countries, is observed in a manner +worthy a cause to which our judgment would give deliberately its +sanction; in which our feelings would safely and with satisfaction +rest on the firmness of our faith; from joining in which a truly +pious mind would have no ground for inward misgiving, nor for the +aspiration, Would it were founded in truth!</p> +<blockquote class="footnote"><a id="footnote105" name= +"footnote105"></a><b>Footnote 105:</b><a href= +"#footnotetag105">(return)</a> +<p>"The Assumption of the Virgin Mary is the greatest of all the +festivals which the Church celebrates in her honour. It is the +consummation of all the other great mysteries by which her life was +rendered most wonderful. It is the birthday of her true greatness +and glory, and the crown of all the virtues of her whole life, +which we admire single in her other festivals." Alban Butler, vol. +viii. p. 175.</p> +</blockquote> +<p>Before such a solemn office of praise and worship were ever +admitted among the institutions of the religion of truth, its +originators and compilers should have built upon sure grounds; +careful too should they also be who now join in the service, and so +lend it the countenance of their example; more especially should +those sift the evidence well, who, by their doctrine and writings, +uphold, and defend, and advance it; lest they prove at the last to +love Rome rather than the truth as it is in Jesus. So solemn, so +marked, a religious service in the temples and at the altar of HIM +who is the truth, a service so exalted above his fellows, ought +beyond question to be founded on the most sure warrant of Holy +Scripture, or at the least on undisputed historical evidence, as to +the alleged matter of fact on which it is built,—the certain, +acknowledged, uninterrupted, and universal testimony of the Church +Catholic from the very time. They incur a momentous responsibility +who aid in propagating for religious truths the inventions of +men<a id="footnotetag106" name="footnotetag106"></a><a href= +"#footnote106"><sup>106</sup></a>.</p> +<blockquote class="footnote"><a id="footnote106" name= +"footnote106"></a><b>Footnote 106:</b><a href= +"#footnotetag106">(return)</a> +<p>Very different opinions are held by Roman Catholic writers as to +the antiquity of this feast. All, indeed, maintain that it is of +very ancient introduction; but whilst some, with Lambecius (lib. +viii. p. 286), maintain the antiquity of the festival to be so +remote, that its origin cannot be traced; and thence infer that it +was instituted by a silent and unrecorded act of the Apostles +themselves; others (among whom Kollarius, the learned annotator on +the opinion of Lambecius) acknowledged, that it was introduced by +an ordinance of the Church, though not at the same time in all +countries of Christendom. That annotator assigns its introduction +at Rome to the fourth century; at Constantinople to the sixth; in +Germany and France to the ninth.</p> +</blockquote> +<span class="pagenum"><a name="page299" id= +"page299"></a>{299}</span> +<p>But what is the real state of the case with regard to the fact +of the Assumption of the Virgin Mary? It rests (as we shall soon +see) on no authentic history; it is supported by no primitive +tradition. I profess my surprise to have been great, when I found +the most celebrated defenders of the Roman Catholic cause, instead +of citing such evidence as would bear with it even the appearance +of probability, appealing to histories written more than a thousand +years after the alleged event, to forged documents and vague +rumours. I was willing to doubt the sufficiency of my research; +till I found its defenders, instead of alleging and establishing by +evidence what God was by them said to have done, contenting +themselves with asserting his omnipotence, in proof that the +doctrine implied no impossibility; dwelling on the fitness and +reasonableness of his working such a miracle in the honour of her +who was chosen to be the mother of his eternal Son; and whilst they +took the fact as granted, substituting for argument glowing and +fervent descriptions of what might have been the joy in heaven, and +what ought to be the feelings of mortals on earth.</p> +<p>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 <span class="pagenum"><a name="page300" id= +"page300"></a>{300}</span> 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."</p> +<p>But let us inquire into the facts of the case.</p> +<p>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.]</p> +<span class="pagenum"><a name="page301" id= +"page301"></a>{301}</span> +<p>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<a id= +"footnotetag107" name="footnotetag107"></a><a href= +"#footnote107"><sup>107</sup></a>."</p> +<blockquote class="footnote"><a id="footnote107" name= +"footnote107"></a><b>Footnote 107:</b><a href= +"#footnotetag107">(return)</a> +<p>See Lambecius, book viii. p. 286. The letter of St. Bernard is +addressed to the Canons of Lyons on the Conception of the holy +Mary. Paris, 1632, p. 1538. His observations in that letter, with a +view of discountenancing the rising superstition, in juxtaposition +with these sentiments, are well deserving the serious consideration +of every one.</p> +</blockquote> +<p>Let us then, with the authorized and enjoined service of the +Church of Rome for the 15th of August before us, examine the +evidence on which that religious <span class="pagenum"><a name= +"page302" id="page302"></a>{302}</span> service, the most solemn +consummation of all the rest, is founded.</p> +<p>In the service of the Assumption, more than twice seven times is +it reiterated in a very brief space, and with slight variations of +expression, that Mary was taken up into heaven; and that, not on +any general and indefinite idea of her beatific and glorified +state, but with reference to one specific single act of divine +favour, performed at a fixed time, effecting her assumption, as it +is called, "to-day." [Æs. 595.] "To-day Mary the Virgin +ascended the heavens. Rejoice, because she is reigning with Christ +for ever." "Mary the Virgin is taken up into heaven, to the +ethereal chamber in which the King of kings sits on his starry +throne." "The holy mother of God hath been exalted above the choirs +of angels to the heavenly realms." "Come, let us worship the King +of kings, to whose ethereal heaven the Virgin Mother was taken up +to-day." And that it is her bodily ascension, her corporeal +assumption into heaven, and not merely the transit of her +soul<a id="footnotetag108" name="footnotetag108"></a><a href= +"#footnote108"><sup>108</sup></a> from mortal life to eternal +bliss, which the Roman Church maintains and propagates by this +service, is put beyond doubt by the service itself. In the fourth +and sixth reading<a id="footnotetag109" name= +"footnotetag109"></a><a href="#footnote109"><sup>109</sup></a>, or +lesson, for example, we find these <span class="pagenum"><a name= +"page303" id="page303"></a>{303}</span> sentences:—"She +returned not into the earth but is seated in the heavenly +tabernacles." "How could death devour, how could those below +receive, how could corruption invade, THAT BODY, in which life was +received? For it a direct, plain, and easy path to heaven was +prepared."</p> +<blockquote class="footnote"><a id="footnote108" name= +"footnote108"></a><b>Footnote 108:</b><a href= +"#footnotetag108">(return)</a> +<p>Lambecius, indeed (book viii. p. 306), distinctly affirms, that +one object which the Church had in view was to condemn the HERESY +of those who maintain that the reception of the Virgin into heaven, +was the reception of her soul only, and not also of her body. "Ut +damnet eorum hæresin qui sanctissimæ Dei genetricis +rcceptionem in coelum ad animam ipsius tantum, non vero simul etiam +ad corpus pertinere existimant."</p> +</blockquote> +<blockquote class="footnote"><a id="footnote109" name= +"footnote109"></a><b>Footnote 109:</b><a href= +"#footnotetag109">(return)</a> +<p>Non reversa est in terram, sed ... in coelestibus tabernaculis +collocatum. Quomodo mois devoraret, quomodo inferi susciperent, +quomodo corruptio invaderit CORPUS ILLUD in quo vita suscepta est? +Huic recta plana et facilis ad coelum parata est via. Æs. +603, 604.</p> +</blockquote> +<p>Now, on what authority does this doctrine rest? On what +foundation stone is this religious worship built? The holy +Scriptures are totally and profoundly silent, as to the time, the +place, the manner of Mary's death. Once after the ascension of our +Lord, and that within eight days, we find mentioned the name of +Mary promiscuously with others; after that, no allusion is made to +her in life or in death; and no account, as far as I can find, +places her death too late for mention to have been made of it in +the Acts of the Apostles. The historian, Nicephorus Callistus, +refers it to the 5th year of Claudius, that is about A.D. 47: after +which period, events through more than fifteen years are recorded +in that book of sacred Scripture.</p> +<p>But closing the holy volume, what light does primitive antiquity +enable us to throw on this subject?</p> +<p>The earliest testimony quoted by the defenders of the doctrine, +that Mary was at her death taken up bodily into heaven, is a +supposed entry in the Chronicon of Eusebius, opposite the year of +our Lord 48. This is cited by Coccius without any remark; and even +Baronius rests the date of Mary's assumption upon this testimony. +[Vol. i. 403.] The words referred to are these,—"Mary the +Virgin, the mother of Jesus, was taken up into heaven; as some +write that it had been revealed to them."</p> +<span class="pagenum"><a name="page304" id= +"page304"></a>{304}</span> +<p>Now, suppose for one moment that this came from the pen of +Eusebius himself, to what does it amount? A chronologist in the +fourth century records that some persons, whom he does not name, +not even stating when they lived, had written down, not what they +had heard as matter of fact, or received by tradition, but that a +revelation had been made to them of a fact alleged to have taken +place nearly three centuries before the time of that writer. But +instead of this passage deserving the name of Eusebius as its +author, it is now on all sides acknowledged to be altogether a +palpable interpolation. Suspicions, one would suppose, must have +been at a very remote date suggested as to the genuineness of this +sentence. Many manuscripts, especially the seven in the Vatican, +were known to contain nothing of the kind; and the Roman Catholic +editor of the Chronicon at Bordeaux, A.D. 1604, tells us that he +was restrained from expunging it, only because nothing certain as +to the assumption of the Virgin could be substituted in its stead. +[P. 566.] Its spuriousness however can no longer be a question of +dispute or doubt; it is excluded from the Milan edition of 1818, by +Angelo Maio and John Zohrab; and no trace of it is to be found in +the Armenian<a id="footnotetag110" name= +"footnotetag110"></a><a href="#footnote110"><sup>110</sup></a> +version, published by the monks of the Armenian convent at Venice, +in 1818.</p> +<blockquote class="footnote"><a id="footnote110" name= +"footnote110"></a><b>Footnote 110:</b><a href= +"#footnotetag110">(return)</a> +<p>The author visited that convent whilst this edition of the +Chronicon of Eusebius was going through the press, and can testify +to the apparent anxiety of the monks to make it worthy of the +patronage of Christians.</p> +</blockquote> +<p>The next authority, to which we are referred, is a letter<a id= +"footnotetag111" name="footnotetag111"></a><a href= +"#footnote111"><sup>111</sup></a> said to have been written by +Sophronius the <span class="pagenum"><a name="page305" id= +"page305"></a>{305}</span> presbyter, about the commencement of the +fifth century. The letter used to be ascribed to Jerome; Erasmus +referred it to Sophronius; but Baronius says it was written "by an +egregious forger of lies," ("egregius mendaciorum concinnator,") +who lived after the heresies of Nestorius and Eutyches had been +condemned. I am not at all anxious to enter upon that point of +criticism; that the letter is of very ancient origin cannot be +doubted. This document would lead us to conclude, that so far from +the tradition regarding the Virgin's assumption being general in +the Church, it was a point of grave doubt and discussion among the +faithful, many of whom thought it an act of pious forbearance to +abstain altogether from pronouncing any opinion on the subject. +Whoever penned the letter, and whether we look to the sensible and +pious sentiments contained in it, or to its undisputed antiquity, +the following extract cannot fail to be interesting<a id= +"footnotetag112" name="footnotetag112"></a><a href= +"#footnote112"><sup>112</sup></a>.</p> +<blockquote class="footnote"><a id="footnote111" name= +"footnote111"></a><b>Footnote 111:</b><a href= +"#footnotetag111">(return)</a> +<p>The letter is entitled "Ad Paulam et Eustochium de Assumptione +B.M. Virginis." It is found in the fifth volume of Jerome's works, +p. 82. Edit. Jo. Martian.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote112" name= +"footnote112"></a><b>Footnote 112:</b><a href= +"#footnotetag112">(return)</a> +<p>Baronius shows great anxiety (Cologne, 1609, vol. i. p. 408) to +detract from the value of this author's testimony, whoever he was; +sharply criticising him because he asserts, that the faithful in +his time still expressed doubts as to the matter of fact of Mary's +assumption. By assigning, however, to the letter a still later date +than the works of Sophronius, Baronius adds strength to the +arguments for the comparatively recent origin of the tradition of +her assumption. See Fabricius (Hamburgh, 1804), vol. ix. p. +160.</p> +</blockquote> +<p>"Many of our people doubt whether Mary was taken up together +with her body, or went away, leaving the body. But how, or at what +time, or by what persons her most holy body was taken hence, or +whither removed, or whether it rose again, is not known; although +some will maintain that she is already revived, and is clothed with +a blessed immortality with Christ in heavenly places, which very +many affirm also of the blessed <span class="pagenum"><a name= +"page306" id="page306"></a>{306}</span> John, the Evangelist, his +servant, to whom being a virgin, the virgin was intrusted by +Christ, because in his sepulchre, as it is reported, nothing is +found but manna, which also is seen to flow forth. Nevertheless +which of these opinions should be thought the more true we doubt. +Yet it is better to commit all to God, to whom nothing is +impossible, than to wish to define rashly<a id="footnotetag113" +name="footnotetag113"></a><a href="#footnote113"><sup>113</sup></a> +by our own authority any thing, which we do not approve of.... +Because nothing is impossible with God, we do not deny that +something of the kind was done with regard to the blessed Virgin +Mary; although for caution's sake (salva fide) preserving our +faith, we ought rather with pious desire to think, than +inconsiderately to define, what without danger may remain unknown." +This letter, at the earliest, was not written until the beginning +of the fifth century.</p> +<blockquote class="footnote"><a id="footnote113" name= +"footnote113"></a><b>Footnote 113:</b><a href= +"#footnotetag113">(return)</a> +<p>These last words, stamping the author's own opinion, "Which we +do not approve of," are left out in the quotation of Coccius.</p> +</blockquote> +<p>Subsequent writers were not wanting to fill up what this letter +declares to have been at its own date unknown, as to the manner and +time of Mary's assumption, and the persons employed in effecting +it. The first authority appealed to in defence of the tradition +relating to the assumption of the Virgin<a id="footnotetag114" +name="footnotetag114"></a><a href= +"#footnote114"><sup>114</sup></a>, is usually cited as a well-known +work written by Euthymius, who was contemporary with Juvenal, +Archbishop of Jerusalem. And the testimony simply quoted as his, +offers to us the following account of the miraculous +transaction<a id="footnotetag115" name= +"footnotetag115"></a><a href="#footnote115"><sup>115</sup></a>:—</p> +<blockquote class="footnote"><a id="footnote114" name= +"footnote114"></a><b>Footnote 114:</b><a href= +"#footnotetag114">(return)</a> +<p>Coccius heads the extract merely with these words: "Euthumius +Eremita Historiæ Ecclesiasticæ, lib. iii. c. 40;" +assigning the date A.D. 549.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote115" name= +"footnote115"></a><b>Footnote 115:</b><a href= +"#footnotetag115">(return)</a> +<p>This version by Coccius differs in some points from the +original. Jo. Dam. vol. ii. p. 879.</p> +</blockquote> +<p>"It has been above said, that the holy Pulcheria <span class= +"pagenum"><a name="page307" id="page307"></a>{307}</span> built +many churches to Christ at Constantinople. Of these, however, there +is one which was built in Blachernæ, in the beginning of +Marcian I's <i>reign</i> of divine memory. These, therefore, +namely, Marcian and Pulcheria, when they had built a venerable +temple to the greatly to be celebrated and most holy mother of God +and ever Virgin Mary, and had decked it with all ornaments, sought +her most holy body, which had conceived God. And having sent for +Juvenal, Archbishop of Jerusalem, and the bishops of Palestine, who +were living in the royal city on account of the synod then held at +Chalcedon, they say to them, 'We hear that there is in Jerusalem +the first and famous Church of Mary, mother of God and ever Virgin, +in the garden called Gethsemane, where her body which bore the Life +was deposited in a coffin. We wish, therefore, her relics to be +brought here for the protection of this royal city. But Juvenal +answered, 'In the holy and divinely inspired Scripture, indeed, +nothing is recorded of the departure of holy Mary, mother of God. +But from an ancient and most true tradition we have received, that +at the time of her glorious falling asleep, all the holy Apostles +who were going through the world for the salvation of the nations, +in a moment of time borne aloft, came together at Jerusalem. And +when they were near her, they had a vision of angels, and divine +melody of the highest powers was heard: and thus with divine and +more than heavenly glory, she delivered her holy soul into the +hands of God in an unspeakable manner. But that which had conceived +God being borne with angelic and apostolic psalmody, with funeral +rites, was deposited in a coffin in Gethsemane. In this place the +chorus and singing of the angels continued for three whole days. +But <span class="pagenum"><a name="page308" id= +"page308"></a>{308}</span> after three days, on the angelic music +ceasing, since one of the Apostles had been absent, and came after +the third day, and wished to adore the body which had conceived +God, the Apostles, who were present, opened the coffin; but the +body, pure and every way to be praised, they could not at all find. +And when they found only those things in which it had been laid out +and placed there, and were filled with an ineffable fragrancy +proceeding from those things, they shut the coffin. Being astounded +at the miraculous mystery, they could form no other thought, but +that He, who in his own person had vouchsafed to be clothed with +flesh, and to be made man of the most holy Virgin, and to be born +in the flesh, God the Word, and Lord of Glory, and who after birth +had preserved her virginity immaculate, had seen it good after she +had departed from among the living, to honour her uncontaminated +and unpolluted body by a translation before the common and +universal resurrection."</p> +<p>Such is the passage offered to us in its insulated form, as an +extract from Euthymius. To be enabled, however, to estimate its +worth, the inquirer must submit to the labour of considerable +research. He will not have pursued his investigation far, before he +will find, that a thick cloud of uncertainty and doubt hangs over +this page of ecclesiastical history. Not that the evidence alleged +in support of the reputed miracle can leave us in doubt as to the +credibility of the tradition; for that tradition can scarcely be +now countenanced by the most zealous and uncompromising maintainers +of the assumption of the Virgin. What I would say is, that the +question as to the genuineness and authenticity of the works by +which the tradition is said to have been preserved, is far more +difficult and complicated, than <span class="pagenum"><a name= +"page309" id="page309"></a>{309}</span> those writers must have +believed, who appeal to such testimony without any doubt or +qualification. The result of my own inquiries I submit to your +candid acceptance.</p> +<p>The earliest author in whose reputed writings I have found the +tradition, is John Damascenus, a monk of Jerusalem, who flourished +somewhat before the middle of the eighth century. The passage is +found in the second of three homilies on the "Sleep of the Virgin," +a term generally used by the Greeks as an equivalent for the Latin +word "Assumptio." The original publication of these homilies in +Greek and Latin is comparatively of a late date. Lambecius, whose +work is dated 1665, says he was not aware that any one had so +published them before his time<a id="footnotetag116" name= +"footnotetag116"></a><a href="#footnote116"><sup>116</sup></a>. But +not to raise the question of their genuineness, the preacher's +introduction of this passage into his homily is preceded by a very +remarkable section, affording a striking example of the manner in +which Christian orators used to indulge in addresses and appeals +not only to the spirits of departed men, but even to things which +never had life. The speaker here in his sermon addresses the tomb +of Mary, as though it had ears to hear, and an understanding to +comprehend; and then represents the tomb as having a tongue to +answer, and as calling forth from the preacher and his congregation +an address of admiration and reverence. Such apostrophes as these +cannot be too steadily borne in mind, or too carefully weighed, +when any argument is sought to be drawn from similar salutations +offered by ancient Christian orators to saint, or angel, or the +Virgin.</p> +<blockquote class="footnote"><a id="footnote116" name= +"footnote116"></a><b>Footnote 116:</b><a href= +"#footnotetag116">(return)</a> +<p>Vol. viii. p. 281. Le Quien, who published them in 1712, refers +to earlier homilies on the Dormitio Virginis. Jo. Damas. Paris, +1712. vol. ii. p. 857.</p> +</blockquote> +<span class="pagenum"><a name="page310" id= +"page310"></a>{310}</span> +<p>The following are among the expressions in which the preacher, +in the passage under consideration, addresses the Virgin's tomb: +"Thou, O Tomb, of holy things most holy (for I will address thee as +a living being), where is the much desired and much beloved body of +the mother of God?" [Vol. ii. p. 875.] The answer of the tomb +begins thus, "Why seek ye her in a tomb, who has been taken up on +high to the heavenly tabernacles?" In reply to this, the preacher +first deliberating with his hearers what answer he should make, +thus addresses the tomb: "Thy grace indeed is never-failing and +eternal," &c. [P. 881.] By the maintainers of the invocation of +saints, many a passage far less unequivocal and less cogent than +this has been adduced to show, that saints and martyrs were invoked +by primitive worshippers.</p> +<p>We find John Damascenus thus introducing the passage of +Euthymius, "Ye see, beloved fathers and brethren, what answer the +all-glorious tomb makes to us; and that these things are so, in the +EUTHYMIAC HISTORY, the third book and fortieth chapter, is thus +written word for word." [P. 877.]</p> +<p>Lambecius maintains, that the history here quoted by John +Damascenus was not an ecclesiastical history, written by Euthymius, +who died in A.D. 472, but a biographical history concerning +Euthymius himself, written by an ecclesiastic, whom he supposes to +be Cyril, the monk, who died in A.D. 531. This opinion of Lambecius +is combated by Cotelerius; the discussion only adding to the +denseness of the cloud which involves the whole tradition. But +whether the work quoted had Euthymius for its author or its +subject, the work itself is lost; and an epitome only of such a +work has come down to <span class="pagenum"><a name="page311" id= +"page311"></a>{311}</span> our time. In that abridgment the passage +quoted by Damascenus is not found.</p> +<p>The editor of John Damascenus, Le Quien, in his annotations on +this portion of his work, offers to us some very interesting +remarks, which bear immediately on the agitated question as to the +first observance of the feast of the Assumption, as well as on the +tradition itself. Le Quien infers, from the words of Modestus, +patriarch of Jerusalem, that scarcely any preachers before him had +addressed their congregations on the departure of the Virgin out of +this life; he thinks, moreover, that the Feast of the Assumption +was at the commencement of the seventh century only recently +instituted. Though all later writers affirm that the Virgin was +buried in the valley of Jehoshaphat, in the garden of Gethsemane, +the same editor says, that this could not have been known to +Jerome, who passed a great part of his life in Bethlehem, and yet +observes a total silence on the subject; though in his "Epitaph on +Paula," [Jerome, Paris, 1706. Vol. iv. p. 670-688, ep. 86.] he +enumerates all the places in Palestine consecrated by any +remarkable event. Neither, he adds, could it have been known to +Epiphanius, who, though he lived long in Palestine, yet declares +that nothing was known as to the death or burial of the Virgin. +[Vol. ii, p. 858.]</p> +<p>Again, in his remarks upon the writings falsely attributed to +Melito, the same editor says, that since this Pseudo-Melito speaks +many jejune things of the Virgin Mary, (such for example as at the +approach of death her exceeding fear of being exposed to the wiles +of Satan,) he concludes, from that circumstance, that the work was +written before the Council of Ephesus; alleging this very +remarkable reason, that "after that <span class="pagenum"><a name= +"page312" id="page312"></a>{312}</span> time there BEGAN TO BE +ENTERTAINED, as was right, not only in the East, but also in the +West, a far better estimate of the parent of God." [P. 880.]</p> +<p>Many of the remarks of this editor would appear to savour of +prejudice had they come from the pen of one who denied the reality +of the assumption, or oppugned the honour and worship now paid by +members of the Church of Rome to the Virgin. Nor could the +suspicion of such prejudice be otherwise than increased by the +insinuation which the same editor throws out against the honesty of +Archbishop Juvenal, and on the possibility of his having invented +the whole story, and so for sinister purposes deceived Marcian and +Pulcheria; just as he fabricated the writings which he forged for +the purpose of securing the primacy of Palestine; a crime laid to +the charge of Juvenal by Leo the Great, in his letter to Maximus, +Bishop of Antioch. [P. 879. See Leo. vol. i. p. 1215. Epist. +cxix.]</p> +<p>It is moreover much to be regretted that in making the extract +from John Damascenus those who employ it as evidence of primitive +belief, have not presented it to their readers whole and entire. In +the present case the system of quoting garbled extracts is +particularly to be lamented, because the paragraphs omitted in the +quotation carry in themselves clear proof that Juvenal's answer, as +it now appears in John Damascenus, could not have been made by +Juvenal to Marcian and Pulcheria. For in it is quoted from +Dionysius the Areopagite by name, a passage still found in the +works ascribed to him; whereas by the judgment of the most learned +Roman Catholic writers, those spurious works did not make their +appearance in Christendom till the beginning of the sixth century, +fifty years after the Council of Chalcedon, to assist at which +<span class="pagenum"><a name="page313" id= +"page313"></a>{313}</span> Juvenal is said to have been present in +Constantinople when the emperor and empress held the alleged +conversation with him.</p> +<p>The remainder of the passage from the history of Euthymius, +rehearsed in this oration of John Damascenus, is as follows: "There +were present with the Apostles at that time both the most honoured +Timothy the Apostle, and first bishop of the Ephesians, and +Dionysius the Areopagite, himself, as the great Dionysius testifies +in the laboured words concerning the blessed Hierotheus, himself +also then being present, to the above-named apostle Timothy, saying +thus, Since with the inspired hierarchs themselves, when we also as +thou knowest, and yourself, and many of our holy brethren had come +together to the sight of the body which gave the principle of life; +and there was present too James the brother of the Lord ([Greek: +adelphotheos]), and Peter the chief and the most revered head of +the apostles ([Greek: theologon]); then it seemed right, after the +spectacle, that all the hierarchs (as each was able) should sing of +the boundless goodness of the divine power. After the apostles, as +you know, he surpassed all the other sacred persons, wholly carried +away, and altogether in an ecstasy, and feeling an entire sympathy +with what was sung; and by all by whom he was heard, and seen, and +known (and he<a id="footnotetag117" name= +"footnotetag117"></a><a href="#footnote117"><sup>117</sup></a> knew +it not), he was considered to be an inspired and divine +hymnologist. And why should I speak to you about the things there +divinely said, for unless I have even forgotten myself, I know that +I have often heard from you some portions also of those inspired +canticles? And the royal personages having heard this, requested of +Juvenal the archbishop, that the holy coffin, with the <span class= +"pagenum"><a name="page314" id="page314"></a>{314}</span> clothes +of the glorious and all-holy Mary, mother of God, sealed up, might +be sent to them. And this, when sent, they deposited in the +venerable temple of the Mother of God, built in Blachernae; and +these things were so."</p> +<blockquote class="footnote"><a id="footnote117" name= +"footnote117"></a><b>Footnote 117:</b><a href= +"#footnotetag117">(return)</a> +<p>This seems confused in the original ([Greek: kai eginosketo, kai +ouk eginoske]). The whole passage is involved in great +obscurity.</p> +</blockquote> +<p>It is a fact no less lamentable than remarkable, that out of the +lessons appointed by the Church of Rome for the feast of the +Assumption, to be read to believers assembled in God's house of +prayer, three of those lessons are selected and taken entirely from +this very oration of John Damascenus<a id="footnotetag118" name= +"footnotetag118"></a><a href="#footnote118"><sup>118</sup></a>.</p> +<blockquote class="footnote"><a id="footnote118" name= +"footnote118"></a><b>Footnote 118:</b><a href= +"#footnotetag118">(return)</a> +<div class="poem"> +<div class="stanza"> +<p>The Fourth Lesson begins "Hodie sacra et animata arca."</p> +<p>The Fifth " " "Hodie virgo immaculata."</p> +<p>The Sixth " " "Eva quæ serpentis," &c.—Æ. +603.</p> +</div> +</div> +<p>These contain the passages to which we have before referred as +fixing the belief of the Church of Rome to be in the CORPOREAL +assumption of Mary. "Quomodo corruptio invaderet CORPUS ILLUD in +quo vita suscepta est? [Greek: pos diaphthora tou zoodochon +katatolmaeseie somatos.]"</p> +</blockquote> +<p>This, then, is the account nearest to the time of the supposed +event; and yet can any thing be more vague, and by way of +testimony, more worthless? A writer near the middle of the sixth +century refers to a conversation, said to have taken place in the +middle of the fifth century; in this reported conversation at +Constantinople, the Bishop of Jerusalem is represented to have +informed the Emperor and Empress of an ancient tradition, which was +believed, concerning a miraculous event, said to have taken place +nearly four hundred years before, that the body was taken out of a +coffin without the knowledge of those who had deposited it there: +Whilst the primitive and inspired account, recording most minutely +the journeys and proceedings of some of those very persons, and the +letters of others, makes no mention at all of any transaction of +the kind; and of <span class="pagenum"><a name="page315" id= +"page315"></a>{315}</span> all the intermediate historians and +ecclesiastical writers not one gives the slightest intimation that +any rumour of it had reached them<a id="footnotetag119" name= +"footnotetag119"></a><a href="#footnote119"><sup>119</sup></a>.</p> +<blockquote class="footnote"><a id="footnote119" name= +"footnote119"></a><b>Footnote 119:</b><a href= +"#footnotetag119">(return)</a> +<p>Baronius appears not to have referred to this history of +Euthymius, but he refers to Nicephorus, and also to a work ascribed +to Melito, c. 4, 5. Nicephorus, Paris, 1630. vol. i. p. 168. lib. +ii. c. 21. Baronius also refers to lib. 15. c. 14. This Nicephorus +was Patriarch of Constantinople. He lived during the reign of our +Edward the First, or Edward the Second, and cannot, therefore, be +cited in any sense of the word as an ancient author writing on the +events of the primitive ages; though the manner in which his +testimony is appealed to would imply, that he was a man to whose +authority on early ecclesiastical affairs we were now expected to +defer.</p> +</blockquote> +<p>Another authority to which the writers on the assumption of the +Virgin appeal, is that of Nicephorus Callistus, who, at the end of +the thirteenth or the beginning of the fourteenth century, +dedicated his work to Andronicus Palæologus. The account +given by Nicephorus is this:</p> +<p>In the fifth year of Claudius, the Virgin at the age of +fifty-nine, was made acquainted with her approaching death. Christ +himself then descended from heaven with a countless multitude of +angels, to take up the soul of his mother; He summoned his +disciples by thunder and storm from all parts of the world. The +Virgin then bade Peter first, and afterwards the rest of the +Apostles, to come with burning torches<a id="footnotetag120" name= +"footnotetag120"></a><a href="#footnote120"><sup>120</sup></a>. The +Apostles surrounded her bed, and "an outpouring of miracles flowed +forth." The blind beheld the sun, the deaf heard, the lame walked, +and every disease fled away. The Apostles and others sang, as the +coffin was borne from Sion to Gethsemane, angels preceding, +surrounding, and following it. <span class="pagenum"><a name= +"page316" id="page316"></a>{316}</span> A wonderful thing then took +place. The Jews were indignant and enraged, and one more +desperately bold than the rest rushed forward, intending to throw +down the holy corpse to the ground. Vengeance was not tardy; for +his hands were cut off from his arms<a id="footnotetag121" name= +"footnotetag121"></a><a href="#footnote121"><sup>121</sup></a>. The +procession stopped; and at the command of Peter, on the man +shedding tears of penitence, his hands were joined on again and +restored whole. At Gethsemane she was put into a tomb, but her Son +transferred her to the divine habitation.</p> +<blockquote class="footnote"><a id="footnote120" name= +"footnote120"></a><b>Footnote 120:</b><a href= +"#footnotetag120">(return)</a> +<p>This author here quotes the forged work ascribed to Dionysius +the Areopagite, to which we have before referred.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote121" name= +"footnote121"></a><b>Footnote 121:</b><a href= +"#footnotetag121">(return)</a> +<p>This tradition seems to have been much referred to at a time +just preceding our Reformation. In a volume called "The Hours of +the most blessed Mary, according to the legitimate rite of the +Church of Salisbury," printed in Paris in 1526, from which we have +made many extracts in the second part of this work, the +frontispiece gives an exact representation of the story at the +moment of the Jew's hands being cut off. They are severed at the +wrist, and are lying on the coffin, on which his arms also are +resting. In the sky the Virgin appears between the Father and the +Son, the Holy Dove being seen above her. The same print occurs also +in another part of the volume.</p> +</blockquote> +<p>Nicephorus then refers to Juvenal, Archbishop of Jerusalem, as +the authority on which the tradition was received, that the +Apostles opened the coffin to enable St. Thomas (the one stated to +have been absent) to embrace the body; and then he proceeds to +describe the personal appearance of the Virgin. [Vol. i. p. +171.]</p> +<p>I am unwilling to trespass upon the patience of my readers by +any comment upon such evidence as this. Is it within the verge of +credibility that had such an event as Mary's assumption taken place +under the extraordinary circumstances which now invest the +tradition, or under any circumstances whatever, there would have +been a total silence respecting it in the Holy Scriptures? +<span class="pagenum"><a name="page317" id= +"page317"></a>{317}</span> That the writers of the first four +centuries should never have referred to such a fact? That the first +writer who alludes to it, should have lived in the middle of the +fifth century, or later; and that he should have declared in a +letter to his contemporaries that the subject was one on which many +doubted; and that he himself would not deny it, not because it +rested upon probable evidence, but because nothing was impossible +with God; and that nothing was known as to the time, the manner, or +the persons concerned, even had the assumption taken place? Can we +place any confidence in the relation of a writer in the middle of +the sixth century, as to a tradition of what an archbishop of +Jerusalem attending the council of Chalcedon, had told the +sovereigns at Constantinople of a tradition, as to what was said to +have happened nearly four hundred years before, whilst in the +"Acts" of that Council, not the faintest trace is found of any +allusion to the supposed fact or the alleged tradition, though the +transactions of that Council in many of its most minute +circumstances are recorded, and though the discussions of that +Council brought the name and circumstances of the Virgin Mary +continually before the minds of all who attended it?</p> +<p>This, however, is a point of too great importance to be +dismissed summarily; and seems to require us to examine, however +briefly, into the circumstances of that Council.</p> +<span class="pagenum"><a name="page318" id= +"page318"></a>{318}</span> +<hr /> +<h3><a name="chap3-4" id="chap3-4">CHAPTER IV.</a>—COUNCILS +OF CONSTANTINOPLE, EPHESUS, AND THE GENERAL COUNCIL OF +CHALCEDON</h3> +<p>The legend on which the doctrine of the Assumption of the Virgin +Mary is founded professes to trace the tradition to Juvenal, +Archbishop of Jerusalem, when he was sojourning in Constantinople +for the purpose of attending the General Council of Chalcedon. To +the Emperor and Empress, who presided at that council, Juvenal is +said to have communicated the tradition, as received in Palestine, +of the miraculous taking up of Mary's body into heaven. This +circumstance seems, as we have already intimated, of itself, to +require us to examine the records of that Council, with the view of +ascertaining whether any traces may be found confirmatory of the +tradition, or otherwise; and since that Council cannot be regarded +as an insulated assembly, but as a continuation rather or +resumption of the preceding minor Councils of Constantinople and +Ephesus, we must briefly refer to the occasion and nature generally +of that succession of Christian synods. I am not aware that in the +previous Councils any thing had transpired <span class= +"pagenum"><a name="page319" id="page319"></a>{319}</span> which +could be brought as evidence on the subject of our inquiry. The +questions which had disturbed the peace of Christendom, and which +were agitated in these Councils, inseparable from a repeated +mention of the Virgin Mary's name, afforded an opportunity at every +turn for an expression of the sentiments of those who composed the +Councils, and of all connected with them, including the Bishop of +Rome himself, towards her. It would be altogether foreign from the +purpose of this address to enter in any way at large upon the +character and history of those or the preceding Councils, yet a few +words seem necessary, to enable us to judge of the nature and +weight of the evidence borne by them on the question immediately +before us.</p> +<p>The source of all the disputes which then rent the Church of HIM +who had bequeathed peace as his last and best gift to his +followers, was the anxiety to define and explain the nature of the +great Christian mystery, the Incarnation of the Son of God; a point +on which it were well for all Christians to follow only so far as +the Holy Scriptures lead them by the hand. All parties appealed to +the Nicene Council; though there seems to have been, to say the +least, much misunderstanding and unnecessary violence and party +spirit on all sides. The celebrated Eutyches of Constantinople was +charged with having espoused heterodox doctrine, by maintaining +that in Christ was only one nature, the incarnate Word. On this +charge he was accused before a Council held at Constantinople in +A.D. 448. His doctrine was considered to involve a denial of the +human nature of the Son of God. The Council condemned him of +heresy, deposed, and excommunicated him. From this proceeding +Eutyches appealed to a General Council. A council (the authority of +which, however, <span class="pagenum"><a name="page320" id= +"page320"></a>{320}</span> has been solemnly, but with what +adequate reason we need not stop to examine, repudiated), was +convened at Ephesus in the following year, by the Emperor +Theodosius. The proceedings of this assembly were accompanied by +lamentable unfairness and violence. Eutyches was acquitted, and +restored by this council<a id="footnotetag122" name= +"footnotetag122"></a><a href="#footnote122"><sup>122</sup></a>; and +his accusers were condemned and persecuted; Flavianus, Archbishop +of Constantinople, who had summoned the preceding council, being +even scourged and exiled. In his distress that patriarch sought the +good offices of Leo, Bishop of Rome, who espoused his cause, but +who failed nevertheless of inducing Theodosius to convene a General +Council. His successor Marcian, however, consented; and in the year +451 the Council of Chalcedon was convened, first meeting at Nice, +and by adjournment being removed to Chalcedon. In this council all +the proceedings as well of the Council of Constantinople as of +Ephesus, were rehearsed at length; and from a close examination of +the proceedings of those three councils, only one inference seems +deducible, namely, that the invocation and worship of saints and of +the Virgin Mary had not then obtained that place in the Christian +<span class="pagenum"><a name="page321" id= +"page321"></a>{321}</span> Church, which the Church of Rome now +assigns to it; a place, however, which the Church of England, among +other branches of the Catholic Church, maintains that it has +usurped, and cannot, without a sacrifice of the only sound +principle of religious worship, be suffered to retain.</p> +<blockquote class="footnote"><a id="footnote122" name= +"footnote122"></a><b>Footnote 122:</b><a href= +"#footnotetag122">(return)</a> +<p>The sentiments of Eutyches, even as they are recorded by the +party who charged him with heresy, seem to imply so much of +soundness in his principles, and of moderation in his maintenance +of those principles, that one must feel sorrow on finding such a +man maintaining error at any time. The following is among the +records of transactions rehearsed at Chalcedon: "He, Eutyches, +professed that he followed the expositions of the holy and blessed +Fathers who formed the Councils of Nicæa and Ephesus, and was +ready to subscribe to them. But if any where it might chance, as he +said, that our fathers were deceived and led astray, that as for +himself he neither accepted nor accused those things, but he only +on such points investigated the divine Scriptures as more to be +depended upon [Greek: os bebaioteras]."</p> +</blockquote> +<p>The grand question then agitated with too much asperity, and too +little charity, was, whether by the incarnation our blessed Saviour +became possessed of two natures, the divine and human. Subordinate +to this, and necessary for its decision, was involved the question, +What part of his nature, if any, Christ derived from the Virgin +Mary? Again and again does this question bring the name, the +office, the circumstances, and the nature of that holy and blessed +mother of our Lord before these Councils. The name of Mary is +continually in the mouth of the accusers, the accused, the judges, +and the witnesses; and had Christian pastors then entertained the +same feelings of devotion towards her; had they professed the same +belief as to her assumption into heaven, and her influence and +authority in directing the destinies of man, and in protecting the +Church on earth; had they habitually appealed to her with the same +prayers for her intercession and good offices, and placed the same +confidence in her as we find now exhibited in the authorized +services of the Roman Ritual, it is impossible to conceive that no +signs, no intimation of such views and feelings, would, either +directly or incidentally, have shown themselves, somewhere or +other, among the manifold and protracted proceedings of these +Councils. I have searched diligently, but I can find no expression +as to her nature and office, or as to our feelings and conduct +towards Mary, in which, as a <span class="pagenum"><a name= +"page322" id="page322"></a>{322}</span> Catholic of the Anglican +Church, I should not heartily acquiesce. I can find no sentiment +implying invocation, or religious worship of any kind, or in any +degree; I find no allusion to her Assumption.</p> +<p>Pope Leo, who is frequently in these documents [Vol. v. p. +1418.] called Archbishop of Rome, in a letter to Julianus, Bishop +of Cos, speaks of Christ as born of "A Virgin," "The blessed +Virgin," "The pure, undefiled Virgin;" and in a letter to the +empress Pulcheria, he calls Mary simply "The Virgin Mary." In his +celebrated letter to Flavianus, not one iota of which (according to +the decree of the Roman council under Pope Gelasius) was to be +questioned by any man on pain of incurring an anathema, Pope Leo +says that Christ was conceived by the Holy Ghost in the womb of the +Virgin Mary his mother, who brought him forth with the same virgin +purity as she had conceived him. Flavianus, Archbishop of +Constantinople, in his Declaration of faith to the Emperor +Theodosius, affirms, that Christ was born "of Mary, the +Virgin—of the same substance with the Father according to his +Godhead—of the same substance with his mother according to +his manhood." [Vol. vi. p. 539.] He speaks of her afterwards as +"The holy Virgin."</p> +<p>There is, indeed, one word used in a quotation from Cyril of +Alexandria, and adopted in these transactions, which requires a few +words of especial observation. The word is <i>theotocos</i><a id= +"footnotetag123" name="footnotetag123"></a><a href= +"#footnote123"><sup>123</sup></a>, which the Latins were accustomed +<span class="pagenum"><a name="page323" id= +"page323"></a>{323}</span> to transfer into their works, +substituting only Roman instead of Greek characters, but which +afterwards the authors of the Church of Rome translated by Deipara, +and in more recent ages by Dei Mater, Dei Genetrix, Creatoris +Genetrix, &c. employing those terms not in explanation of the +twofold nature of Christ's person, as was the case in these +Councils, but in exaltation of Mary, his Virgin mother. This word +was adopted by Christians in much earlier times than the Council of +Chalcedon; but it was employed only to express more strongly the +Catholic belief in the union of the divine and human nature in Him +who was Son both of God and man; and by no means for the purpose of +raising Mary into an object of religious adoration. The sense in +which it was used was explained in the seventh Act of the Council +of Constantinople, (repeated at Chalcedon) as given by Cyril of +Alexandria. "According to this sense of an unconfused union, we +confess the holy Virgin to be theotocos, because that God the Word +was made flesh, and became man, and from that very conception +united with himself the temple received from her."</p> +<blockquote class="footnote"><a id="footnote123" name= +"footnote123"></a><b>Footnote 123:</b><a href= +"#footnotetag123">(return)</a> +<p>[Greek: Theotokos.] To those who would depend upon this word +<i>theotocos</i> as a proof of the exalted honour in which the +early Christians held the Virgin, and not as indicative of an +anxiety to preserve whole and entire the doctrine of the union of +perfect God and perfect man in Christ, deriving his manhood through +her, I would suggest the necessity of weighing well that argument +with this fact before them; that to the Apostle James, called in +Scripture the Lord's brother, was assigned the name of +Adelphotheos, or God's brother. This name was given to James, not +to exalt him above his fellow-apostles, but to declare the faith of +those who gave it him in the union of the divine and human nature +of Christ.—See Joan. Damascenus, Hom. ii. c. 18. In Dormit. +Virg. vol. ii. p. 881. Le Quien, Paris, 1712. The Latin translation +renders it Domini frater.</p> +</blockquote> +<p>Nothing in our present inquiry turns upon the real <span class= +"pagenum"><a name="page324" id="page324"></a>{324}</span> meaning +of that word <i>theotocos</i>. Some who have been among the +brightest ornaments of the Anglican Church have adopted the +translation "mother of God," whilst many others among us believe +that the original sense would be more correctly conveyed by the +expression "mother of Him who was God."</p> +<p>I am induced here to lay side by side, with the second Article +of our Anglican Church, the Confession of Faith from Cyril, first +recited at Constantinople, then repeated at Ephesus, and afterwards +again rehearsed at Chalcedon; in its last clause the expression +occurs which gave rise to these remarks.</p> +<table summary="Articles"> +<tr> +<td> +<p><i>Ancient Confession.</i></p> +<p>We confess that our Lord Jesus, the Christ, the only begotten +Son of God, perfect God and perfect man, from a reasonable soul and +body, begotten from everlasting of the Father according to his +Godhead, and in these last days, He the same for us and for our +salvation [was born] of Mary, the Virgin, according to his +manhood—of the same substance with the Father according to +his Godhead, of the same substance with us according to his +manhood. For of two natures there became an union. Wherefore we +confess one Christ, one Lord. According to this sense of the +unconfused union, we confess the holy Virgin to be theotocos, +because that God the Word was made flesh, and became man, and from +that very conception united with himself the temple received from +her.</p> +<p>[Vol. vi. p. 736.]</p> +</td> +<td> </td> +<td> +<p><i>Second Article of Anglican Church.</i></p> +<p>The Son, which is the Word of the Father, begotten from +everlasting of the Father, the very and eternal God, and of one +substance with the Father, took man's nature in the womb of the +blessed Virgin, of her substance: so that two whole and perfect +natures, that is to say, the Godhead and Manhood, were joined +together in one Person, never to be divided, whereof is one Christ, +very God, and very man; who truly suffered, was crucified, dead and +buried, to reconcile his Father to us, and to be a sacrifice, not +only for original guilt, but also for actual sins of men.</p> +</td> +</tr> +</table> +<span class="pagenum"><a name="page325" id= +"page325"></a>{325}</span> +<p>But there are other points in the course of these important +proceedings to which I would solicit your especial attention, with +the view of comparing the sentiments of the Bishop of Rome at that +day, and also the expressions employed by other Chief Pastors of +Christ's flock, with the language of the appointed authorized +services of the Roman Church now, and the sentiments of her +reigning Pontiff, and of his accredited ministers.</p> +<p>The circumstances of the Church Catholic, as represented in +Leo's letter in the fifth century, and the circumstances of the +Church of Rome, as lamented by the present Pope in 1832<a id= +"footnotetag124" name="footnotetag124"></a><a href= +"#footnote124"><sup>124</sup></a>, are in many respects very +similar. The end desired by Leo and Flavianus, his brother pastor +and contemporary, Bishop of Constantinople, and by Gregory, now +Bishop of Rome, is one and the same, namely, the suppression of +heresy, the prevalence of the truth, and the unity of the Christian +Church. But how widely and how strikingly different are the +foundations on which they respectively build their hopes for the +attainment of that end!</p> +<blockquote class="footnote"><a id="footnote124" name= +"footnote124"></a><b>Footnote 124:</b><a href= +"#footnotetag124">(return)</a> +<p>"The encyclical letter of our most holy Father, Pope Gregory, by +divine providence, the sixteenth of that name, to all patriarchs, +primates, archbishops, and bishops."</p> +</blockquote> +<p>The present Roman Pontiff's hopes, and desires, and exhortations +are thus expressed<a id="footnotetag125" name= +"footnotetag125"></a><a href= +"#footnote125"><sup>125</sup></a>:—</p> +<blockquote class="footnote"><a id="footnote125" name= +"footnote125"></a><b>Footnote 125:</b><a href= +"#footnotetag125">(return)</a> +<p>This is the translation circulated in the Roman Catholic Annual, +p. 15, called, The Laity's Directory for the year 1833; on the +title page of which is this notice: "The Directory for the Church +Service, printed by Messrs. Keating and Brown, is the only one +which is published with the authority of the Vicars Apostolic in +England.—London, Nov. 12, 1829." Signed "James, Bishop of +Usula, Vic. Ap. Lond."</p> +</blockquote> +<p>"That all may have a successful and happy issue, let us raise +our eyes to the most blessed Virgin Mary, <span class= +"pagenum"><a name="page326" id="page326"></a>{326}</span> WHO ALONE +DESTROYS HERESIES, who is our GREATEST HOPE, yea, the ENTIRE GROUND +OF OUR HOPE<a id="footnotetag126" name= +"footnotetag126"></a><a href="#footnote126"><sup>126</sup></a>. May +she exert her patronage to draw down an efficacious blessing on our +desires, our plans, and proceedings in the present straitened +condition of the Lord's flock. We will also implore, in humble +prayer, from Peter, the prince of the Apostles, and from his +fellow-Apostle Paul, that you may all stand as a wall to prevent +any other foundation than what hath been laid; and supported by +this cheering hope, we have confidence that the author and finisher +of faith, Jesus Christ, will at last console us all in the +tribulations which have found us exceedingly."</p> +<blockquote class="footnote"><a id="footnote126" name= +"footnote126"></a><b>Footnote 126:</b><a href= +"#footnotetag126">(return)</a> +<p>On this word there is a note of reference to S. Bern. Serm. de +Nat. B.M.V. 7.</p> +</blockquote> +<p>"To you, venerable brethren, and the flocks committed to your +care, we most lovingly impart, as auspicious of celestial help, the +Apostolic Benediction. Given at Rome from St. Mary Major's, August +15th, the Festival of the Assumption of the same blessed Virgin +Mary, the year of our Lord 1832, of our Pontificate the +Second."</p> +<p>How deplorable a change, how melancholy a degeneracy is here +evinced from the faith, and hopes, and sentiments of Christian +bishops in days of old! In the expressed hopes of Leo and +Flavianus, you will seek in vain for any reference or allusion "to +the blessed Virgin Mary, as the destroyer of heresies, the greatest +hope, the entire ground of a Christian's hope;" you will in vain +seek for any exhortation for the faithful "to raise their eyes to +her in order to obtain a merciful and happy issue." Equally vain +would be your search for any "imploring in humble prayer," of Peter +and Paul, or any even distant allusion to help from them. +<span class="pagenum"><a name="page327" id= +"page327"></a>{327}</span> To God and God alone are the faithful +exhorted to pray; on God and God alone do those Christians express +that their hopes rely; God alone they regard as the destroyer of +heresy, the restorer of peace, and the protector of the Church's +unity. "Their greatest hope, yea, the entire ground of their hope," +the Being to be "implored in humble prayer," is not Mary, nor +Peter, nor Paul, but God alone, the Creator, the Redeemer, the +Sanctifier of Mary, and of Peter, and of Paul.</p> +<p>Thus Flavian writing to Leo says, "Wherefore (in consequence of +those errors, and heresies, and distractions, which he had +deplored) we must be sober and watch unto prayer, and draw nigh to +God." [Vol. v. 1330.] And again, "Thus will the heresy which has +arisen, and the consequent commotion, be easily destroyed by your +holy letters with the assistance of God." [Vol. v. 1355.] Thus Leo +in his turn writing to Julian, Bishop of Cos, utters this truly +Christian sentiment. "May the mercy of God, as we trust, grant that +without the loss of any soul, against the darts of the devil the +sound parts may be entirely preserved, and the wounded parts may be +healed. May God preserve you safe and sound, most honoured +brother!" [Vol. v. 1423.] Thus the same Bishop of Rome writing to +Flavian, expresses his hopes in these words: "Confidently trusting +that the help of God will be present, so that one who has been +misled, condemning the vanity of his own thoughts, may be saved. +May God preserve you in health and strength, most beloved brother!" +[Vol. v. 1390.]</p> +<p>I will detain you by only one more reference to these most +interesting documents. The whole Council of Chalcedon, at the +conclusion of all, and when the <span class="pagenum"><a name= +"page328" id="page328"></a>{328}</span> triumph was considered to +have been secured over Eutyches, and their gratitude was expressed +that the heresies had been destroyed—instead of referring to +Mary as the "sole destroyer of heresies," shout, as if with the +voice of one man, from every side, "It is God alone who hath done +this!" [Vol. vii. p. 174.] Neither antecedently did their chief +pastors exhort them to raise their eyes to Mary, and promise to +"implore" the blessing they needed, "in humble prayer from Peter +and Paul." Neither "in the straitened condition of the Lord's +flock" did they invoke any other than God. And when truth +prevailed, and the victory was won, whilst they were lavish of +their grateful thanks to the emperor and his queen, who were +present and had succoured them; of help from the invisible world +they make no mention, save only of the Lord's; they had implored +neither angel, nor saints, nor Virgin to be their protector and +patron; no angel, nor saint, nor virgin, shared their +praises;—God alone was exalted in that day.</p> +<p>And, let not the answer, ever at hand when reference is thus +made to the prayers or professions of individuals, whether popes or +canonized saints, seduce any now from a pursuit of the very truth. +These, it is said, "are the prayers and professions of individuals, +it is unfair then to make the Church responsible for them; we +appeal from them to the Church." But in this case the words of the +Sovereign Pontiff are in good faith the words of the Church of +Rome; not because I at all would identify the words of a Pope with +the Church, but because the prayers of the Church of Rome in her +authorized solemn services and acts of worship justify <span class= +"pagenum"><a name="page329" id="page329"></a>{329}</span> Pope +Gregory in every sentiment he utters, and every expression he +employs. Does Gregory bid the faithful lift up their eyes to Mary +the sole destroyer of heresies? The Roman ritual in the Lesser +Office of the holy Virgin thus addresses her, "Rejoice, O Mary +Virgin; thou alone hast destroyed all heresies in the whole world:" +And again: "Under thy protection we take refuge, holy parent of +God; despise not thou our prayers in our necessities, but from all +dangers ever deliver us, O glorious and blessed Virgin." Does +Gregory assure the faithful that he will implore in humble prayer +of Peter and Paul? in doing so he is only treading in the very +footsteps of the Roman Church itself. In an address, which we have +already quoted (see p. 262), Peter is thus invoked. "Now O good +shepherd, merciful Peter, accept the prayers of us who supplicate, +and loose the bands of our sins, by the power committed to thee, by +which thou shuttest heaven against all by a word, and openest +it."</p> +<p>These things are now; but from the beginning it was not so.</p> +<span class="pagenum"><a name="page330" id= +"page330"></a>{330}</span> +<hr /> +<h3><a name="chap3-5" id="chap3-5">CHAPTER V.</a></h3> +<h4><a name="sect3-5-1" id="sect3-5-1">SECTION I.</a>—PRESENT +WORSHIP OF THE BLESSED VIRGIN IN THE AUTHORIZED AND ENJOINED +SERVICES OF THE CHURCH OF ROME.</h4> +<p>When from examining the evidence of antiquity we turn to the +present enjoined services of the Church of Rome, it is impossible +not to be struck by the fact repeatedly forced upon our notice, +that whereas the invocation of the Virgin seems to have been +introduced at a period much later than those addresses to the +martyrs which have already invited our attention, her worship now +assumes so much higher a place, and claims so large a share in the +public worship of the Roman Catholic portions of Christendom above +martyrs, saints, and angels. The offices of the Virgin present +instances of all those various and progressive stages of divine +worship, which we have already exemplified in the case of the +martyrs, from the first primitive and Christian practice of making +the anniversary of the Saint a day either of especial praise and +prayer to God for the mercies of redemption generally, or of +returning thanks to God for the graces manifested in his holy +servants now in peace, with prayers for light and strength to +enable the worshippers to follow them, as they followed +Christ—down to the last and worst stage, the consummation +<span class="pagenum"><a name="page331" id= +"page331"></a>{331}</span> of all, namely, prayer directly to +saints and angels for protection, succour, and spiritual benefits +at their hands.</p> +<p>I. Of the first class is the following collect, retained almost +word for word in our Anglican service.</p> +<p><i>On the day of the Purification.</i></p> +<p>"Almighty and everlasting God, we humbly beseech thy majesty, +that as thy only begotten Son was this day presented in the temple +in substance of our flesh, so Thou wouldest cause us to be +presented unto Thee with purified minds. Through the same."</p> +<p>(Omnipotens sempiterne Deus, majestatem tuam supplices exoramus, +ut sicut unigenitus Filius tuus hodierna die cum nostræ +carnis substantia est præsentatus, ita nos facias purificatis +tibi mentibus præsentari. Per eundem Dominum.—H. +536.)</p> +<p>Such a prayer is founded on the facts of revelation, and is +primitive, catholic, apostolic, and evangelical.</p> +<p>II. Of the second progressive stage towards the adoration of the +saints, the offices of the Virgin supply us with various instances; +the case, namely, of the Christian orator being led by the flow of +his eloquence to apostrophize the spirit of the Saint, and address +him as though he were present, witnessing the celebration of his +day, hearing the panegyrics uttered for his honour, and partaking +with the congregation in their religious acts of worship.</p> +<p>"O holy and spotless virginhood; with what praises to extol thee +I know not: because Him, whom the heavens could not contain, thou +didst bear in thy bosom. <span class="pagenum"><a name="page332" +id="page332"></a>{332}</span> Blessed art thou among women, and +blessed is the fruit of thy womb. Thou art blessed, O Virgin Mary, +who didst carry the Lord, the Creator of the world. Thou didst give +birth to Him who made thee, and remainest a virgin for ever. [Beata +es Virgo Maria, quæ Dominum portasti Creatorem mundi: +genuisti qui te fecit, et in æternum permanes +virgo.—Vern. clxii.] Hail, holy parent, who didst in +child-birth bring forth the King who ruleth heaven and earth for +ever and ever. Amen." [Salve sacra parens enixa puerpera regem, qui +coelum terramque regit in sæcula sæculorum. +Amen.—Introit. at the mass on the Nativity of the +Virgin.]</p> +<p>In apostrophes like these, the members of the Anglican Church +see nothing in itself harmful, so long as they are kept within due +bounds. Many of the passages cited from the ancient writers in +proof of their having espoused the doctrine, and exemplified in +themselves the practice of invoking saints, are nothing more than +these glowing addresses. They have been responded to by one of the +brightest ornaments, and sweetest minstrels of the Anglican Church, +whose apostrophe at the same time by its own words would guard us +against the abuses and excesses in which in the Roman Catholic +Church this practice, followed without restraint and indulged in +with less and less of caution and soberness, unhappily ended; +abuses against which also we cannot ourselves now be too constantly +and carefully on our guard.</p> +<div class="poem"> +<div class="stanza"> +<p>"Ave Maria! Blessed maid,</p> +<p>Lily of Eden's fragrant shade,</p> +<p class="i4">Who can express the love,</p> +<p>That nurtured thee so pure and sweet;</p> +<p>Making thy heart a shelter meet</p> +<p class="i4">For Jesus' holy Dove?</p> +<span class="pagenum"><a name="page333" id= +"page333"></a>{333}</span> +<p>Ave Maria! mother blest,</p> +<p>To whom, caressing and caress'd,</p> +<p class="i4">Clings the Eternal Child!</p> +<p>Favour'd beyond archangel's dream,</p> +<p>When first on thee with tenderest gleam</p> +<p class="i4">The newborn Saviour smiled.</p> +<p>Ave Maria! thou whose name,</p> +<p>ALL BUT ADORING love may claim,</p> +<p class="i4">Yet may we reach thy shrine;</p> +<p>For HE, thy Son and Saviour, vows,</p> +<p>To crown all lowly lofty brows</p> +<p class="i4">With love and joy like thine.</p> +<p>Bless'd is the womb that bare Him,—bless'd</p> +<p>The bosom where his lips were press'd;</p> +<p class="i4">But rather bless'd are they</p> +<p>Who hear his word and keep it well,</p> +<p>The living homes where Christ shall dwell,</p> +<p class="i4">And never pass away."</p> +</div> +<div class="stanza"> +<p>J. Keble's Christian Year. "The Annunciation."</p> +</div> +</div> +<p>Would that no branch of the Church Catholic had ever passed the +boundary line drawn here so exquisitely by this Anglican Catholic, +from whose lips or pen no syllable could ever fall in disparagement +of the holy Virgin, as blessed among women, and the holy mother of +our Lord. To bring about the re-union of Christians would in that +case have been a far more hopeful task than it is now.</p> +<p>III. In the third stage, a prayer was offered to God, that He +would permit the intercessions of the saints to help us; or the +prayer contained the expression of a wish,—a desire not +addressed either to God or to the saint, merely words expressive of +the hope of the individual. The following are some of the many +instances now contained in the Roman Breviary:</p> +<span class="pagenum"><a name="page334" id= +"page334"></a>{334}</span> +<p>"May the Virgin of virgins herself intercede for us to the Lord. +Amen." [Ipsa Virgo virginum intercedat pro nobis ad Dominum. +Amen.—Vern. cxlviii.]</p> +<p>In the Post-communion, on the day of the Assumption, this prayer +is offered:—"Partakers of the heavenly table, we implore thy +clemency, O Lord our God, that we who celebrate the Assumption of +the mother of God, may, by her intercession, be freed from all +impending evils. Through," &c. [Mensæ coelestis +participes effecti imploramus clementiam tuam, Domine Deus noster, +ut qui Assumptionem Dei Genetricis colimus, a cunctis malis +imminentibus ejus intercessione liberemur. Per.—Miss. +Rom.]</p> +<p>"We beseech Thee, O Lord, let the glorious intercession of the +blessed and glorious ever Virgin Mary protect us and bring us to +life eternal." [Beatæ et gloriosæ semper Virginia +Mariæ, quæsumus, Domine, intercessio gloriosa nos +protegat, et ad vitam producat æternam.—Vern. clv.]</p> +<p>"Pardon, we beseech Thee, O Lord, the offences of thy servants, +that we, who cannot please Thee of our own act, may be saved by the +intercession of the mother of thy Son, our Lord, who liveth with +Thee." [Famulorum tuorum quæsumus, Domine, delictis ignosce, +ut qui tibi placere de nostris actibus non valemus, Genetricis +Filii tui, Domini nostri, intercessione salvemur, qui tecum +vivit.—Vern. clxix.]</p> +<p>On the vigil of the Epiphany, this prayer is offered in the +Post-communion at the mass,—"Let this communion, O Lord, +purge us from guilt, and by the intercession of the blessed Virgin, +mother of God, let it make us partakers of the heavenly cure. +Through the same." [Hæc nos communio, Domine, purget a +crimine, et intercedente beata Virgine Dei genetrice coelestis +remedii faciat esse consortes. Per eundem.—Miss. Rom.]</p> +<p>"Grant, we beseech Thee, O Lord God, that we thy <span class= +"pagenum"><a name="page335" id="page335"></a>{335}</span> servants +may enjoy perpetual health of body and mind, and be freed from +present sorrow, and enjoy eternal gladness, by the glorious +intercession of the blessed Mary, ever Virgin. Through." [Concede +nos famulos tuos, quæsumus, Domine Deus, perpetua mentis et +corporis sanitate gaudere, et gloriosa beatæ Mariæ +semper Virginis intercessione a præsenti liberari tristitia, +et æterna perfrui lætitia. Per Dominum.—Vern. +cxlvi.]</p> +<p>On the second Sunday after Easter, we find a further and more +sad departure from the simplicity of Christian worship, in which +the Church of Rome declares that the offerings made to God at the +Lord's Supper were made for the honour of the Virgin.—"Having +received, O Lord, the helps of our salvation, grant, we beseech +Thee, that by the patronage of Mary, ever Virgin, we may be every +where protected; in veneration of whom we make these offerings to +thy Majesty." [Sumptis, Domine, salutis nostræ subsidiis, da, +quæsumus, beatæ Mariæ semper Virginis patrociniis +ubique protegi, <i>in cujus veneratione</i> hæc tuæ +obtulimus Majestati.—Post Commun. Mis. Rom.]</p> +<p>On the octave of Easter, at the celebration of mass, in the +Secret, the intercession of the Virgin is made to appear as +essential a cause of our peace and blessedness as the propitiation +of Christ; or rather, the two are represented as joint concurrent +causes; as though the office of the Saviour was confined to +propitiation, exclusive altogether of intercession, whilst the +office of intercession was assigned to the Virgin.—"By thy +propitiation, O Lord, and by the intercession of the blessed Mary, +ever Virgin, may this offering be profitable to us for perpetual +and present prosperity and peace." [Tua, Domine, propitiatione et +beatæ Marisæ semper Virginis intercessione ad perpetuam +atque prsesentem hæc oblatio nobis profecerit prosperitatem +et pacem.]</p> +<span class="pagenum"><a name="page336" id= +"page336"></a>{336}</span> +<p>IV. A fourth station in this lamentable progress was evidenced +when Christians at the tombs of martyrs implored, yet still in +prayer to God, that He would, for the sake of the martyrs, and by +their merits and good offices, grant to the petitioner some benefit +temporal or spiritual. Of that practice, we have an example in this +prayer: "O God, who didst deign to choose the blessed Virgin's womb +in which to dwell, vouchsafe, we beseech thee, to make us, defended +by her protection, to take pleasure in her commemoration." [Deus +qui virginalem aulam beatæ Mariæ in qua habitares +eligerere dignatus es, da, quæsumus, ut sua nos defensione +munitos jucundos facias suæ interesse +commemorationi.—Æst. clvi.]</p> +<p>"By the Virgin mother, may the Lord grant us health and peace. +Amen." [Per Virginem Matrem concedat nobis Dominus salutem et +pacem. Amen.—Vern. cxliii.]</p> +<p>"By the prayers and merits of the blessed Mary, ever Virgin, and +of all saints, may the Lord bring us to the kingdom of heaven." +[Precibus et meritis beatæ Mariæ Virginis et omnium +sanctorum perducat nos Dominus ad regna coelorum.—Vern. +cxlvii.]</p> +<p>"May the Virgin Mary bless us, together with a pious offspring." +[Nos cum prole pia benedicat Virgo Maria.—Vern. cxlvii.]</p> +<p>V. The fifth grade involves a still more melancholy departure +from Christian truth and primitive simplicity, when the prayer is +no longer addressed to God, but is offered to the Virgin, imploring +her to intercede with God for the supplicants, yet still asking +nothing but her prayers.</p> +<p>"Blessed mother, Virgin undefiled, glorious Queen of the world, +intercede for us with the Lord." [Beata Mater, et intacta Virgo, +gloriosa regina mundi, intercede pro nobis ad Dominum.—Aut. +cxliv.]</p> +<span class="pagenum"><a name="page337" id= +"page337"></a>{337}</span> +<p>"Blessed mother of God, Mary, perpetual Virgin, the temple of +the Lord, the holy place of the holy Spirit, thou alone without +example hast pleased our Lord Jesus Christ: Pray for the people, +mediate for the clergy, intercede for the female sex who are under +a vow." [Beata Dei Genitrix, Maria Virgo perpetua, templum Domini, +sacrarium Spiritus Sancti, sola sine exemplo placuisti Domino +nostro Jesu Christo; ora pro populo, interveni pro clero, intercede +pro devoto femineo sexu.—Vern. clxiii.]</p> +<div class="poem"> +<div class="stanza"> +<p>"Holy Mary, pray for us!</p> +<p>Holy mother of God, pray for us!</p> +<p>Holy Virgin of virgins, pray for us!"</p> +</div> +</div> +<p>In the form of prayer called Litaniæ Lauretanæ, +between the most solemn addresses to the ever blessed Trinity, and +to the Lamb of God that taketh away the sins of the world, are +inserted more than forty addresses to the Virgin, invoking her +under as many varieties of title. She is appealed to as—The +Mirror of Justice, The Cause of our Joy, The mystical Rose, The +Tower of David, The Tower of Ivory, The House of Gold, The Arc of +the Covenant, The Gate of Heaven, The Refuge of Sinners, The Queen +of Angels, the Queen of all Saints. [Vern. ccxxxix.]</p> +<p>In examining the case of the invocation of saints, we placed +under this head, as the safer course, a kind of invocation which +seemed to vacillate between this appeal to them merely for +intercession, and the last consummation of all, direct prayer to +them for blessings. We exemplified it by the hymn to St. Stephen. +The following seems very much of the same character, addressed to +the Virgin:—</p> +<blockquote> +<p>"Hail, O Queen, Mother of mercy, our life, sweetness, and hope, +Hail! To thee we cry, banished sons <span class="pagenum"><a name= +"page338" id="page338"></a>{338}</span> of Eve. To thee we sigh, +groaning and weeping in this valley of tears. Come then, our +Advocate, turn those compassionate eyes of thine on us, and after +this exile show to us Jesus, the blessed fruit of thy womb. O +merciful! O pious! O sweet Virgin Mary! [Salve, Regina, Mater +Misericordiæ, vita, dulcedo, et spes nostra, salve. Ad te +clamamus exules filii Evæ. Ad te suspiramus gementes et +flentes in hac lachrymarum valle. Eja ergo Advocata nostra, illos +tuos misericordes oculos ad nos converte, et Jesum benedictum +fructum ventris tui nobis post hoc exilium ostende. O clemens! O +pia! O dulcis Virgo Maria!]</p> +<p>"Pray for us, O holy Mother of God, that we may be made worthy +of the promises of Christ." [Ora pro nobis, Sancta Dei Genetrix, ut +digni efficiamur promissionibus Christi.—Æst. 151.]</p> +</blockquote> +<p>VI. Unhappily, in the appointed religious services of the Roman +ritual, we have too many examples of prayer for benefits spiritual +and temporal, addressed directly to the Virgin. It is in vain to +say that all that is meant is to ask her intercession; the people +will not, cannot, do not, regard it in that light. It is affirmed +that when the Church of Rome guides and directs her sons and +daughters to pray for specific benefits at the hands of the Virgin +mother, without any mention of her prayers, without specifying that +her petitions are all that they ask; yet they are taught only to +ask for her intercession, and are not encouraged to look for the +blessings as her gift and at her hands. But, can this be right and +safe? In an act of all human acts the most solemn and holy, can +recourse be had to such refinements without great danger?</p> +<p>Among many others of a similar kind this invocation frequently +recurs, "Deem me worthy to praise thee, <span class= +"pagenum"><a name="page339" id="page339"></a>{339}</span> O sacred +Virgin; give to me strength against thy enemies." [Dignare me +laudare te, Virgo sacrata. Da mihi virtutem contra hostes +tuos.—Æst. clvi.]</p> +<p>The following seems to be among the most favourite addresses to +the Virgin:—"Hail, Star of the Sea, kind Mother of God, and +ever Virgin! Happy Gate of Heaven, taking that 'Hail!' from the +mouth of Gabriel, establish us in peace,—changing the name of +Eve. For the guilty, loose their bonds; bring forth light for the +blind; drive away our evils; demand for us all good things. SHOW +THAT THOU ART A MOTHER. Let Him who endured for us to be thy Son, +through thee receive our prayers. O excellent Virgin, meek among +all, us, FREED FROM FAULT, MAKE MEEK AND CHASTE; make our life +pure; prepare a safe journey; that, beholding Jesus, we may always +rejoice. Praise be to God the Father, glory to Christ most high, +and to the Holy Spirit; one honour to the three. Amen."</p> +<div class="poem"> +<div class="stanza"> +<p>[Ave Man's Stella,</p> +<p>Dei Mater alma,</p> +<p>Atque semper Virgo!</p> +<p>Felix coeli porta,</p> +<p>Sumens illud Ave</p> +<p>Gabrielis ore,</p> +<p>Funda nos in pace,</p> +<p>Mutans Evæ nomen.</p> +<p>Solve vincla reis,</p> +<p>Profer lumen cæcis,</p> +<p>Mala nostra pelle,</p> +<p>Bona cuncta posce.</p> +<p>MONSTRA TE ESSE MATREM;</p> +<p>Sumat per te preces,</p> +<p>Qui pro nobis natus</p> +<p>Tulit esse tuus.</p> +<p>Virgo singularis,</p> +<p>Inter omnes mitis,</p> +<p>Nos culpa solutos,</p> +<p>Mites fac et castos,</p> +<p>Vitam præsta puram,</p> +<p>Iter para tutum,</p> +<p>Ut videntes Jesum</p> +<p>Semper collætemur.</p> +</div> +<div class="stanza"> +<p>Sit laus Deo Patri, summo Christo decus,</p> +<p>Spiritui Sancto, tribus honor unus. Amen.—Æst. +597.]</p> +</div> +</div> +<p>In the body of this hymn, there is undoubtedly reference to an +application to be made to the Son, &c.; but can it be fitting +that such language as is here suggested to the Virgin, for her to +use, should be addressed by a <span class="pagenum"><a name= +"page340" id="page340"></a>{340}</span> mortal to God? can such a +call upon her to show her power and influence over the eternal Son +of the eternal Father be fitting—"Show that thou art a +mother?" I confess that against what is here implied, my +understanding and my heart entirely revolt.<a id="footnotetag127" +name="footnotetag127"></a><a href= +"#footnote127"><sup>127</sup></a></p> +<blockquote class="footnote"><a id="footnote127" name= +"footnote127"></a><b>Footnote 127:</b><a href= +"#footnotetag127">(return)</a> +<p>At the present day some versions, contrary to the whole drift +and plain sense and meaning of the passage, have translated it, as +though the prayer was, that Mary would, by her maternal good +offices in our behalf, prove to us that she was our mother. An +instance of what I mean occurs in a work called "Nouveau Recueil de +Cantiques," p. 353.</p> +<p>"Monstra te esse Matrem: Faites voir que vous êtes +véritablement notre mère." In an English manual, +first printed in 1688, and then called "The Prince of Wales's +Manual," the lines are thus rendered—</p> +<div class="poem"> +<div class="stanza"> +<p>Shew us a Mother's care,</p> +<p>To Him convey our prayer,</p> +<p>Who for our sake put on</p> +<p>The title of thy Son.</p> +</div> +</div> +<p>I rejoice to see an indication of a feeling of impropriety in +the sentiment in its plain, obvious meaning; still the change is +inadmissible. She is addressed above, in the second line, as the +mother of God; Jesus is immediately mentioned, in the very next +line, and through the entire stanza, as her Son; and the prayer is, +that through her that Being who endured to be her Son would hear +the prayers of the worshippers.</p> +<p>Since I first prepared this note for the press, I have found a +proof, that the obvious grammatical and logical meaning, "show +thyself to be His mother," is the sense in which it was received +and interpreted before the Reformation. In a work dedicated to the +"Youth of England studious of good morals," and entitled "Expositio +Sequentiarum," the only interpretation given to this passage is +thus expressed: "Show thyself to be a MOTHER, namely BY APPEASING +THY SON, and let thy Son take our prayers through thee, who +(namely, the Son born of the Virgin Mary,) for us miserable sinners +endured to be thy Son." "Monstra te esse MATREM (sc.) placando +TILIUM TUUM, et filius tuus sumat precem, id est, deprecationes +nostras per te qui (sc.) filius natus ex Virgine Maria pro nobis +(sc.) miseris peccatoribus tulit, id est, sustinuit esse tuus +filius." It must be observed, that this work was expressly written +for the purpose of explaining these parts of the ritual according +to the use of Sarum. It was printed by the famous W. de Worde, at +the sign of the Sun in Fleet-street, 1508. The passage occurs in p. +33. b. This is by no means the only book of the kind. I have before +me one printed at Basil, in 1504, and another at Cologne the same +year. They are evidently all drawn from some common source, but are +not reprints all of the same work, for there are in each some +variations. The Cologne edition tells us, that it was the reprint +of a familiar commentary long ago (jamdudum) published on the +hymns. All these join in construing the passage so as to represent +the prayer to the Virgin to be, that she would show and prove that +she was mother by appeasing her Son, and causing him to hear our +prayers. Nor can any other meaning be attached to the translation +of the words as given by Cardinal Du Perron (Replique à la +Rep. du Roy de la G. Bretagne. Paris, 1620, p. 970). "Et pourtant +quand l'Eglise dit à la saincte Vierge, 'Defends nous de +l'ennemy, et nous reçoy à l'heure delamort,' elle +n'entend pas prier la Vierge qu'elle nous reçoive par sa +propre virtu, mais par impetration de la grace de son Fils, comme +l'Eglise le temoigne en ces mots: 'Monstre que tu es mère, +reçoive par toy nos prieres celuy, qui né pour nous a +eu agreeable d'être tien!'" This novel interpretation I have +not found in any one book of former days.</p> +</blockquote> +<span class="pagenum"><a name="page341" id= +"page341"></a>{341}</span> +<p>Another prayer runs thus: "Under thy protection we take refuge, +Holy Mother of God. Despise not our supplications in our +necessities; but from all dangers ever deliver us, O glorious and +Blessed Virgin." [Sub tuum præsidium confugimus, sancta Dei +Genetrix; nostras deprecationes ne despicias in necessitatibus, sed +a periculis cunctis libera nos semper, Virgo gloriosa et +benedicta.—Æst. cxlvi.]</p> +<p>Let us suppose the object of these addresses to be changed; and +instead of the Virgin let us substitute the name of the +ever-blessed God and Father of us all. The very words here +addressed to the Virgin are offered to Him, and spoken of Him in +some of the most affecting prayers and praises recorded in the +Bible<a id="footnotetag128" name="footnotetag128"></a><a href= +"#footnote128"><sup>128</sup></a>.</p> +<blockquote class="footnote"><a id="footnote128" name= +"footnote128"></a><b>Footnote 128:</b><a href= +"#footnotetag128">(return)</a> +<p>The identity of the prayers offered to the Virgin with those +offered in the Book of inspiration, or in the Roman Ritual to the +Almighty, becomes very striking, if we lay side by side the +authorized language of the Roman Liturgy, and the only translation +of the Scriptures authorized by the Roman Church.</p> +<table summary="Translation"> +<tr> +<td><i>Roman Ritual in addressing the Virgin</i></td> +<td> </td> +<td><i>Roman Ritual, or Translation of the Bible, in addressing the +Almighty</i>.</td> +</tr> +<tr> +<td>Sub tuum præsidium confugimus.</td> +<td></td> +<td>Dominus, firmamentum meum et refugium meum. Ad te +confugi.—Ps. xvii. 1; cxlii. 11.</td> +</tr> +<tr> +<td>Nostras deprecationes ne despicias in necessitatibus.</td> +<td></td> +<td>Ne despexeris deprecationem meam.—Ps. liv. 1.</td> +</tr> +<tr> +<td>Sed a periculis cunctis libera nos.</td> +<td></td> +<td>Libera, Domine, animam servi tui ab omnibus periculis inferni. +Hiem. ccvi.</td> +</tr> +<tr> +<td></td> +<td></td> +<td>Libera nos a malo. Orat. Dom.</td> +</tr> +<tr> +<td></td> +<td></td> +<td>A periculo mortis libera nos, Domine.—Hiem. cciv.</td> +</tr> +<tr> +<td>Tu nos ab hoste protege.</td> +<td></td> +<td>Eripe me de inimicis meis, Domine.—Ps. cxlii. 11.</td> +</tr> +<tr> +<td>Et hora mortis SUSPICE.</td> +<td></td> +<td><i>Suscipe</i>, Domine, servum tuum.—Hiem.</td> +</tr> +</table> +</blockquote> +<span class="pagenum"><a name="page342" id= +"page342"></a>{342}</span> +<p>But another hymn in the office of the Virgin, addressed in part +to the blessed Saviour himself, and partly to the Virgin Mary, is +still more revolting to all my feelings with regard to religious +worship. The Redeemer is only asked to remember his mortal birth; +no blessing is here supplicated for at his hands; his protection is +not sought; no deliverance of our souls at the hour of death is +implored from Him; these blessings, and these heavenly benefits, +and these divine mercies, are sought for exclusively at the hands +of the Virgin alone. Can such a mingled prayer, can such a contrast +in prayer, be the genuine fruit of that Gospel which bids us ask +for all we need in prayer to God in the name and for the sake of +his blessed Son?</p> +<blockquote> +<p>"Author of our salvation, remember that once, by <span class= +"pagenum"><a name="page343" id="page343"></a>{343}</span> being +born of a spotless virgin, thou didst take the form of our body! +Mary, mother of grace, mother of mercy, do thou protect us from the +enemy, and receive us at the hour of death. Glory to thee, O Lord, +who wast born of a Virgin, with the Father and the Holy Spirit, +through eternal ages. Amen<a id="footnotetag129" name= +"footnotetag129"></a><a href= +"#footnote129"><sup>129</sup></a>."</p> +</blockquote> +<blockquote class="footnote"><a id="footnote129" name= +"footnote129"></a><b>Footnote 129:</b><a href= +"#footnotetag129">(return)</a> +<blockquote> +<p>Memento, Salutis Auctor, Tu nos ab hoste protege, Quod nostri +quondam corporis, Et hora mortis suscipe. Ex illibata Virgine, +Gloria tibi, Domine, Nascendo formam sumpseris. Qui natus es de +Virgine, Maria mater gratiæ, Cum Patre et Sancto Spiritu, +Mater misericordiæ, In sempiterna sæcula. Amen.</p> +</blockquote> +<p>In the new version, (referred to in page 260 of the present +work,) this hymn stands thus:—</p> +<blockquote> +<p>Memento, rerum Conctitor, Maria mater gratiæ, Nostri quod +olim corporis, Dulcis parens clementiæ, Sacrata ab alvo +Virginis, Tu nos ab hoste protege, Nascendo forrnam sumpseris. In +mortis hora suscipe, &c.</p> +</blockquote> +<p>Æst. clv.</p> +</blockquote> +<p>Could the beloved John, to whose kind and tender care our +blessed Lord gave his mother of especial trust, have offered to her +such a prayer as this? To God alone surely would he have prayed for +deliverance from all evil and mischief. To God alone would he have +prayed:—"In the hour of death, good Lord, deliver us, and all +for Jesus Christ's sake, our only Saviour and Mediator."</p> +<p>To one other example of the practice of the Church of Rome I +must refer. The rubric in our Book of Common Prayer directs that +"at the end of every Psalm throughout the year, shall be repeated, +Glory be to the Father, and to the Son, and to the Holy Ghost: As +it was in the beginning, is now, and ever shall be, world without +end. Amen." In the Roman Breviary also we find this rubric: "This +verse, <i>Gloria</i>, is always said in the end of all psalms, +EXCEPT IT BE OTHERWISE <span class="pagenum"><a name="page344" id= +"page344"></a>{344}</span> NOTED." [Æst. 3.] Such +notifications occur at the end of various psalms. On the Feast of +the Assumption [Æst. 595.], fourteen psalms are appointed to +be used. At the close of every one of these psalms, without however +any note that the Gloria is not to be said, there is appended an +anthem to the Virgin. In some cases, so intimately is the anthem +interwoven with the closing words of the psalm, as that under other +circumstances it would induce us to infer that the Gloria was +intended to be left out, especially as in the Parvum Officium of +the Virgin [Æst. clv.], though to the various psalms anthems +in the same manner have been annexed, yet the words "Gloria Patri +et Filio" are inserted in each case between the psalm and the +anthem. Be this as it may, the annexation of the anthem has a +lamentable tendency to withdraw the thoughts of the worshippers +from the truths contained in the inspired psalm, and to fix them +upon Mary and her Assumption; changing the Church's address from +the Eternal Being, alone invoked by the Psalmist, to one, who +though a virgin blessed among women, is a creature of God's hand. +Thus, at the conclusion of the 8th psalm; "O Lord, our Lord, how +excellent is thy name in all the world," we find immediately +annexed these two anthems, "The holy mother of God is exalted above +the choirs of angels to the heavenly realms. The gates of paradise +are opened to us by thee, [by thee, O Virgin [Quæ gloriosa]] +who glorious triumphest with the angels." Thus again, an anthem is +attached to the last verse of the 95th (in the Hebrew and English +versions the 96th). "He shall judge the earth in equity, and the +people with his truth. Rejoice, <span class="pagenum"><a name= +"page345" id="page345"></a>{345}</span> O Virgin Mary; thou alone +hast destroyed all heresies in the whole world. Deem me worthy to +praise thee, hallowed Virgin: Give me strength against thy +enemies." To the 96th (97th), the latter clause of that address is +repeated, with the addition of the following: "After the birth thou +didst remain a virgin inviolate. Mother of God, intercede for +us."</p> +<p>An instance of the anthem being so intimately interwoven with +the psalm, as to render the insertion of the "Gloria," between the +two, to say the least, forced and unnatural, occurs at the close of +the 86th (87th) psalm. The vulgate translation of the last verse, +differing entirely from the English, is this: "As the habitation of +all who rejoice is in thee." This sentence of the Psalmist is thus +taken up in the Roman Ritual: "As the habitation of all us who +rejoice is in THEE, Holy Mother of God."</p> +<p>The object proposed by the Church from of old in concluding each +psalm by an ascription of glory to the eternal Trinity, was to lead +the worshipper to apply the sentiments of the psalm to the work of +our salvation accomplished by the three Persons of the Godhead. The +analogous end of these anthems in the present service of the Church +of Rome is to fix the thoughts of the worshipper upon Mary. This +practice unhappily sanctions the excesses into which Bonaventura +and others have run in their departures from the purity and +integrity of primitive worship.</p> +<p>Cardinal du Perron informs us, that at the altar in the office +of the mass, prayer is not made directly to any saint, but only +obliquely, the address being always made to God. But if prayers are +offered in other parts of the service directly to them, it is +difficult to see what is gained by that announcement. Surely it is +trifling <span class="pagenum"><a name="page346" id= +"page346"></a>{346}</span> to make such immaterial distinctions. If +as a priest I could address the following prayer to the Virgin in +preparing for offering mass, why should I not offer a prayer to the +same being during its celebration?</p> +<p>"O mother of pity and mercy, blessed Virgin Mary, I a miserable +and unworthy sinner, flee to thee with my whole heart and +affection, and I pray thy most sweet pity, that as thou didst stand +by thy most sweet Son hanging upon the cross, so thou wouldest +vouchsafe mercifully to stand by me a miserable priest, and by all +priests who here and in all the holy Church offer Him this day, +that, aided by thy grace, we may be enabled to offer a worthy and +acceptable victim in the sight of the most high and undivided +Trinity. Amen." [O Mater pietatis et misericordiæ, beatissima +Virgo Maria, ego miser et indignus peccator ad te confugio toto +corde et affectu. Et precor dulcissimam pietatem tuam, ut sicut +dulcissimo Filio tuo in cruce pendenti astitisti, ita et mihi +misero sacerdoti et sacerdotibus omnibus hic et in tota sancta +ecclesia ipsum hodie offerentibus, clementer assistere digneris, ut +tua gratia adjuti dignam et acceptabilem hostiam in conspectu +summæ et individuæ Trinitatis offerre valeamus. +Amen.—Rom. Brev. Hus. Hiem. p. ccxxxiii.]</p> +<p>This is called, in the Roman Breviary, "A PRAYER to the blessed +Virgin before the celebration of the mass," and is immediately +followed by another prayer directed to be offered to any saint, +male or female, whose feast is on that day celebrated. "O Holy N. +behold I, a miserable sinner, DERIVING CONFIDENCE FROM THY MERITS, +now offer the most holy sacrament of the body and blood of our Lord +Jesus Christ, FOR THY HONOUR AND GLORY. I humbly and devotedly pray +thee that thou wouldest deign to intercede for me to-day, that I +may be enabled to offer so great a sacrifice <span class= +"pagenum"><a name="page347" id="page347"></a>{347}</span> worthily +and acceptably, and to praise Him eternally with thee and with all +his elect, and that I may live with Him for ever." [O sancte N. +ecce ego miser peccator de tuis mentis confisus, offero nunc +sacratissimura sacramentum corporis et sanguinis Domini nostri Jesu +Christ! PRO TUO HONORE ET GLORIA; precor te humiliter et devote ut +pro me hodie intercedere digneris, ut tantum sacrificium digne et +acceptabiliter offerre valeam, ut Eum tecum et cum omnibus electis +ejus æternaliter laudare et cum eo semper regnare +valeam.—Hiem. ccxxxiii.]</p> +<hr /> +<p>Such, Christian brethren, is the result of our inquiries into +the real practice of the Church of Rome with regard to the worship +of the Virgin Mary at the present day, in every part of the world +where allegiance to that Church is acknowledged. Can we wonder that +individuals, high in honour with that Church, have carried out the +same worship to far greater lengths? I have ever present to my mind +the principle of fixing upon the Church of Rome herself that only +which is to be found in her canons, acknowledged decrees, and +formularies. And unhappily of that which directly contravenes the +Gospel-rule and primitive practice, far more than enough is found +in her authorized rituals to compel all who hold to the Gospel and +the integrity of primitive times, to withdraw their assent and +consent from her worship. But with this principle before us, surely +common justice and common prudence require that we should see for +ourselves the practical workings of the system. "By their fruits ye +shall know them," is a principle no less sanctioned by the Gospel +than suggested by common sense and experience And, indeed, the +shocking lengths to which priests, bishops, cardinals, and +canonized persons have gone in this particular of the worship of +the Virgin, might well <span class="pagenum"><a name="page348" id= +"page348"></a>{348}</span> cause every upright and enlightened +Roman Catholic to look anxiously to the foundation; to determine +honestly, though with tender caution and pious care, for himself, +whether the corruption be not in the well-head, whether the stream +do not flow impregnated with the poison from the very fountain +itself; whether the prayers authorized and directed by the Church +of Rome to be offered to the Virgin be not in themselves at +variance with the first principles of the Gospel—Faith in one +God, the giver of every good, and in one Mediator and Intercessor +between God and men, the man Christ Jesus, whose blood cleanseth +from all sin: in a word, to see whether all the aberrations of her +children in this department of religious duty have not their +prototype in the laws and ordinances, the rules and injunctions, +the example and practice of their mother herself.</p> +<p>Indeed I am compelled here to say, that, however revolting to us +as believers in Jesus, and as worshippers of the one true God, are +those extravagant excesses into which the votaries of the Virgin +Mary have run, I have found few of their most unequivocal +ascriptions of divine worship to her, for a justification of which +they cannot with reason appeal to the authorized ritual of the +Church of Rome.</p> +<p>In leaving this point of our inquiry, I would suggest two +considerations: 1st, If it was intended that the invocation of the +Virgin should be exclusively confined to requests, praying her to +pray and intercede by prayer for the petitioners, why should +language be addressed to her which in its plain, obvious, +grammatical, and common sense interpretation conveys the form of +direct prayers to her for benefits believed to be at her disposal? +And, 2ndly, If the Church had <span class="pagenum"><a name= +"page349" id="page349"></a>{349}</span> intended that her members, +when they suppliantly invoked the Virgin Mary, and had recourse to +her aid, should have offered to her direct and immediate prayers +that she would grant temporal and spiritual benefits, to be +dispensed at her own will, and by her own authority and power, in +that case, what words could the Church have put into the mouth of +the petitioners which would more explicitly and unequivocally have +conveyed that idea?</p> +<hr /> +<h4><a name="sect3-5-2" id="sect3-5-2">SECTION +II.</a>—WORSHIP OF THE VIRGIN, CONTINUED.</h4> +<p>I have no intention of dwelling at any length on the +extraordinary excesses to which the adoration of the Virgin Mary +has been carried in the Church of Rome, I do not mean by obscure +and illiterate or fanatical individuals, but by her celebrated +prelates, doctors, and saints. My researches have brought to my +knowledge such a mass of error and corruption in the worship of +Christians as I never before had any conception of; and rather than +bring it all forward, and exhibit it to others, I would turn my own +eyes from it altogether. Still many reasons render it absolutely +necessary that we should not pass over the subject entirely in +silence. Few in England, I believe, are aware of the real facts of +the case; and it well becomes us to guard ourselves and others +against such melancholy results as would appear to be inseparable +from the invocation and worship of the Virgin. If indeed we could +be justified in regarding such palpable instances of her worship in +its most objectionable form as the <span class="pagenum"><a name= +"page350" id="page350"></a>{350}</span> marks of former and less +enlightened times, most gladly would I draw a veil over them, and +hide them from our sight for ever. But when I find the solemn +addresses of the present chief authorities in the Church, nay, the +epistles of the present sovereign Pontiff himself, cherishing, +countenancing, and encouraging the selfsame evil departures from +primitive truth and worship, it becomes a matter not of choice, but +of necessity, to give examples at least of the deplorable excesses +into which the highest and most honoured in that communion have +been betrayed. On the present Pope's encyclical letter [A.D. 1840] +we have already observed; and in this place I propose to examine +only one more of those many excesses meeting us on every side, +which characterize the public worship of the Virgin. The instance +to which I refer seems to take a sort of middle station between the +authorized enjoined services of the Church of Rome, and the +devotions of individuals and family worship. It partakes on the one +hand far too much of a public character to be considered in the +light of private religious exercises; and on the other it wants +that authority which would rank it among the appointed services of +the Church. The devotional parts of the services are found neither +in the Missals nor the Breviaries, and the adoption and celebration +of the service seems to be left to the option and care of +individuals. But the service is performed in the Churches,—a +Priest presides,—the Host is presented to the adorations of +the people,—and a sermon is preached by an appointed +minister. The service to which I am referring is performed every +evening through the entire month of May, and is celebrated +expressly in honour of the Virgin Mary.</p> +<span class="pagenum"><a name="page351" id= +"page351"></a>{351}</span> +<p>The month of May is dedicated to her, and is called Mary's +month. Temporary altars are raised to her honour, surrounded by +flowers and adorned with garlands and drapery; her image usually +standing before the altar. Societies are formed chiefly for the +celebration of the Virgin's praises, and in some Churches the +effect, both to the eye and to the ear, corresponds with the +preparation. One thing only is wanting—the proper object of +worship. I have now before me a book of hymns published professedly +for the religious fraternities in Paris, and used in the Churches +there. [Nouveau Recueil de Cantiques à l'usage des +confréries des Paroisses de Paris. Paris, 1839.] Many of +these hymns are addressed to the Virgin alone; some without any +reference to the Son of God and Man, the only Saviour, and without +any allusion to the God of Christians; indeed, an address to a +heathen Goddess more entirely destitute of Christianity can +scarcely be conceived. I copy one hymn entire.</p> +<div class="poem"> +<div class="stanza"> +<p>"Around the altars of Mary</p> +<p>Let us, her children, press;</p> +<p>To that mother so endeared</p> +<p>Let us address the sweetest prayers.</p> +<p>Let a lively and holy mirth</p> +<p>Animate us in this holy day:</p> +<p>There exists no sadness</p> +<p>For a heart full of her love.</p> +<p>Let us adorn this sanctuary with flowers;</p> +<p>Let us deck her revered altar;</p> +<p>Let us redouble our efforts to please her.</p> +<p>Be this month consecrated to her;</p> +<p>Let the perfume of these crowns</p> +<p>Form a delicious incense,</p> +<span class="pagenum"><a name="page352" id= +"page352"></a>{352}</span> +<p>Which ascending even to her throne</p> +<p>May carry to her both our hearts and our prayers.</p> +<p>Let the holy name of Mary</p> +<p>Be for us a name of salvation!</p> +<p>Let our softened soul</p> +<p>Ever pay to her a sweet tribute of love.</p> +<p>Let us join the choirs of angels</p> +<p>The more to celebrate her beauty;</p> +<p>And may our songs of praise</p> +<p>Resound in eternity.</p> +<p>O holy Virgin! O our mother!</p> +<p>Watch over us from fhe height of heaven;</p> +<p>And when from this sojourning of misery,</p> +<p>We present our prayers to you;</p> +<p>O sweet, O divine Mary!</p> +<p>Lend an ear to our sighs,</p> +<p>And after this life</p> +<p>Make us to taste of immortal pleasures."</p> +</div> +</div> +<div class="poem"> +<div class="stanza"> +<p>[Autour des autels de Marie</p> +<p class="i2">Nous ses enfants, empressons-nous;</p> +<p>A cette Mère si chérie,</p> +<p class="i2">Adressons les voeux les plus doux.</p> +<p>Qu'une vive et sainte allégresse</p> +<p class="i2">Nous anime dans ce saint jour;</p> +<p>Il n'existe point de tristesse</p> +<p class="i2">Pour un coeur plein de son amour.</p> +<p>Ornons des fleurs ce sanctuaire,</p> +<p class="i2">Parons son autel révéré,</p> +<p>Redoublons d'efforts pour lui plaire.</p> +<p class="i2">Que ce mois lui soi, consacré;</p> +<p>Que le parfume de ces couronnes</p> +<p class="i2">Forme un encens délicieux,</p> +<p>Qui s'élevant jusqu'à son trône,</p> +<p class="i2">Lui porte et nos coeurs et nos voeux.</p> +<p>Que le nom sacré de Marie</p> +<p class="i2">Soit pour nous un nom de salut;</p> +<p>Que toujours notre âme attendrie,</p> +<p class="i2">D'amour lui paie un doux tribut.</p> +<p>Unissons-nous aux choeurs des anges,</p> +<p class="i2">Pour mieux célébrer sa +beauté.</p> +<p>Et puissent nos chants de louanges</p> +<p class="i2">Retentir dans l'éternité.</p> +<p>O Vierge sainte! ô notre Mère!</p> +<p class="i2">Veillez sur nous du haut des cieux;</p> +<p>Et de ce séjour de misère,</p> +<p class="i2">Quand nous vous présentons nos voeux,</p> +<p>O douce, ô divine Marie!</p> +<p class="i2">Prêtez l'oreille à nos +soupirs;—</p> +<p>Et faites qu'après cette vie,</p> +<p class="i2">Nous goûtions d'immortels plaisirs.</p> +</div> +<div class="stanza"> +<p>—"Cantiques à l'usage des Confréries." +Paris, 1839, p. 175.]</p> +</div> +</div> +<p>In the course of the present work I have already suggested the +propriety of trying the real import, <span class="pagenum"><a name= +"page353" id="page353"></a>{353}</span> the true intent, and +meaning and force of an address to a Saint, by substituting the +holiest name ever uttered on earth, for the name of the Saint to +whom such address is offered; and if the same words, without any +change, form a prayer fit to be offered by us sinners to the +Saviour of the world, then to ask ourselves, Can this be right? I +would earnestly recommend the application of the same test here; +and in many other of the prayers now offered (for many such there +are now offered) by Roman Catholics to the Virgin. Suppose, instead +of offering these songs of praise and prayer, and self-devotion to +Mary in the month of May, we were to offer them, on the day of his +nativity, to our blessed Lord, would they not form an act of faith +in Him as our Saviour and our God?</p> +<div class="poem"> +<div class="stanza"> +<p>"Around the altar of Jesus,</p> +<p>Let us, his children, press;</p> +<p>To that Saviour so endeared</p> +<p>Let us address the sweetest prayers.</p> +<span class="pagenum"><a name="page354" id= +"page354"></a>{354}</span> +<p>Let a lively and holy mirth</p> +<p>Animate us in this holy day:</p> +<p>There exists no sadness</p> +<p>For a heart full of his love.</p> +<p>Let the holy name of Jesus</p> +<p>Be for us a name of salvation!</p> +<p>Let our softened soul</p> +<p>Ever pay to HIM a sweet tribute of love.</p> +<p>O holy Jesus! O our Saviour!</p> +<p>Watch over us from the height of heaven;</p> +<p>And when from this sojourning of misery,</p> +<p>We present our prayers to Thee;</p> +<p>O sweet, O divine Redeemer,</p> +<p>Lend an ear to our sighs; and after this life,</p> +<p>Make Thou us to taste of immortal pleasures."</p> +</div> +</div> +<hr /> +<h4><a name="sect3-5-3" id="sect3-5-3">SECTION +III.—BONAVENTURA.</a></h4> +<p>I will now briefly call your attention to the devotional works +of the celebrated Bonaventura. He is no ordinary man; and the +circumstances under which his works were commended to the world are +indeed remarkable. I know not how a Church can give the impress of +its own name and approval in a more full or unequivocal manner to +the works of any human being, than the Church of Rome has stamped +her authority on the works of this her saint.</p> +<p>In the "Acta Sanctorum", [Antwerp, 1723, July 14, p. 811-823.] +it is stated, that this celebrated man was born in 1221, and died +in 1274. He passed through all degrees of ecclesiastical dignities, +<span class="pagenum"><a name="page355" id= +"page355"></a>{355}</span> short only of the pontifical throne +itself. He was of the order of St. Francis, and refused the +archbishopric of York, when it was offered to him by Pope Clement +the Fourth, in 1265; whose successor, Gregory the Tenth, elevated +him to the dignity of cardinal bishop. His biographer expresses his +astonishment, that such a man's memory should have been so long +buried with his body; but adds, that the tardiness of his honours +was compensated by their splendour.</p> +<p>More than two centuries after his death, his claims to +canonization were urged upon Sixtus the Fourth; and that Pope +raised him to the dignity of saint; the diploma of his canonization +bearing date 18 kalends of May, 1482, the eleventh year of that +pope's reign.</p> +<p>Before a saint is canonized by the Pope, it is usually required, +that miracles wrought by him, or upon him, or at his tomb, be +proved to the satisfaction of the Roman court<a id="footnotetag130" +name="footnotetag130"></a><a href= +"#footnote130"><sup>130</sup></a>. We need not dwell on the nature +of an inquiry into a matter-of-fact, alleged to have been done by +an individual two hundred years before; and whose memory is said to +have lain buried with his corpse. Among the miracles specified, it +is recorded, that on one occasion, when he was filled with solemn +awe and fear at the celebration of the Lord's Supper, God, by an +angel, took a particle of the consecrated host from the hands of +the priest, and gently placed it in the holy man's mouth. But, with +these transactions, I am not anxious to interfere, except so far as +to ascertain the degree of authority with which any pious Roman +Catholic must be induced to invest Bonaventura as a teacher and +instructor in the doctrines of Christianity, authorized and +appointed by his Church. The case stands thus:—Pope Sixtus +IV. states in his <span class="pagenum"><a name="page356" id= +"page356"></a>{356}</span> diploma, that the proctor of the order +of Minors, proved by a dissertation on the passage of St. John, +"There are three that bear record in heaven," that the blessed +Trinity had borne testimony to the fact of Bonaventura being a +saint in heaven: the Father proving it by the attested miracles; +the Son, in the WISDOM OF HIS DOCTRINE; the Holy Spirit, by the +goodness of his life. The pontiff then adds, in his own words, "He +so wrote on divine subjects, THAT THE HOLY SPIRIT SEEMS TO HAVE +SPOKEN IN HIM." [Page 831. "Ea de divinis rebus scripsit, ut in eo +Spiritus Sanctus locutus videatur."] A testimony referred to by +Pope Sixtus the Fifth.</p> +<blockquote class="footnote"><a id="footnote130" name= +"footnote130"></a><b>Footnote 130:</b><a href= +"#footnotetag130">(return)</a> +<p>See the canonization of St. Bonaventura in the Acta +Sanctorum.</p> +</blockquote> +<p>This latter pontiff was crowned May 1, 1585, more than a century +after the canonization of Bonaventura, and more than three +centuries after his death. By his order, the works of Bonaventura +were "most carefully emendated." The decretal letters, A.D. 1588, +pronounced him to be an acknowledged doctor of Holy Church, +directing his authority to be cited and employed in all places of +education, and in all ecclesiastical discussions and studies. The +same act offers plenary indulgence to all who assist at the mass on +his feast, in certain specified places, with other minor immunities +on the conditions annexed. [Page 837.]</p> +<p>In these documents Bonaventura<a id="footnotetag131" name= +"footnotetag131"></a><a href="#footnote131"><sup>131</sup></a> is +called the Seraphic Doctor; and I repeat my doubt, whether it is +possible for any human authority to give a more full, entire, and +unreserved sanction to the works of any human being than the Church +of Rome has given to <span class="pagenum"><a name="page357" id= +"page357"></a>{357}</span> the writings of Bonaventura. And what do +those works present to us, on the subject of the Invocation and +worship of the Virgin Mary?</p> +<blockquote class="footnote"><a id="footnote131" name= +"footnote131"></a><b>Footnote 131:</b><a href= +"#footnotetag131">(return)</a> +<p>The edition of his works which I have used was published at +Mentz in 1609; and the passages referred to are in vol. vi. between +pp. 400 and 500.</p> +</blockquote> +<p>Taking every one of the one hundred and fifty psalms<a id= +"footnotetag132" name="footnotetag132"></a><a href= +"#footnote132"><sup>132</sup></a>, Bonaventura so changes the +commencement of each, as to address them not as the inspired +Psalmist did, to the Lord Jehovah, the One only Lord God Almighty, +but to the Virgin Mary; inserting much of his own composition, and +then adding the Gloria Patri to each. It is very painful to refer +to these prostitutions of any part of the Holy Book of revealed +truth; but we must not be deterred from looking this evil in the +face. A few examples, however, will suffice.</p> +<blockquote class="footnote"><a id="footnote132" name= +"footnote132"></a><b>Footnote 132:</b><a href= +"#footnotetag132">(return)</a> +<p>It is curious to find the Cardinal Du Perron, in his answer to +our King James, declaring that he had never seen nor met with this +Psalter in his life, and he was sure it was never written by +Bonaventura; alleging that it was not mentioned by Trithemius or +Gesner. The Vatican editors, however, have set that question at +rest. They assure us that they have thrown into the appendix all +the works about the genuineness of which there was any doubt, and +that Bonaventura wrote many works not mentioned by Trithemius, +which they have published from the Vatican press. Of this Psalter +there is no doubt. See Cardinal Du Perron, Replique à la +Rep. du Roi de Grand Bretagne. Paris, 1620, p. 974.</p> +</blockquote> +<p>In the 30th psalm. "In thee, O Lord, have I trusted; let me not +be confounded for ever," &c., the Psalter of the Virgin +substitutes these words: [In te, Domina, speravi; non confundar in +æternum, &c. &c. In manus tuas, Domina, commendo +spiritum meum, totam vitam meam, et diem ultimum meum.—P. +480.]</p> +<p>"In thee, O Lady, have I trusted; let me not be confounded for +ever: in thy grace take me.</p> +<p>"Thou art my fortitude and my refuge; my consolation and my +protection.</p> +<span class="pagenum"><a name="page358" id= +"page358"></a>{358}</span> +<p>"To thee, O Lady, have I cried, while my heart was in heaviness; +and thou didst hear me from the top of the eternal hills.</p> +<p>"Bring thou me out of the snare which they have hid for me; for +thou art my succour.</p> +<p>"Into thy hands, O Lady, I commend my spirit, my whole life, and +my last day.—Gloria Patri," &c.</p> +<p>In the 31st psalm we read, "Blessed are they whose hearts love +thee, O Virgin Mary; their sins shall be mercifully blotted out BY +THEE...." [Beati quorum corda te diligunt, Virgo Maria; peccata +ipsorum A TE misericorditer diluentur.—P. 481.]</p> +<p>In the 35th, v. 2. "Incline thou the countenance of God upon us; +COMPEL HIM to have mercy upon sinners. O Lady, thy mercy is in the +heaven, and thy grace is spread over the whole earth." [Inclina +vultum Dei super nos. COGE illum peccatoribus misereri; Domina, in +coelo misericordia tua, et gratia diffusa est super terram.]</p> +<p>In the 67th, instead of, "Let God arise, and let his enemies be +scattered," the Psalter of the Virgin has,</p> +<p>"Let Mary arise, and let her enemies be scattered." [Exurgat +Maria, et dissipentur inimici ejus.—P. 483.]</p> +<p>In the opening of the 93rd psalm there is a most extraordinary, +rather, as it sounds to me, a most impious and blasphemous +comparison of the Supreme God with the Virgin Mary, in reference to +the very Attribute, which shines first, last, and brightest in +HIM,—His eternal mercy. Nay, it draws the contrast in favour +of the Virgin, and against God. Most glad should I be, to find that +I had misunderstood this passage; and that it admits of another +acceptation<a id="footnotetag133" name= +"footnotetag133"></a><a href="#footnote133"><sup>133</sup></a>. But +I fear its real meaning is beyond controversy.</p> +<blockquote class="footnote"><a id="footnote133" name= +"footnote133"></a><b>Footnote 133:</b><a href= +"#footnotetag133">(return)</a> +<p>A similar idea indeed pervades some addresses to the Virgin of +the present day, representing the great and only potentate as her +heavenly husband, in himself full of rage, but softened into +tenderness towards her votaries by her influence. See a hymn, in +the Paris collection already referred to, p. 353, &c. of this +work (Nouveau Recueil de Cantiques, p. 183).</p> +<div class="poem"> +<div class="stanza"> +<p>Daignez, Marie, en ce jour (Vouchsafe, Mary, on this day)</p> +<p class="i2">Ecouter nos soupirs, (To hear our sighs,)</p> +<p class="i2">Et seconder nos désirs. (And to second our +desires.)</p> +<p>Daignez, Marie, en ce jour (Vouchsafe, Mary, on this day)</p> +<p>Recevoir notre encens, notre amour. (To receive our incense, our +love.)</p> +<p>Du céleste époux (Calm the rage)</p> +<p>Calmez le courroux, (Of thy heavenly husband,)</p> +<p>Qu'il se montre doux (Let HIM show himself kind)</p> +<p>A tous qui sont à vous. (To all those who are thine.)</p> +<p>Du céleste époux (Of thy heavenly husband)</p> +<p>Calmez le courroux, (Calm the rage,)</p> +<p>Que son coeur s'attendrisse sur nous. (Let his heart be softened +towards us.)</p> +</div> +</div> +</blockquote> +<span class="pagenum"><a name="page359" id= +"page359"></a>{359}</span> +<p>"The Lord is a God of vengeance; but thou, O Mother of Mercy, +bendest to be merciful." [Deus ultionum Dominus; sed tu, Mater +Misericordiæ, ad miserandum inflectis.—P. 485.]</p> +<p>The well known and dearly valued penitentiary psalm (129th) "De +profundis," is thus addressed to Mary:—</p> +<p>"Out of the depths have I called to thee, O Lady:</p> +<p>"O Lady, hear my voice. Let thine ears be attent to the voice of +thy praise and glorifying: deliver me from the hand of my enemies: +confound their imaginations and attempts against me. Rescue me in +the evil day; and, in the day of death, forget not my soul. Carry +me into the haven of safety: let my name be enrolled among the +just." [De profundis clamavi ad te, Domina: Domina, exaudi vocem +meam. Fiant aures tuæ intendentes in vocem laudis et +glorificationis tuæ. Libera me de manu adversariorum meorum: +confunde ingenia et conatus eorum contra me. Erue me in die mala: +et in die mortis ne obliviscaris animæ meæ. Deduc me ad +portum salutis: inter justos scribatur nomen meum.—P. +489.]</p> +<span class="pagenum"><a name="page360" id= +"page360"></a>{360}</span> +<p>But, as the penitential psalms are thus turned, from Him to whom +the Psalmist addressed them, so his hymns of praise to Jehovah, are +made to flow through the same channel to the Virgin. And all nature +in the sea, on the earth, in the heavens, and heaven of heavens, is +called upon to praise and glorify Mary. Thus, in the 148th psalm, +we read,—</p> +<p>"Praise our Lady of heaven, glorify her in the highest. Praise +her, all ye men and cattle, ye birds of the heaven, and fishes of +the sea. Praise her, sun and moon; ye stars and circles of the +planets. Praise her, cherubim and seraphim, thrones and dominions, +and powers. Praise her, all ye legions of angels. Praise her, all +ye orders of spirits above." [Laudate Dominam nostram de coelis: +glorificate eam in excelsis. Laudate eam omnes homines et jumenta: +volucres coeli et pisces maris. Laudate eam sol et luna: +stellæ, et circuli planetarum. Laudate eam cherubim et +seraphim: throni et dominationes, et potestates. Laudate eam omnes +legiones angelorum. Laudate eam omnes ordines spirituum +supernorum.—P. 491.]</p> +<p>The last sentence of the psalms is thus rendered,—"Let +every spirit [<i>or</i> every thing that hath breath] praise our +Lady."</p> +<p>To this Psalter are added many hymns changed in the same manner. +One, entitled, "A Canticle, like that of Habakkuk iii." presents to +us an address to the Virgin Mary, of the very words which our +blessed Saviour most solemnly addressed to his heavenly Father.</p> +<blockquote> +<p>O Lord, I have heard thy O Lady, I have heard thy report, +speech, and was afraid, &c. &c. and was astonished; I +considered thy works, O Lady, and I was afraid at thy work. In the +midst of the years thou hast revived it.</p> +<span class="pagenum"><a name="page361" id= +"page361"></a>{361}</span> +<p class="i10">I will confess to thee, O Lady, because thou hast +hid these things from the wise, and hast revealed them to +babes.</p> +<p class="i10">Thy glory hath covered the heavens, and the earth is +full of thy mercy.</p> +<p class="i10">Thou, O Virgin, wentest forth for the salvation of +thy people, for salvation with thy Christ [thy anointed].</p> +<p class="i10">O thou Blessed, our salvation rests in thy hands. +Remember our poverty, O thou pious One.</p> +<p class="i10">WHOM THOU WILLEST, HE SHALL BE SAVED; AND HE FROM +WHOM THOU TURNEST AWAY THY COUNTENANCE, GOETH INTO DESTRUCTION.</p> +</blockquote> +<p>[Domina, audivi auditionem tuam, et obstupui: consideravi opera +tua, et expavi, Domina, opus tuum: circa medium annorum vivificasti +illud.</p> +<p>Confitebor tibi, Domina: quia abscondisti hæc a +sapientibus: et revelasti ea parvulis. Operuit coelos gloria tua, +et misericordia tua plena est terra.</p> +<p>Egressa es, Virgo, in salutem populi tui: in salutem cum Christo +tuo. O Benedicta, in manibus tuis est reposita nostra salus; +recordare, pia, paupertatis nostræ.</p> +<p>Quem vis, ipse salvus erit, et a quo avertis vultum tuum, vadit +in interitum.—G.P., &c.]</p> +<p>The song of the Three Children is altered in the same manner. In +it as well as in the Canticle of Zacharias, these prayers are +introduced;</p> +<p>"O Mother of Mercy, have mercy upon us miserable sinners; who +neglect to repent of our past sins, and commit every day many to be +repented of." [Miserere, misericordiæ Mater, nobis miseris +peccatoribus, qui retroacta peccata poenitere negligimus, ac multa +quotidie poenitenda committimus.]</p> +<span class="pagenum"><a name="page362" id= +"page362"></a>{362}</span> +<p>The Te Deum is thus lamentably perverted:</p> +<p>"We praise thee, Mother of God; we acknowledge thee, Mary the +Virgin. [Te Matrem Dei laudamus; Te Mariam Virginem +profitemur.]</p> +<p>"All the earth doth worship thee, spouse of the eternal +Father.</p> +<p>"To thee all Angels and Archangels, Thrones and Principalities, +faithfully do service....</p> +<p>"To thee the whole angelic creation with incessant voice +proclaim,</p> +<p>"Holy! Holy! Holy! Mary, parent, mother of God, and +virgin!...</p> +<p>"... Thou with thy Son sittest at the right hand of the +Father....</p> +<p>"O Lady, SAVE THY PEOPLE, that we may partake of the inheritance +of thy Son.</p> +<p>"And rule us and guard us for ever....</p> +<p>"Day by day we salute thee, O pious One; and we desire to praise +thee in mind and voice even for ever.</p> +<p>"Vouchsafe, O sweet Mary, now and for ever, to keep us without +sin.</p> +<p>"Have mercy upon us, O pious One; have mercy upon us.</p> +<p>"Let thy great mercy be with us, because we put our trust in +thee, O Virgin Mary.</p> +<p>"In thee, sweet Mary, do we hope, defend thou us eternally.</p> +<span class="pagenum"><a name="page363" id= +"page363"></a>{363}</span> +<p>"Praise becomes thee, empire becomes thee; to thee be virtue and +glory for ever and ever. Amen."</p> +<p>[SALVUM FAC POPULUM tuum, Domina, ut simus participes +hæreditatis Filii tui,</p> +<p>Et rege nos et custodi nos in æternum.</p> +<p>Dignare, Dulcis Maria, mine et semper nos sine delicto +conservare. Miserere, Pia, nobis! miserere nobis! Fiat misericordia +tua magna nobiscum, quia in te, Virgo Maria, confidimus. In te, +Dulcis Maria, speramus, nos defendas in æternum. Te decet +laus, te decet imperium, tibi virtus et gloria in sæcula +sæculorum, Amen.]</p> +<p>Can this by any the most subtle refinement be understood to be a +mere request to her to pray for us?</p> +<p>The Athanasian Creed is employed in the same manner; and it is +very remarkable that the Assumption itself of the Virgin into +heaven is there specified as one of the points to be believed on +pain of losing all hopes of salvation.</p> +<p>"Whosoever will be saved, before all things it is necessary that +he hold firm the faith concerning the Virgin Mary: which except a +man keep whole and undefiled, without doubt he shall perish +everlastingly.... [Quicunque vult salvus esse, ante omnia opus est +ut teneat de Maria firmam fidem.]</p> +<p>"Whom at length He took up (assumpsit) unto heaven, and she +sitteth at the right hand of her Son, not ceasing to pray to her +Son for us. [Quam demum ipse in coelum assumpsit, et sedit ad +dexteram Filii, non cessans pro nobis Filium exorare.]</p> +<p>"This is the faith concerning Mary the Virgin, which except +every one believe faithfully and firmly he cannot be saved." +[Hæc est fides de Maria Virgine: quam nisi quisque fideliter +firmiterque crediderit, salvus esse non poterit.]</p> +<p>In the Litany addressed to her, these sentences are found.</p> +<p>"Holy Mary, whom all things praise and venerate, pray for +us,—be propitious,—spare us, O Lady.</p> +<p>"From all evil deliver us, O Lady.</p> +<p>"In the devastating hour of death, deliver us, O Lady.</p> +<p>"From the horrible torments of hell, deliver us, O Lady.</p> +<p>"We sinners do beseech thee to hear us.</p> +<p>"That thou wouldest vouchsafe to give eternal rest <span class= +"pagenum"><a name="page364" id="page364"></a>{364}</span> to all +the faithful departed, we beseech thee to hear us. &c. +&c."</p> +<div class="poem"> +<div class="stanza"> +<p>[Sancta Maria, quam omnia laudant</p> +<p>Et venerantur, ora pro nobis.</p> +<p>Propitia esto. Parce nobis, Domina.</p> +<p>Ab omni malo libera nos, Domina.</p> +<p>In hora mortis devastante libera nos, Domina.</p> +<p>Ab inferni horribili cruciamine libera nos, Domina.</p> +<p>Peccatores te rogamus, audi nos.</p> +<p>Ut cunctis fidelibus defunctis requiem</p> +<p>Æternam donare digneris, te rogamus, audi nos.]</p> +</div> +</div> +<p>I will add to this catalogue of prayers and praises to the +Virgin, only the translation of one prayer more from the same +canonized Saint; it contains a passage often referred to, but the +existence of which has been denied. It stands, however, in his +works, vol. vi. page 466.</p> +<p>"Therefore, O Empress, and our most benign Lady, by THY RIGHT OF +MOTHER COMMAND thy most beloved Son [JURE MATRIS IMPERA tuo +dilectissimo Filio], our Lord, Jesus Christ, that He vouchsafe to +raise our minds from the love of earthly things to heavenly +desires, who liveth and reigneth."</p> +<hr /> +<p>Now let any man of common understanding and straightforward +principles say, whether any, the most ingenious refinement can +interpret all this to mean merely that Bonaventura invoked the +Virgin Mary to pray for him, or for his fellow-creatures. It looks +as though he were resolved on set purpose to exalt her to an +equality with the Almighty, when we find him not once, not +casually, not in the fervent rapture of momentary excitement, but +deliberately, through one hundred and fifty Psalms, applying to +Mary the very words dictated by the Holy Spirit to the Psalmist, +and consecrated <span class="pagenum"><a name="page365" id= +"page365"></a>{365}</span> to the worship of the one supreme God; +and then selecting the most solemn expressions by which the +Christian Church approaches the Lord of heaven and earth, our +Father, our Saviour, our Sanctifier: employing too the very words +of her most solemn form of belief in the ever-blessed Trinity, and +substituting Mary's name for the God of Christians. On the words, +"By thy right of mother command thy Son," beyond the assertion of +the fact that there they are to this day, I wish to add nothing, +because the very denial of their existence often repeated shows, +that many Roman Catholics themselves regard them as +objectionable.</p> +<p>But, if such a man as Bonaventura, one of the most learned and +celebrated men of his age, could be tempted by the views cherished +by the Church of Rome, to indulge in such language, what can be +fairly expected of the large mass of persons who find that language +published to the world with the highest sanction which their +religion can give, as the work of a man whom the Almighty declared +when on earth, by miracles, to be a chosen vessel, and to be under +the guidance of the Holy Spirit; and of whom they are taught by the +infallible testimony<a id="footnotetag134" name= +"footnotetag134"></a><a href="#footnote134"><sup>134</sup></a> of +his canonization, that he is now reigning with Christ in heaven, +and is himself the lawful and appointed object of religious +invocation. I profess to you that I see no way by which Christians +can hold and encourage this doctrine of the Invocation of Saints, +without at the same time countenancing and cherishing what, were I +to join in such invocation, would stain my soul with the guilt of +idolatry. If the doctrine were confessedly Scriptural, come what +would come, our duty would be to maintain it at all hazards, +<span class="pagenum"><a name="page366" id= +"page366"></a>{366}</span> and to brave every danger rather than +from fear of consequences to renounce what we believe to have come +from God; securing the doctrine at all events, and then putting +forth our very best to guard against its perversion and abuse. But +surely, it well becomes our brethren of the Church of Rome, to +examine with most rigid and unsparing scrutiny into the very +foundation of such a doctrine as this; a doctrine which in its +mildest and most guarded form is considered by a very large number +of their fellow Christians, as a dishonouring of God and of his +Son, our Saviour; and which in its excess, an excess witnessed in +the books of learned and sainted authors, and in the every day +practice of worshippers, seems to be in no wise distinguishable +from the practices of acknowledged polytheism, and pagan worship. +If that foundation, after honest and persevering examination, +approves itself as based sure and deep on the word of God, and the +faith and practice of the apostles and the Church founded by them +from the first, I have not another word to say, beyond a fervent +prayer that the God in whom we trust would pour the bright beams of +his Gospel abundantly into the hearts of all who receive that +Gospel as the word of life. But were they my dying words to my +dearest friend who had espoused that doctrine, I would say to him, +Look well yourself to the foundation, because I am, after long +examination, convinced, beyond a shadow of doubt that the doctrine +and practice of the Invocation of Saints and Angels is as contrary +to the doctrine and practice of the primitive Church, as it is in +direct opposition to the express words of Scripture, and totally +abhorrent from the spirit which pervades the whole of the Old, and +the whole of the New Testament of God's eternal truth.</p> +<blockquote class="footnote"><a id="footnote134" name= +"footnote134"></a><b>Footnote 134:</b><a href= +"#footnotetag134">(return)</a> +<p>Bellarmin, in his Church Triumphant, maintains that in the act +of Canonization, the Church is infallible. Vol. ii. p. 871.</p> +</blockquote> +<span class="pagenum"><a name="page367" id= +"page367"></a>{367}</span> +<hr /> +<h4><a name="sect3-5-4" id="sect3-5-4">SECTION IV.</a>—BIEL, +DAMIANUS, BERNARDINUS DE BUSTIS, BERNARDINUS SENENSIS, &c.</h4> +<p>Unhappily these excesses in the worship of the Virgin Mary are +not confined to Bonaventura, or to his age. We have too many +examples of the same extravagant exaltation of her as an object of +adoration and praise in men, whose station and abilities seemed to +hold them forth to the world as burning and shining lights. Again, +let me repeat, that in thus soliciting your attention to the +doctrines and expressed feelings of a few from among the host of +the Virgin's worshippers, I am far from believing that the +enlightened Roman Catholics in England now are ready to respond to +such sentiments. My desire is that all persons should be made aware +of the excesses into which even celebrated teachers have been +tempted to run, when they once admitted the least inroad to be made +upon the integrity of God's worship; and I am anxious also, without +offence, but with all openness, to caution my countrymen against +encouraging that revival of the worship of the Virgin in England, +to promote which the highest authorities in the Church of Rome have +lately expressed their solicitude, intimating, at the same time, +their regret that the worship of the Virgin at the present time +has, in England, degenerated from its exaltation in former ages, +and that England is now far behind her continental neighbours in +her worship. Though these excessive departures from Gospel truth +and the primitive worship of one God by one Mediator may not be the +doctrines of all who belong to the Church of Rome, yet they are the +tenets of some of her most <span class="pagenum"><a name="page368" +id="page368"></a>{368}</span> celebrated doctors, of men who were +raised to her highest dignities in their lifetime, and solemnly +enrolled by her among the saints of glory after their death. Their +words and their actions are appealed to now in support of similar +tenets and doctrines, though few, in this country at least, are +found to put them forth in all their magnitude and fulness. But +even in their mildest and least startling form these doctrines are +awfully dangerous.</p> +<p>The fact is, that the direct tendency of the worship of the +Virgin, as practically illustrated in the Church of Rome, is to +make GOD himself an object of FEAR, and the VIRGIN an object of +LOVE; to invest Him, who is the Father of mercy and God of all +comfort, with awfulness, and majesty, and with the terrors of +eternal justice, and in direct and striking contrast to array the +Virgin mother with mercy and benignity, and compassionate +tenderness. Christians cannot be too constantly and too carefully +on their guard against doing this wrong to our heavenly Father. His +own inspired word invites us to regard Him not only as the God of +love, but as Love itself. "God is love;" [1 John iv. 8.] and so far +from terrifying us by representations of his tremendous majesty, +and by declarations that we cannot ourselves draw nigh to God; so +far from bidding us to approach Him with our suits and +supplications through mediators whom we should regard as having, +more than our blessed Redeemer, a fellow-feeling with us, and at +the same time resistless influence with Him; his own invitation and +assurance is, "Come unto me, and I will give you rest:" [Matt. xi. +28.] "No one cometh unto the Father but by me:" [John xiv. 6.] "Him +that cometh to me I will <span class="pagenum"><a name="page369" +id="page369"></a>{369}</span> in no wise cast out:" [John vi. 37.] +"Let us come boldly unto the throne of grace, that we may obtain +mercy, and find grace to help in time of need." [Heb. iv. 16.]</p> +<p>How entirely opposed to such passages as these, breathing the +spirit that pervades the whole Bible, are those doctrines which +represent the Virgin Mary as the Mediatrix by whom we must sue for +the divine clemency; as the dispenser of all God's mercies and +graces; as the sharer of God's kingdom, as the fountain of pity, as +the moderator of God's justice, and the appeaser of his wrath. +"Show thyself a mother." "Compel thy Son to have pity." "By thy +right of mother command thy Son." "God is a God of vengeance; but +thou, Mary, dost incline to mercy;" such expressions convey +sentiments and associations shocking to our feelings, and from +which our reason turns away, when we think of God's perfections, +and the full atonement and omnipotent intercession of his Son +Christ our Redeemer. But it must not be disguised, that these are +the very sentiments in which the most celebrated defenders of the +worship of the Virgin, in the Church of Rome, teach their disciples +to acquiesce, and in which they must have themselves fully +acquiesced, if they practised what they taught. It is very painful +to make such extracts as leave us no alternative in forming our +opinions on this point; but it is necessary to do so, otherwise we +may injure the cause of truth by suppressing the reality; a reality +over which there seems to be a strong disposition, in the present +day, in part at least, to draw a veil; an expedient which can only +increase the danger.</p> +<p>The first author, whose sentiments I would request you to weigh, +is Gabriel Biel, a schoolman of great celebrity<a id= +"footnotetag135" name="footnotetag135"></a><a href= +"#footnote135"><sup>135</sup></a>. <span class="pagenum"><a name= +"page370" id="page370"></a>{370}</span> In his thirty-second +lecture, on the Canon of the Mass, he thus expresses himself, +referring to a sermon of St. Bernard, "The will of God was, that we +should have all through Mary.... You were afraid to approach the +Father, frightened by only hearing of Him.... He gave you Jesus for +a Mediator. What could not such a Son obtain with such a Father? He +will surely be heard for his own reverence-sake; for the Father +loveth the Son. But, are you afraid to approach even Him? He is +your brother and your flesh; tempted through all, that He might +become merciful. THIS BROTHER MARY GAVE TO YOU. But, perhaps, even +in Him you fear the divine Majesty, because, although He was made +man, yet He remained God. You wish to have an advocate even to Him. +Betake yourself to Mary. For, in Mary is pure humanity, not only +pure from all contamination, but pure also by the singleness of her +nature<a id="footnotetag136" name="footnotetag136"></a><a href= +"#footnote136"><sup>136</sup></a>. Nor should I, with any doubt +say, she too will be heard for her own reverence-sake. The Son, +surely, will hear the Mother, and the Father will hear the +Son."</p> +<blockquote class="footnote"><a id="footnote135" name= +"footnote135"></a><b>Footnote 135:</b><a href= +"#footnotetag135">(return)</a> +<p>Tubingen, 1499. Gabriel Biel, born at Spires about A.D. 1425, +was in A.D. 1484 appointed the first Professor of Theology in the +then newly founded University of Tubingen. He afterwards retired to +a monastery, and died A.D. 1495.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote136" name= +"footnote136"></a><b>Footnote 136:</b><a href= +"#footnotetag136">(return)</a> +<p>This is a very favourite argument in the present day, often +heard in the pulpits on the Continent.</p> +</blockquote> +<p>In his 80th lecture, the same author comments on this prayer, +which is still offered in the service of the Mass:</p> +<p>"Deliver us, we beseech thee, O Lord, from all evils past, +present, and future; and by the intercession of the blessed and +glorious ever-virgin mother of God, Mary, with thy blessed +apostles, Peter and Paul, and Andrew, and all saints, mercifully +grant peace in our days, that, aided by the help of thy mercy, we +may be both ever <span class="pagenum"><a name="page371" id= +"page371"></a>{371}</span> free from sin, and free from all +disquietude. Through the same our Lord, &c."</p> +<p>On this prayer Biel observes, "Again we ask, in this prayer, the +defence of peace; and since we cannot, nor do we presume to obtain +this by our own merit, ... therefore, in order to obtain this, we +have recourse, in the second part of this prayer, to the suffrages +of all his saints, whom He hath constituted, in the court of his +kingdom, as our mediators, most acceptable to himself, whose +prayers his love does not reject. But, of them, we fly, in the +first place, to the most blessed Virgin, the Queen of Heaven, to +whom the King of kings, the heavenly Father, has given the half of +his kingdom; which was signified in Hester, the queen, to whom, +when she approached to appease king Asuerus, the king said to her, +Even if thou shalt ask the half of my kingdom, it shall be given +thee. So the heavenly Father, inasmuch as He has justice and mercy +as the more valued possessions of his kingdom, RETAINING JUSTICE TO +HIMSELF, GRANTED MERCY to the Virgin Mother. We, therefore, ask for +peace, by the intercession of the blessed and glorious Virgin." +[Cum habeat justitiam et misericordiam tanquam potiora regni sui +bona, justitia sibi retenta, misericordiam Matri Virgini +concessit.]</p> +<p>The very same partition of the kingdom of heaven, is declared to +have been made between God himself and the Virgin by one who was +dignified by the name of the "venerable and most Christian Doctor," +John Gerson<a id="footnotetag137" name= +"footnotetag137"></a><a href="#footnote137"><sup>137</sup></a>, who +died in 1429; excepting that, instead of justice and mercy, Gerson +mentions power and mercy as the two parts of which God's kingdom +consists, and that, whilst power remained with the Lord, the part +of mercy ceded "to the mother of Christ, and the reigning +<span class="pagenum"><a name="page372" id= +"page372"></a>{372}</span> spouse; hence, by the whole Church, she +is saluted as Queen of Mercy."</p> +<blockquote class="footnote"><a id="footnote137" name= +"footnote137"></a><b>Footnote 137:</b><a href= +"#footnotetag137">(return)</a> +<p>Paris, 1606. Tract iv. Super "Magnificat," part iii. p. 754. See +Fabricius, vol. iii. p. 49. Patav. 1754.</p> +</blockquote> +<p>I would next refer to a writer who lived four centuries before +Biel, but whose works received the papal sanction so late as the +commencement of the seventeenth century, Petrus Damianus, Cardinal +and Bishop. His works were published at the command of Pope Clement +VIII., who died A.D. 1604, and were dedicated to his successor, +Paul V., who gave the copyright for fifteen years to the Editor, +Constantine Cajetan, A.D. 1606. I will quote only one passage from +this author. It is found in his sermon on the nativity of the +Virgin, whom he thus addresses: "Nothing is impossible with thee, +with whom it is possible to restore those in despair to the hope of +blessedness. For how could that authority, which derived its flesh +from thy flesh, oppose thy power? For thou approachest before that +golden altar of human reconciliation not only asking, but +commanding; a mistress, not a handmaid." [Accedis enim ante illud +aureum humanæ reconciliationis altare, non solum rogans, sed +imperans; Domina, non ancilla. Paris, 1743. vol. ii. p. 107. Serm. +44.]</p> +<p>I must now solicit your attention to the sentiments of two +writers, whose partial identity of name has naturally led, in some +instances, to the one being mistaken for the other, Bernardinus de +Bustis, and Bernardinus Senensis. Bernardinus de Bustis, +[Fabricius, vol. i. 215.] in the country of Milan, was the +celebrated author of the "Office of the Immaculate Conception of +the Blessed Virgin," which was confirmed by the bull of Sixtus the +Fourth, and has since been celebrated on the 8th of December.</p> +<p>He composed different works in honour of the Virgin, +<span class="pagenum"><a name="page373" id= +"page373"></a>{373}</span> to one of which he gave the title +"Mariale." In this work, with a great variety of sentiments of a +similar tendency, he thus expresses himself:—</p> +<p>"Of so great authority in the heavenly palace is that empress, +that, omitting all other intermediate saints, we may appeal to her +from every grievance.... With confidence, then, let every one +appeal to her, whether he be aggrieved by the devil, or by any +tyrant, or by his own body, or by divine justice;" [Cologne, 1607. +Part iii. Serm. ii. p. 176.] and then, having specified and +illustrated the three other sources of grievance, he thus proceeds: +"In the fourth place, he may APPEAL TO HER, if any one feels +himself AGGRIEVED BY THE JUSTICE OF GOD [Licet ad ipsam appellare, +si quis a Dei justitia se gravari sentit.] ... That empress, +therefore, Hester, was a figure of this empress of the heavens, +with whom God divided his kingdom. For, whereas God has justice and +mercy, He retained justice to himself to be exercised in this +world, and granted mercy to his mother; and thus, if any one feels +himself to be aggrieved in the court of God's justice, let him +appeal to the court of mercy of his mother." [Ideo si quis sentit +se gravari in foro justitiæ Dei, appellet ad forum +misericordiæ matris ejus.]</p> +<p>For one moment, let us calmly weigh the import of these +words:—Is it any thing short of robbing the Eternal Father of +the brightest jewel in his crown, and sharing his glory with +another? Is it not encouraging us to turn our eyes from the God of +mercy as a stern and ruthless judge, and habitually to fix them +upon Mary as the dispenser of all we want for the comfort and +happiness of our souls?</p> +<p>In another place, this same author thus exalts Mary:</p> +<p>"Since the Virgin Mary is mother of God, and God is her Son; and +every son is naturally inferior to his <span class= +"pagenum"><a name="page374" id="page374"></a>{374}</span> mother, +and subject to her; and the mother is preferred above, and is +superior to her son, it follows that the blessed Virgin is herself +superior to God, and God himself is her subject, by reason of the +humanity derived from her;" [Part ix. Serm. ii. p. 605.] and again. +"O the unspeakable dignity of Mary, who was worthy to command the +Commander of all." [Part xii. Serm, ii. p. 816.]</p> +<p>I will detain you by only one more quotation from this famed +Doctor. It appears to rob God of his justice and power, as well as +of his mercy; and to turn our eyes to Mary for the enjoyment of all +we can desire, and for safety from all we can dread. Would that +Bernardine stood alone in the propagation of such doctrines. "We +may say, that the blessed Virgin is chancellor in the court of +heaven. For we see, that in the chancery of our lord the pope, +three kinds of letters are granted: some are of simple justice, +others are of pure grace, and the third mixed, containing justice +and grace.... The third chancellor is he to whom it appertains to +give letters of pure grace and mercy. And this office hath the +blessed Virgin; and therefore she is called the mother of grace and +mercy: but those letters of mercy she gives only in the present +life. For, to some souls, as they are departing, she gives letters +of pure grace; to others, of simple justice; and to others, mixed, +namely, of justice and grace. For some were very much devoted to +her, and to them she gives letters of pure grace, by which she +COMMANDS, that glory be given to them without any pain of +purgatory: others were miserable sinners, and not devoted to her, +and to them she gives letters of simple justice, by which she +COMMANDS that condign vengeance be done upon them; others were +lukewarm and remiss in devotion, and to them she gives letters of +justice and grace, by which <span class="pagenum"><a name="page375" +id="page375"></a>{375}</span> she COMMANDS that grace be given to +them, and yet, on account of their negligence and sloth, some pain +of purgatory be also inflicted on them." [Part xii. Serm. ii. On +the twenty-second excellence, p. 825.]</p> +<p>The only remaining author, to whom I will at present refer you, +is a canonized saint, Bernardinus Senensis. A full account of his +life, his miracles, and his enrolment among the saints in heaven, +is found in the Acta Sanctorum, vol. v. under the 20th of May, the +day especially dedicated to his honour. Eugenius IV. died before +the canonization of Bernardine could be completed: the next pope, +Nicholas V. on Whitsunday 1450, in full conclave, enrolled him +among the saints, to the joy, we are told, of all Italy. In 1461, +Pius the Second said that Bernardine was taken for a saint even in +his lifetime; and, in 1472, Sixtus IV. issued a bull, in which he +extols the saint, and authorizes the translation of his body into a +new church, dedicated, as others had been, to his honour.</p> +<p>This Bernardine is equally explicit with others, in maintaining, +that all the blessings which Christians can receive on earth are +dispensed by Mary; that her princedom equals the princedom of the +Eternal Father; that all are her servants and subjects, who are the +subjects and servants of the Most High; that all who adore the Son +of God should adore his virgin-mother, and that the Virgin has +repaid the Almighty for all that He has done for the human race. +Some of these doctrines were to me quite startling; I was not +prepared for them; but I have been assured they find an echo in the +pulpits in many parts of the continent. Very few quotations will +suffice. [Opera, per John de la Haye. Paris, 1636. Five volumes +bound in two.]</p> +<span class="pagenum"><a name="page376" id= +"page376"></a>{376}</span> +<p>"As many creatures do service to the glorious Mary, as do +service to the Trinity.... For he who is the Son of God, and of the +blessed Virgin, wishing (so to speak) to make, in a manner, the +princedom of his mother equal to the princedom of his father, he +who was God, served his mother on earth. Moreover, this is true, +all things, even the Virgin, are servants of the divine empire; and +again, this is true, all things, even God, are servants of the +empire of the Virgin." [Vol. iv. Serm. v. c. vi. p. 118.]</p> +<p>"Therefore, all the angelic spirits are the ministers and +servants of this glorious Virgin." [Serm. iii. c. iii. p. 104.]</p> +<p>"To comprise all in a brief sentence, I do not doubt that God +made all the liberations and pardons in the Old Testament on +account of the reverence and love of this blessed maid, by which +God preordained from eternity, that she should be, by +predestination, honoured above all his works. On account of the +immense love of the Virgin, as well Christ himself, as the whole +most blessed Trinity, frequently grants pardon to the most wicked +sinners." [Serm. v. c. ii. p. 116.]</p> +<p>"By the law of succession, and the right of inheritance, the +primacy and kingdom of the whole universe is due to the blessed +Virgin. Nay, when her only Son died on the cross, since He had no +one on earth to succeed Him of right, his mother, by the laws of +all, succeeded, and by this acquired the principality of all. +[Serm. v. c. vii. p. 118.] ... But, of the monarchy of the +universe, Christ never made any testamentary bequest, because that +could never be done without prejudice to his mother. Moreover, HE +KNEW THAT A MOTHER CAN ANNUL THE <span class="pagenum"><a name= +"page377" id="page377"></a>{377}</span> WILL OF HER SON, IF IT BE +MADE TO THE PREJUDICE OF HERSELF." [Insuper noverat quod potest +mater irritare Filii testamentum si in sui præjudicium sit +confectum.—P. 118.]</p> +<p>"The Virgin Mother<a id="footnotetag138" name= +"footnotetag138"></a><a href="#footnote138"><sup>138</sup></a>, +from the time she conceived God, obtained a certain jurisdiction +and authority in every temporal procession of the Holy Spirit, so +that no creature could obtain any grace of virtue from God except +according to the dispensation of his Virgin mother<a id= +"footnotetag139" name="footnotetag139"></a><a href= +"#footnote139"><sup>139</sup></a>. As through the neck the vital +breathings descend from the head into the body, so the vital graces +are transfused from the head Christ into his mystical body, through +the Virgin. I fear not to say, that this Virgin has a certain +jurisdiction over the flowing of all graces. And, because she is +the mother of such a Son of God, who produces the Holy Spirit; +THEREFORE, ALL THE GIFTS, VIRTUES, AND GRACES OF THE HOLY SPIRIT +ARE ADMINISTERED BY THE HANDS OF HERSELF, TO WHOM SHE WILL, WHEN +SHE WILL, HOW SHE WILL, AND IN WHAT QUANTITY SHE WILL." [Serm. v. +p. 119.]</p> +<blockquote class="footnote"><a id="footnote138" name= +"footnote138"></a><b>Footnote 138:</b><a href= +"#footnotetag138">(return)</a> +<p>Serm. v. c. viii. and Serm. vi. c. ii. p. 120 and 122. There is +an omission (probably by an error of the press) in the first +passage, which the second enables us to supply.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote139" name= +"footnote139"></a><b>Footnote 139:</b><a href= +"#footnotetag139">(return)</a> +<p>This writer is constantly referring to St. Bernard's doctrine, +"No grace comes from heaven upon the earth, but what passes through +the hands of Mary."</p> +</blockquote> +<p>"She is the queen of mercy, the temple of God, the habitation of +the Holy Spirit, always sitting at the right hand of Christ in +eternal glory. Therefore she is to be venerated, to be saluted, and +to be adored with the adoration of hyperdulia. And therefore she +sits at the right hand of the King, that as often as you adore +Christ the king you may adore also the mother of Christ." [Serm. +vi. p. 121.]</p> +<p>"The blessed Virgin Mary alone has done more for <span class= +"pagenum"><a name="page378" id="page378"></a>{378}</span> God; or +as much (so to speak) as God hath done for the whole human race. +For I verily believe that God will grant me indulgence if I now +speak for the Virgin. Let us gather together into one what things +God hath done for man, and let us consider what satisfaction the +Virgin Mary hath rendered to the Lord." Bernardine here enumerates +many particulars, placing one against the other, which for many +reasons I cannot induce myself to transfer into these pages, and +then he sums up the whole thus: "Therefore, setting each individual +thing one against another, namely, what things God had done for +man, and what things the blessed Virgin has done for God, you will +see that Mary has done more for God, than God has for man; so that +thus, on account of the blessed Virgin, (whom, nevertheless, He +himself made,) God is in a certain manner under greater obligations +to us than we are to Him." [Serm. vi. p. 120.]</p> +<p>The whole treatise he finishes with this address to the +Virgin:—</p> +<p>"Truly by mere babbling are we uttering these thy praises and +excellences; but we suppliantly pray thy immense sweetness. Do +thou, by thy benignity, supply our insufficiencies, that we may +worthily praise thee through the endless ages of ages. Amen."</p> +<p>In closing these brief extracts I would observe, that by almost +every writer in support of the worship of the Virgin, an appeal is +made to St. Bernard<a id="footnotetag140" name= +"footnotetag140"></a><a href="#footnote140"><sup>140</sup></a> as +their chief authority. Especially is the following passage quoted +by many, either whole or in part, at almost every turn of their +argument:—</p> +<blockquote class="footnote"><a id="footnote140" name= +"footnote140"></a><b>Footnote 140:</b><a href= +"#footnotetag140">(return)</a> +<p>The present Pope, in the same manner, refers to him in his +Encyclical Letter.—A.D. 1840.</p> +</blockquote> +<p>"If thou art disturbed by the heinousness of thy crimes, and +confounded by the foulness of thy conscience, <span class= +"pagenum"><a name="page379" id="page379"></a>{379}</span> if +terrified by the horror of judgment thou begin to be swallowed up +in the gulf of despair, think of Mary, invoke Mary; let her not +depart from thy heart, let her not depart from thy mouth. For +whilst thinking of her, thou dost not err; imploring her, thou dost +not despair; following her, thou dost not lose thy way; whilst she +holds thee, thou dost not fall; whilst she protects thee, thou dost +not fear; whilst she is thy leader, thou art not wearied; whilst +she is favourable, thou reachest thy end<a id="footnotetag141" +name="footnotetag141"></a><a href= +"#footnote141"><sup>141</sup></a>."</p> +<blockquote class="footnote"><a id="footnote141" name= +"footnote141"></a><b>Footnote 141:</b><a href= +"#footnotetag141">(return)</a> +<p>See Bern. Sen. vol. iv. p. 124. The passage is found in Bernard, +Paris, 1640. p. 25.</p> +</blockquote> +<p>If the Virgin Mary is thus regarded as the source and well-head +of all safety and blessing, we cannot wonder, that glory and praise +are ascribed in the selfsame terms to her as to the Almighty. +Cardinal Bellarmin closes the several portions of his writings with +"Praise to God and the blessed Virgin Mary<a id="footnotetag142" +name="footnotetag142"></a><a href= +"#footnote142"><sup>142</sup></a>." It is painful to reflect, that +either the highest glory, due to that God who will not share his +glory with another, is here ascribed to one of the creatures of his +hand (however highly favoured and full of grace), or else that to +the most high God is ascribed an inferior glory and praise, such as +it is lawful for us to address to an exalted fellow-creature. +Surely the only ascription fitting the lips and the heart of those +who have been enlightened by the bright beams of Gospel truth, is +Glory to God alone through Christ his Son.</p> +<blockquote class="footnote"><a id="footnote142" name= +"footnote142"></a><b>Footnote 142:</b><a href= +"#footnotetag142">(return)</a> +<p>Such ascriptions are very common. Joannes de Carthagena, a most +voluminous writer of homilies, adopts this as the close of his +sections: "Praise and glory to the Triune God, to the Humanity of +Christ, to the Blessed Virgin Mary his mother, and to St. Joseph +her dearest spouse."—Catholic Homilies on the Sacred Secrets +of the Mother of God, and Joseph, p. 921. Paris, 1615.</p> +</blockquote> +<span class="pagenum"><a name="page380" id= +"page380"></a>{380}</span> +<hr /> +<h4><a name="sect3-5-5" id="sect3-5-5">SECTION V.—MODERN +WORKS OF DEVOTION AMONG ROMAN CATHOLICS.</a></h4> +<p>It may perhaps be surmised, that the authors referred to in the +last section lived many years ago, and that the sentiments of the +faithful members of the Church of Rome have undergone material +changes on these points. Assurances are given on every side, that +the invocation of the saints and of the Virgin is nothing more than +a request, that they would intercede with God, and implore his +mercy for the suppliants. But whatever implicit reliance we may +place on the good faith with which these declarations are made, we +can discover no new key by which to interpret the forms of prayer +and praise satisfactorily. Confessedly there are no changes in the +authorized services. We discover no traces of change in the worship +of private devotion. The Breviary and Missal contain the same +offices of the Virgin Mary as in former days. The same sentiments +are expressed towards her in public; the same forms of +devotion<a id="footnotetag143" name="footnotetag143"></a><a href= +"#footnote143"><sup>143</sup></a>, both in prayer and praise, are +prepared for the use of individuals in their daily exercises. +Whatever meaning is to be attached to the expressions employed, the +prevailing expressions themselves remain the same as we found them +to have been in past ages.</p> +<blockquote class="footnote"><a id="footnote143" name= +"footnote143"></a><b>Footnote 143:</b><a href= +"#footnotetag143">(return)</a> +<p>Works of this character abound in every place, where Catholic +books may be purchased.</p> +</blockquote> +<p>Since I made these extracts from the learned and celebrated +doctors and canonized saints of former ages, my attention has been +invited to the language now <span class="pagenum"><a name="page381" +id="page381"></a>{381}</span> used in forms of devotion, the spirit +of which implies similar views of the power and love of the Virgin +Mary, as the fountain of mercies to mankind, and the dispenser of +every heavenly blessing.</p> +<p>At the head of these modern works, I was led to read over again +the encyclical letter of the present sovereign pontiff, from the +closing sentences of which I have already made extracts. And +referring his words to a test which we have more than once applied +in a similar case—that of changing the name of the person, +and substituting the name of God, or his blessed Son, I cannot see +how the spirit of his sentiments falls in the least below the +highest degree of religious worship. His words, in the third +paragraph of his letter, as they appear in the Laity's Directory +for 1833, are these:—</p> +<p>"But having at length taken possession of our see in the Lateran +Basilic according to the custom and institution of our +predecessors, we turn to you without delay, venerable brethren, and +in testimony of our feelings towards you, we select for the date of +our letter this most joyful day on which we celebrate the solemn +festival of the most blessed Virgin's triumphant assumption into +heaven, that she who has been through every great calamity our +patroness and protectress, may WATCH OVER US WRITING TO YOU, AND +LEAD OUR MIND BY HER HEAVENLY INFLUENCE to those counsels which may +prove most salutary to Christ's flock."</p> +<p>Let us substitute for the name of Mary, the holiest of all, The +Eternal Spirit of Jehovah Himself; and will not these words be a +proper vehicle of the sentiments of a Christian pastor? Let us fix +upon Christmas-day, or Easter, or Holy Thursday, and what word +expressive <span class="pagenum"><a name="page382" id= +"page382"></a>{382}</span> of gratitude for past mercies to the +supreme Giver of all good things, or of hope and trust in the +guidance of the Spirit of counsel, and wisdom, and +strength—of the most High God, who alone can order the wills +and ways of men—might not a bishop of Christ's flock take +from this declaration of the Sovereign Pontiff, and use in its +first and natural sense, when speaking of the Lord Jehovah Himself? +"We select for the date of our letter this most joyful day on which +we celebrate the solemn festival of the most blessed Redeemer's +nativity, (or glorious resurrection, or ascension,) that He who has +been through every great calamity our patron and protector, may +watch over us writing to you, and lead our mind by his heavenly +influence to those counsels which may prove most salutary to +Christ's flock."</p> +<p>In these sentiments of the present Pope there is no allusion (as +there is in the other clause) to Mary's prayers and intercessions. +Looking to and weighing the words employed, and as far as words can +be relied upon as interpreters of the thoughts, looking to the +spirit of his profession, only one inference can be fairly drawn. +However direct and immediate the prayers of the suppliants may be +to the Virgin for her protection and defence from all dangers, +spiritual and bodily, and for the guidance of the inmost thoughts +in the right way, (blessings which we of the Anglican Catholic +Church, following the footsteps of the primitive flock of Christ, +have always looked for at the hand of God Almighty only, to be +granted by Him for the sake of his blessed Son,) such petitioners +to Mary would be sanctioned to the utmost by the principles and +example of the present Roman Pontiff.</p> +<p>We have already, when examining the records of <span class= +"pagenum"><a name="page383" id="page383"></a>{383}</span> the +Council of Chalcedon, compared the closing words of this encyclical +letter with the more holy and primitive aspirations of the Bishops +of Rome and Constantinople in those earlier days; and the +comparison is striking between the sentiments now expressed in the +opening parts of the same letter, and the spirit of the collects +which were adopted for the use of the faithful, before the +invocation of saints and of the Virgin had gained its present +strong hold in the Church of Rome. For example, a collect at +Vespers teaches us to pray to God as the source from whom all holy +desires and all good counsels proceed [Hiem. 149.]; and on the +fifth Sunday after Easter this prayer is offered: "O God, from whom +all good things do come, grant, we pray Thee, that by thy +inspiration we may think those things that be good; and by thy +guidance may perform the same;" whilst on the fifth Sunday after +the Epiphany, in a collect, the spirit of which is strongly +contrasted with the sentiments in both parts of this encyclical +letter, God is thus addressed: "We beseech thee, O Lord, with thy +continual pity, guard thy family, that, leaning on the sole hope of +heavenly grace, it may ever be defended by thy protection." [Ut +quæ in <i>sola</i> spe gratiæ coelestis innititur, tua +semper protectione muniatur.—Hiem, 364. "Let us raise our +eyes to the Blessed Virgin, who is our greatest hope, yea, the +entire ground of our hope."]</p> +<p>Similar materials are abundant. A whole volume, indeed, might +readily be composed consisting solely of rules and instructions, +confessions and forms of prayer, appertaining to the Virgin and the +Saints, published by authority at the present day, both in our +country and on the Continent, for the use of our Roman Catholic +<span class="pagenum"><a name="page384" id= +"page384"></a>{384}</span> brethren; but to which the word of God, +and the doctrine and practice of the primitive Church, are in our +estimation as much opposed as to the prayers of Bonaventura, or to +the doctrine of either of the Bernardins. It would, however, be +unprofitable to dwell on this subject at any great length. I will, +therefore, only briefly refer to two publications of this sort, to +which my own attention has been accidentally drawn: "The Imitation +of the Blessed Virgin,"<a id="footnotetag144" name= +"footnotetag144"></a><a href="#footnote144"><sup>144</sup></a> and +"The Little Testament of the Holy Virgin."<a id="footnotetag145" +name="footnotetag145"></a><a href= +"#footnote145"><sup>145</sup></a></p> +<blockquote class="footnote"><a id="footnote144" name= +"footnote144"></a><b>Footnote 144:</b><a href= +"#footnotetag144">(return)</a> +<p>"The Imitation of the Blessed Virgin, composed on the plan of +the Imitation of Christ. London, 1816. Approved by T.R. Asselini, +Doctor of Sorbonne, last Bishop of Boulogne. From the French."</p> +</blockquote> +<blockquote class="footnote"><a id="footnote145" name= +"footnote145"></a><b>Footnote 145:</b><a href= +"#footnotetag145">(return)</a> +<p>"The Little Testament of the Holy Virgin, translated from the +French, and revised by a Catholic Priest. Third Edition. Dublin, +1836."</p> +</blockquote> +<p>The first professes to be "composed on the plan of the +'Imitation of Christ.'" This is, in itself, highly objectionable; +its tendency is to exalt Mary, by association, to the same place in +our hearts and minds, which Thomas à Kempis had laboured, in +his "Imitation of Christ," to secure for the Saviour; and it +reminds us of the proceedings of Bonaventura, who wrote psalms to +the honour of the Virgin after the manner which David used in his +hymns to the Lord of Glory. In this work we read the following +prayer to the Virgin, which seems to be stained with the error, the +existence of which elsewhere we have already noticed, of +contrasting the justice and the stern dealings even of the Saviour, +with the mercy, and loving-kindness, and fellow-feeling of Mary; +making God an object of fear, Mary an object of love.</p> +<p>"Mother of my Redeemer, O Mary, in the last moments <span class= +"pagenum"><a name="page385" id="page385"></a>{385}</span> of my +life, I implore thy assistance with more earnestness than ever. I +find myself, as it were, placed between heaven and hell. Alas! what +will become of me, if thou do not exert, in my behalf, thy powerful +influence with Jesus?... I die with SUBMISSION since JESUS has +ORDAINED it; but notwithstanding the natural horror which I have of +death, I die with PLEASURE, because I die under THY protection." +[Chap. xiii. p. 344.]</p> +<p>In the fourteenth chapter the following passage occurs: "It is +giving to the blessed Virgin a testimony of love particularly dear +and precious to her, to make her holy spouse Joseph the first +object of our devotion, next to that which consecrates us to her +service.... The name of Joseph is invoked with singular devotion by +all the true faithful. They frequently join it with the sacred +names of Jesus and Mary. Whilst Jesus and Mary lived at Nazareth, +if we had wished to obtain some favour from them, could we have +employed a more powerful protector than St. Joseph? Will he now +have less power and credit? GO THEREFORE TO JOSEPH, (Gen. xli. 55.) +that he may intercede for you. Whatever favour you ask, God will +grant it you at his request.... Go to Joseph in all your +necessities; but especially to obtain the grace of a happy death. +The general opinion that he died in the arms of Jesus and Mary has +inspired the faithful with great confidence, that, through his +intercession, they will have an end as happy and consoling as his. +In effect, it has been remarked, that it is particularly at the +hour of death that those who have been during their life careful to +honour this great saint, reap the fruit of their devotion." [P. +347.]</p> +<p>In this passage the unworthy idea, itself formed on a groundless +tradition, is introduced of paying reverence <span class= +"pagenum"><a name="page386" id="page386"></a>{386}</span> to one +saint, in order to gratify and conciliate another. Joseph must be +especially honoured in order to do what is most acceptable to Mary. +Surely this tends to withdraw the mind from that habitual reference +of all our actions immediately to God, which the primitive teachers +were so anxious to cultivate in all Christians.</p> +<p>In the "Little Testament of the Holy Virgin," the following (p. +46) is called, "A Prayer to the blessed Virgin." Can any words +place more on an entire level with each other, the eternal Son of +God and the Virgin? "Jesus and Mary?!"</p> +<p>"O Mary! what would be our poverty and misery if the Father of +Mercies had not drawn you from his treasury to give you to earth! +Oh! my Life and Consolation, I trust and confide in your holy name. +My heart wishes to love you; my mouth to praise you; my mind to +contemplate you; my soul sighs to be yours. Receive me, defend me, +preserve me; I cannot perish in your hands. Let the demons tremble +when I pronounce your holy name, since you have ruined their +empire; but we shall say with Saint Anselm, that he does not know +God, who has not an idea sufficiently high of your greatness and +glory. We shall esteem it the greatest honour to be of the number +of your servants. Let your glory, blessed Mother, be equal to the +extent of your name; reign, after God, over all that is beneath +God; but, above all, reign in my heart; you will be my consolation +in suffering, my strength in weakness, my counsel in doubt. At the +name of Mary my hope shall be enlightened, my love inflamed. Oh! +that I could deeply engrave the dear name on every heart, suggest +it to every tongue, and make all celebrate it with me. Mary! sacred +name, under which no one <span class="pagenum"><a name="page387" +id="page387"></a>{387}</span> should despair. Mary! sacred name, +often assaulted, but always victorious. Mary! it shall be my life, +my strength, my comfort! Every day shall I envoke IT AND THE DIVINE +NAME OF JESUS. The Son will awake the recollection of the mother, +and the mother that of the Son. JESUS AND MARY! this is what my +heart shall say at the last hour, if my tongue cannot; I shall hear +them on my death bed,—they shall be wafted on my expiring +breath, and I with them, to see THEM, know THEM, bless and love +THEM for eternity. Amen."</p> +<p>There may, perhaps, be a reasonable ground for our hoping that +these are not the sentiments entertained by the enlightened Roman +Catholics of our country and age. Any one has a full right to say, +"These are productions of individuals for which we and the Church +to which we belong are not responsible, any more than the Church of +England is responsible for all doctrines and sentiments expressed +by writers in her communion! Even the sentiments above referred to +of the present reigning pope, you have no right to allege as the +doctrines of the Church!" But I would again venture to suggest to +every one, who would thus speak, the duty of ascertaining for +himself, whether the sentiments of those who at present fill the +highest places, and which fully justify these devotional exercises +and prayers to the Virgin and the Saints, be not themselves fully +justified by the authorized ritual of the Roman Church. On this +point are supplied, even in this volume, materials sufficiently +diversified and abundant in quantity to enable any one to form a +correct judgment.</p> +<p>By two brief extracts I will now bring this branch of our +inquiry to a close. The first is from the concluding paragraphs of +a discourse lately delivered and <span class="pagenum"><a name= +"page388" id="page388"></a>{388}</span> published. In principle, +the sentiments here professed apparently admit not only of being +identified with those of the authorized services of the Church of +Rome, but also, though not so naked and revolting in appearance as +the doctrines of Bonaventura, Biel, and the two Bernardins, yet in +reality they equally depart from the simplicity of the Gospel, and +are equally at direct variance with that, its first and its last +principle, ONE GOD AND ONE MEDIATOR BETWEEN GOD AND MEN, THE MAN +CHRIST JESUS.</p> +<p>"Remember that this day you have put yourselves and your +families under the protection of the ever-blessed Mother of God, +and Her chaste Spouse, St. Joseph; of those who were chosen of God +to protect the infancy of Jesus from the danger by a persecuting +world. ENTREAT THEM TO PROTECT YOU AND YOURS FROM THE PERILS of a +seducing and ensnaring world; to plead your interests in heaven, +and secure by their intercession your everlasting crown. Loudly +proclaim the praises of your heavenly Queen, but at the same time +turn Her power to your everlasting advantage by your earnest +supplications to HER." (See Appendix.)</p> +<p>The other extract, which sanctions to the full whatever +offerings of praise and ascriptions of glory we have found +individuals making to the Virgin and to Saints, is from an +announcement in, I believe, the last English edition of the Roman +Breviary published, in its present form, under the sanction of the +Pope himself.</p> +<p>"To those who devoutly recite the following prayer after the +office, Pope Leo the Tenth hath granted pardon (indulsit) for the +defects and faults in celebrating it, contracted by human +frailty.</p> +<p>"To the most holy and undivided Trinity; to the manhood +<span class="pagenum"><a name="page389" id= +"page389"></a>{389}</span> of our crucified Lord Jesus Christ; to +the fruitful spotlessness of the most blessed and most glorious and +ever-Virgin Mary; and to the entire body of all the Saints, be +eternal praise, honour, virtue, and glory, from every creature, and +to us remission of all sins, through endless ages of ages. Amen." +[Norwich, 1830. Æst.]</p> +<p>On the indulgence for pardon given by Pope Leo the Tenth, more +than 300 years ago, for such defects and faults in celebrating a +religious service as may be contracted by human frailty; and on the +fact of the notification of that indulgence being retained, and set +forth so prominently in the service books at the present day, I +will say nothing. Whatever associations may be raised in our minds +by these circumstances, the subject does not fall within our +present field of inquiry. But to join the Holy Trinity with the +Virgin Mother, and all the Saints in one and the same ascription of +ETERNAL PRAISE, HONOUR, and GLORY, is as utterly subversive of the +integrity of primitive Christian Worship, as it is repugnant to the +plainest sense of holy Scripture, and derogatory to the dignity of +that Supreme Being, who declares Himself to be a jealous God.</p> +<p>It has, indeed, been maintained that such ascriptions of glory +and praise jointly to God and his Saints, is sanctioned by the +language of our blessed Saviour Himself when He speaks of his +having given his glory to his disciples [John xvii. 22.], and of +his second advent, when He shall come in his own glory, and in his +Father's, and of the holy angels. [Luke ix. 26.] But between the +two cases there is no analogy whatever; the inference is utterly +fallacious. We know that the Lord of Hosts is the King of glory, +and that his eternal Son shared the glory of his Father before the +foundations <span class="pagenum"><a name="page390" id= +"page390"></a>{390}</span> of the world were laid. We know, too, +that the Almighty has been pleased to create beings of various +degrees and orders, differing from each other in kind or in +excellence according to his supreme will. Among those creatures of +his hand are the angels whom we reverence and love, as his faithful +servants and his ministers to us for good. But when we speak and +think of religious adoration; of giving thanks; and ascribing +eternal glory and honour, we have only one object in our +minds,—the supreme Sovereign Lord of all.</p> +<p>With regard to the gracious words of our Saviour in his prayer +to the Father, on the eve of his death, St. Peter's acts and words +supply us with a plain and conclusive comment. He was himself one +of those to whom Christ had declared that He had given the glory +which his Father had given to Him; and yet when Cornelius fell down +at his feet to worship him, he took him up, saying, "Stand up; I +myself also am a man." [Acts x. 26.] The Saviour was pleased to +impart his glory to his Apostles, dividing to them his heavenly +gifts severally as He willed. We praise Him for those graces which +shone so brightly in them, and we pray to Him to enable us by his +grace to follow them, as they followed his blessed steps. We +reverence their memory, but we give God alone the praise.</p> +<p>As to the other instance, the words of our Lord (assuring us +that the angels should accompany Him at his second advent in their +glory, the glory which He assigned to them in the order of +creation,) no more authorize us to ascribe praise and glory by a +religious act to them, when we praise the God of angels and men, +than would <span class="pagenum"><a name="page391" id= +"page391"></a>{391}</span> the assurance of an inspired apostle, +that "there is one glory of the sun, another glory of the moon, and +another glory of the stars," sanction us in joining those +luminaries in the same ascription of glory with their Almighty +Creator and ours. Just as reasonably would a pagan justify his +worship of the sun, the moon, and the stars, by this passage of +Scripture, as our Roman Catholic brethren would justify themselves +by the former passage in their ascription of praise and glory to +the holy angels, and saints, and the blessed Virgin. We honour the +holy angels, we praise God for the glory which He has imparted to +them, and for the share which He has been pleased to assign to them +in executing his decrees of mercy in the heavenly work of our +salvation; and we pray to HIM to grant that they may by his +appointment succour and defend us on earth, through Jesus Christ +our Lord. But we address no invocation to them; we ascribe no glory +to them as an act of religious worship. By offering thanks and +praise to God He declares that we honour HIM; by offering thanks +and praise, and by ascribing glory and honour to angel, saint, or +virgin, we make them gods.</p> +<span class="pagenum"><a name="page392" id= +"page392"></a>{392}</span> +<hr /> +<h3><a name="conclusion" id="conclusion">CONCLUSION.</a></h3> +<p>We have now, my fellow Christians, arrived at the conclusion of +the task which I proposed to undertake. I have laid before you, to +the utmost of my abilities and means, the result of my inquiry into +the evidence of holy Scripture and primitive antiquity, on the +invocation of saints and angels, and the blessed Virgin Mary. In +this inquiry, excepting so far as was necessary to elucidate the +origin and history of the Roman Catholic tenet of the Assumption of +the Virgin, we have limited our researches to the writers who lived +before the Nicene Council. That Council has always been considered +a cardinal point,—a sort of climacteric in the history of the +early Church. It was the first Council to which all the bishops of +Christendom were summoned; and the influence of its decrees is felt +beneficially in the Catholic Church to this very day. In fixing +upon this Council as our present boundary line, I was influenced by +a conviction, that the large body of Christians, whether of the +Roman, the Anglican, or any other branch of the Church Catholic, +would consent to this as an indisputable axiom,—that what the +Church Catholic did not believe or practise up to <span class= +"pagenum"><a name="page393" id="page393"></a>{393}</span> that date +of her existence upon earth, cannot be regarded as either Catholic +or primitive, or apostolical. Ending with St. Athanasius, (who, +though he was present at that Council, yet brings his testimony +down through almost another half century, his death not having +taken place till A.D. 873, on the verge of his eightieth year,) we +have examined the remains of Christian antiquity, reckoning forward +to that Council from the times of the Apostles. We have searched +diligently into the writings, the sentiments, and the conduct of +those first disciples of our Lord. We have contemplated the words +of our blessed Saviour himself, and the inspired narrative of his +life and teaching. With the same object in view we have studied the +prophets of the Old Testament, and the works of Moses; and we have +endeavoured, at the fountainhead, to ascertain what is the mind and +will of God, as revealed to the world from the day when He made +man, on the question of our invoking the angels and saints to +intercede with Him in our behalf, or to assist and succour us on +the earth. And the result is this:—From first to last, the +voice of God Himself, and the voices of the inspired messengers of +heaven, whether under the patriarchal, the Mosaic, or the Christian +dispensations, the voices too of those maintainers of our common +faith in Christ, who prayed, and taught, in the Church, before the +corruptions of a degenerate world had mingled themselves with the +purity of Christian worship, combine all, in publishing, throughout +the earth, one and the self-same principle, "Pray only to God; draw +nigh to Him alone; invoke no other; seek no other in the world of +spirits, neither angel, nor beatified saint; seek Him, and He will +favourably, with mercy, hear your prayers." To this one +<span class="pagenum"><a name="page394" id= +"page394"></a>{394}</span> principle, when the Gospel announced the +whole counsel of God in the salvation of man, our Lord himself, his +Apostles, and his Church, unite in adding another principle of +eternal obligation,—There is one Mediator between God and +men, the man Christ Jesus; whatsoever the faithful shall ask the +Father in the name of that Mediator, He will grant it to them: He +is ever living to make intercession for those who believe in Him: +Invoke we no other intercessor, apply we neither to saint nor +angel, plead we the merits of no other. Let us lift up our hearts +to God Almighty himself, and make our requests known to Him in the +name, and through the mediation of Christ, and He will fulfil our +desires and petitions as may be most expedient for us; He will +grant to us, in this world, a knowledge of his truth, and in the +world to come life everlasting!</p> +<p>Watching the tide of evidence through its whole progress, we +find it to flow all in this one direction. Here and there indeed +attempts have been made to raise some mounds and barriers of human +structure, in order to arrest its progress, and turn it from its +straight course, but in vain; unchecked by any such endeavours, it +rolls on in one full, steady, strong, and resistless current. Until +we have long passed the Nicene Council, we find no one writer of +the Christian Church, whose remains tell us, that he either himself +invoked saints and angels, and the Virgin Mary, or was at all aware +of any such practice prevailing in Christendom. Suppose, for one +moment, that our doctrine is right; and then we find the whole +tenour of the Old and New Testaments, and the ancient writers, in +their plain meaning, agreeably to the interpretation of the most +learned and unbiassed critics, fully coinciding in every respect +with our view of God being the sole object of invocation, +<span class="pagenum"><a name="page395" id= +"page395"></a>{395}</span> and of the exclusive character of +Christ's intercession, mediation, and advocacy. Suppose, for +another moment, the Roman Catholic theory to be correct, then the +whole general tenour and drift of Scripture must be evaded; the +clearest statements and announcements must be explained away by +subtle distinctions, gratuitous definitions, and casuistical +refinements, altogether foreign from the broad and simple truths of +Revelation; then, too, in ascertaining the sentiments of an author, +not his general and pervading principles, evidenced throughout his +writings, must be appealed to; but casual and insulated expressions +must be contracted or expanded as may best seem to counteract the +impression made by the testimony of those principles. We may safely +ask, Is there such evidence, that the primitive Church offered +invocations to saints and angels, and the Virgin, as would satisfy +us in the case of any secular dispute with regard to ancient usage? +On the contrary, is not the evidence clear to a moral +demonstration, that the offering of such addresses is an innovation +of later days, unknown to the primitive Christians till after the +middle of the fourth century, and never pronounced to be an article +of faith, until the Council of Trent, more than a thousand years +after its first appearance in Christendom, so decreed it.</p> +<p>The tendency, indeed, of some Roman Catholic writings, +especially of late years, is to draw off our minds on these points +from the written word of God, and the testimony of the earliest +Church, and to dwell upon the possibility, the reasonableness of +the doctrines of the Church of Rome in this respect, their +accordance with our natural feelings, and their charitableness. But +in points of such vast moment, in things concerning the soul's +salvation, we can depend with satisfaction and <span class= +"pagenum"><a name="page396" id="page396"></a>{396}</span> without +misgiving, only on the sure word of promise; nothing short of God's +own pledge of his own eternal truth can assure us, that all is +safe. Such substitution of what may appear to us reasonable, and +agreeable to our natural sentiments, and desirable if true, in +place of the assurances of God's revealed Will, may correspond with +the arguments of a heathen philosopher unacquainted with the truth +as it is in Jesus, but cannot satisfy disciples of Him who brought +life and immortality to light by his Gospel. Such questions as +these, "Is there any thing unreasonable in this? Would not this be +a welcome tenet, if true?" well became the lips of Socrates in his +defence before his judges, but are in the strict sense of the word +preposterous in a Christian. With the Christian the first question +is, What is the truth? What is revealed? What has God promised? +What has He taught man to hope for? What has He commanded man to +do? By his own words, by the words and by the example of his +inspired messengers, by the doctrine and practice of his Church, +the witness and interpreter of the truth, how has He directed us to +sue for his mercy and all its blessings? On what foundation, sure +and certain, can we build our hopes that "He will favourably with +mercy hear our prayers?" For in this matter, a matter of spiritual +life and death, we can anchor our hope on no other rock than his +sure word of promise.</p> +<p>That sure word of promise, if I am a faithful believer, I have; +but it is exclusive of any invocation by me of saint, or angel, or +virgin. The pledge of heaven is most solemnly and repeatedly given; +God, who cannot lie, has, in language so plain, that he may run who +readeth it, assured me that if I come to HIMSELF by HIS SON, my +prayer shall not be cast out, my suit shall <span class= +"pagenum"><a name="page397" id="page397"></a>{397}</span> not be +denied, I shall not be sent empty away. In every variety of form +which language can assume, this assurance is ratified and +confirmed. His own revealed will directs me to pray for my +fellow-creatures, and to expect a beneficial effect from the +prayers of the faithful upon earth in my behalf. To pray for them, +therefore, and to seek their prayers, and to wait patiently for an +answer to both, are acts of faith and of duty. And were it also +appointed by God's will to be an act of faith and duty in a +Christian to seek the prayers, and aid, and assistance, of saints +and angels by supplicatingly invoking them, surely the same word of +truth would have revealed that also. Whereas the reverse shows +itself under every diversified state of things, from the opening of +the sacred book to its very last page. The subtle distinction of +religious worship into latria, dulia, and hyperdulia, the refined +classification of prayer under the two heads of direct, absolute, +final, sovereign, on the one hand, and of oblique, relative, +transitory, subaltern, on the other, swell indeed many elaborate +works of casuistry, but are not discoverable in the remains of +primitive Christians, nor in the writings of God's word have they +any place. I cannot find in the inspired Apostles any reference to +the necessity, the duty, the lawfulness, the expediency of our +seeking by prayer the good offices of the holy dead, or of the +angels of light. In their successors the earliest inspired teachers +and pastors of Christ's fold, I seek in vain for any precept, or +example, or suggestion, or incidental allusion looking that way. +Why then should a Christian wish to add to that which God has been +pleased to appoint and to reveal? Why should I attempt to enter +heaven through any other gate than <span class="pagenum"><a name= +"page398" id="page398"></a>{398}</span> that gate which the Lord of +heaven has opened for me? or why should I seek to reach that gate +by any other way than the way which He has made for me; which He +has Himself plainly prescribed to me; in which He has promised that +his word shall be a lantern unto my feet; and along which those +saints and servants of his, who received the truth from his own +lips, and sealed it by their blood, have gone before?</p> +<p>Whenever a maintainer of the doctrine and practice of invoking +the Saints asks me, as we have lately been asked in these words, +"May I not reasonably hope that their prayers will be more +efficacious than my own and those of my friends? And, under this +persuasion, I say to them, as I just now said to you, holy Mary, +holy Peter, holy Paul, pray for me. What is there in reason or +revelation to forbid me to do so?" To this and similar questions +and suggestions, I answer at once, God has solemnly covenanted to +grant the petitions of those who ask HIM for his mercy, in the name +and for the sake of his Son; and in his holy word has, both by +precept and example, taught us in this life to pray for each other, +and to ask each other's prayers [James v. 16; I Tim. ii. 1.]; but +that He will favourably answer the prayers which we supplicate +angels to offer, or which we offer to Himself through the merits +and by the intercession of departed mortals, is no where in the +covenant. Moreover, when God invites me and commands me to approach +Him myself, in the name of his Son, and trusting to his merits, it +is not Christian humility, rather it savours of presumption, and +intruding into those things which we have not seen [Coloss. ii. +18.], to seek to prevail with Him by <span class="pagenum"><a name= +"page399" id="page399"></a>{399}</span> pleading other merits, and +petitioning creatures, however glorious, to interest themselves +with Him in our behalf, angels and saints, of whose power even to +hear us we have no evidence. When Jesus Himself, who knows both the +deep counsels of the Eternal Spirit, and man's wants and weaknesses +and unworthiness, and who loveth his own to the end, pledges his +never-failing word, that whatsoever we ask the Father in his name, +He will give it us, can it be less than an unworthy distrust of his +truth and faithfulness to ask the Father for the merits and by the +intercession of another? and as though in fear lest God should fail +of his promise, or be unmindful of us Himself, to invoke angels and +the good departed to make our wants known unto HIM, and prevail +with HIM to relieve us?</p> +<p>Surely it were wiser and safer to adhere religiously to that one +way which cannot fail, than to adopt for ourselves methods and +systems, for the success of which we have no guarantee; which may +be unacceptable in his sight; and the tendency of which may be to +bring down a curse and not a blessing.</p> +<p>May the great Shepherd and Bishop of souls pour down upon his +Church the abundance of his mercy, preserving those in the truth +who now possess it, restoring it to those by whom it has been lost, +and imparting it to all who are yet in darkness. And, whilst we +speak the truth in love, and endeavour to keep the unity of the +spirit in the bond of peace, may HE, for his own glory, and for the +safety and comfort of his people, shed this truth abroad in our +hearts, and enlighten us to receive it in all its fulness and +integrity, and in the very sense in which the Holy Spirit, when He +guided <span class="pagenum"><a name="page400" id= +"page400"></a>{400}</span> the pen of St. Paul, willed the Church +to interpret it, "There is one God and one Mediator between God and +men, the man Christ Jesus."</p> +<hr /> +<p>O everlasting God, who hast ordained and constituted the +services of Angels and men in a wonderful order; Mercifully grant, +that as thy holy Angels alway do Thee service in heaven, so by thy +appointment they may succour and defend us on earth, through Jesus +Christ our Lord. Amen.</p> +<p>O Almighty God, who hast built thy Church upon the foundation of +the Apostles and Prophets, Jesus Christ himself being the head +corner-stone; Grant us so to be joined together in unity of spirit +by their doctrine, that we may be made an holy temple, acceptable +unto Thee, through Jesus Christ our Lord. Amen.</p> +<p>O Almighty God, who hast knit together thine elect in one +communion and fellowship, in the mystical body of thy Son Christ +our Lord; Grant us grace, so to follow thy blessed Saints in all +virtuous and godly living, that we may come to those unspeakable +joys, which Thou hast prepared for them that unfeignedly love Thee; +through Jesus Christ our Lord. Amen.</p> +<span class="pagenum"><a name="page401" id= +"page401"></a>{401}</span> +<hr /> +<h2>APPENDIX.</h2> +<hr /> +<p>Note.—Pages 107 and 110.</p> +<p>The following is the original of the passages discussed in the +text. Justin Martyr, Apol. I. p. 47. § vi. Benedictine Edition +by P. Maran. Paris, A.D. 1742.</p> +<p>[Greek: Enthende kai atheoi keklaemetha; kai homologoumen ton +toiouton nomizomenon theon atheoi einai, all' ouchi tou +alaethestatou, kai patros dikaiosunaes kai sophrosunaes, kai ton +allon areton, anepimiktou te kakias Theou; all' ekeinon te, kai ton +par' autou huion elthonta kai didaxanta haemas tauta, kai ton ton +allon hepomenon kai exomoioumenon agathon angelon straton, pneuma +te to prophaetikon sebometha, kai proskunoumen, logoi kai +alaetheiai timontes, kai panti boulomenoi mathein, hos +edidachthaemen, aphthonos paradidontes.]</p> +<p>Ibid. page 50, 51. sect. xiii.—[Greek: 'Atheoi men oun hos +ouk esmen, ton daemiourgon toude tou pantos sebomenoi, ... ton +didaskalon te touton genomenon haemin, kai eis touto genaethenta +Iaesoun Christon ton staurothenta epi Pontiou Pilatou, tou +genomenou en Ioudaiai epi chronois Tiberiou Kaisaros epitropou, +huion autou tou ontos Theou mathontes, kai en deuterai chorai +echontes, pneuma te prophaetikon en tritaei taxei, hoti meta logou +timomen, apodeixomen....]</p> +<p>Note.—Page 134.</p> +<p>In the text it has been observed, that "Coccius in his elaborate +work quotes the two following passages as Origen's, without +expressing <span class="pagenum"><a name="page402" id= +"page402"></a>{402}</span> any hesitation or doubt respecting their +genuineness; in which he is followed by writers of the present +day."</p> +<p>The modern works, to which reference is here made, are chiefly +the Lectures delivered by Dr. Wiseman, in the Roman Catholic Chapel +in Moorfields in the year 1836, and the compilation of Messrs. +Berington and Kirk [Berington and Kirk. London, 1830, p. 403.], +from which Dr. Wiseman in his preface to his Lectures (p. ix.) +informs us, that in general he had drawn his quotations of the +Fathers. In citing the testimony of Origen in support of the +invocation of saints, it is evident that Dr. Wiseman has drawn from +that source; for whereas the two confessedly spurious passages, +from the Lament, and from the Book on Job, are in that compilation +quoted in the same page, Dr. Wiseman cites only the passage from +the Lament, as from a work on the Lamentations, but gives his +reference to the Book on Job. His words are these:—"Again he +(Origen) thus writes on the Lamentations: 'I will fall down on my +knees, and not presuming, on account of my crimes, to present my +prayer to God, I will invoke all the saints to my assistance. O ye +saints of heaven, I beseech you with a sorrow full of sighs and +tears; fall at the feet of the Lord of mercies for me, a miserable +sinner,'—Lib. ii. De Job." [Lectures on the Principal +Doctrines and Practices of the Catholic Church, by Nicholas +Wiseman, D.D. London, 1836. Vol. i. preface, p. ix. and vol. ii. p. +107.]</p> +<p>When we find such passages as these, which have been so long ago +and so repeatedly pronounced to be utterly spurious, yet cited in +evidence at the present time, and represented as conveying the +genuine testimony of Origen, we shall be pardoned for repeating the +sentiments expressed so many years ago by the learned Bishop of +Avranches with regard to the very work here cited, "It is wonderful +that, WITHOUT ANY MARK OF THEIR BEING FORGERIES, they should be +sometimes cited in evidence by some theologians."</p> +<p>Note.—Page 151.</p> +<p>The whole passage cited as Origen's comment on the words of +Ezekiel, "The heavens are opened," is in the Latin version as +follows. The Greek original, if it ever existed, is lost. The +portion between brackets is the part suspected of being an +interpolation.</p> +<p>6. <i>Et aperti sunt coeli</i>. Clausi erant coeli, et ad +adventum Christi aperti sunt, ut reseratis illis veniret super eum +Spiritus Sanctus in specie columbæ. Neque enirn poterat ad +nos commeare nisi primum <span class="pagenum"><a name="page403" +id="page403"></a>{403}</span> ad suæ naturæ consortem +descendisset. <i>Ascendit Jesus in altum, captivam duxit +captivitatem, accepit dona in hominibus. Qui descendit, ipse est +qui ascendit super omnes coelos ut impleret omnia. Et ipse dedit +alios apostolos, alios prophetas, alios evangelistas, alios +pastores et magistros in perfectionem sanctorum</i>.</p> +<p>[7. <i>Aperti sunt coeli</i>. Non sufficit unum coelum aperiri: +aperiuntur plurimi, ut descendant non ab uno, sed ab omnibus coelis +angeli ad eos qui salvandi sunt. Angeli qui ascendebant et +descendebant super Filium hominis, et accesserunt as eum, et +ministrabant ei. Descenderunt autem angeli, quia prior descenderat +Christus, metuentes descendere priusquam Dominus virtutum omnium +rerumque præciperet. Quando autem viderunt principem +militiæ coelestis in terrestribus locis commorari, tunc per +apertam viam ingressi sunt sequentes Dominum suum, et parentes +voluntati ejus qui distribuit eos custodes credentium nomini suo. +Tu heri sub dæmonio eras, hodie sub angelo. <i>Nolite</i>, +inquit Dominus, <i>contemnere unum de minimis istis</i> qui sunt in +ecclesia. <i>Amen enim dico vobis, quia angeli eorum per omnia +vident faciem Patris qui est in coelis</i>. Obsequuntur saluti +tuæ angeli, concessi sunt ad ministerium Filii Dei, et +dicuntinter se: si ille descendit, et descendit in corpus; si +mortali indutus est carne, et sustinuit crucem, et pro hominibus +mortuus est, quit nos quiescimus? quid parcimus nobis? Eja omnes +angeli descendamus e coelo. Ideo et multitudo militiæ +coelestis erat laudantium et glorificantium Deum, quando natus est +Christus. Omnia angelis plena sunt: veni, angeli, suscipe sermone +conversum ab errore pristino, a doctrina dæmoniorum, ab +iniquitate in altum loquente: et suscipiens eum quasi medicus bonus +confove atque institue, parvulus est, hodie nascitur senex +repuerascens: et suscipe tribuens ei baptismum secundæ +regenerationis, et advoca tibi alios socios ministerii tui, ut +concti pariter eos qui aliquando decepti sunt, erudiatis ad fidem. +<i>Gaudium enim est majus in coelis super unum peccatorem +poenitentiam agentem, quam supra nonaginta novem justos quibus non +opus est poenitentia</i>. Exultat omnis creatura, collætatur +et applaudit his qui salvandi sunt. Nam <i>expectatio +creaturæ revelationem filiorum Dei expectat</i>. Et licet +nolint ii qui scripturas apostolicas interpolaverunt istiusmodi +sermones inesse libris eorum quibus possit Creator Christus +approbari, expectat tamen omnis creatura filios Dei, quando +liberentur a delicto, quando auferentur de Zabuli manu, quando +regenerentur a Christo. Verum jam tempus est, ut de præsenti +loco aliqua tangamus. Vidit Propheta non visionem, sed visiones +Dei. <span class="pagenum"><a name="page404" id= +"page404"></a>{404}</span> Quare non vidat unam, sed plurimas +visiones? Audi Dominum pollicentem atque dicentem: <i>Ego visiones +multiplicavi</i>. 8. <i>Quinta mensis</i>. Hic annus quinta +captivitatis regis Joachim. Trigesimo anno ætatis Ezekielis, +et quinto captivitatis Joachim, Propheta mittiur ad Judæos. +Non despexit clementissimus pater, nec longo tempore incommonitum +populum dereliquit. Quintus est annus. Quantum temporis +intercessit? Quinque anni interfluxerunt ex quo captivi +serviunt.]</p> +<p>Statim descendit Spiritus Sanctus,—aperuit coelos, ut hi +qui captivitatis jugo premebantur, viderent ea quæ videbantur +a Propheta. Dicente quippe eo, <i>Et aperti sunt coeli</i>, quodam +modo et ipsi intuebantur oculis cordis quæ ille etiam oculis +carnis aspexerat.—Vol. iii. p. 358.</p> +<p>Note.—Page 165.</p> +<p>In a note on the Epistle of St. Cyprian to his brother, +reference was made to the Appendix for a closer comparison of +Cyprian's original letter with the modern translation of the +passage under consideration. By placing the two versions in +parallel columns side by side, we shall immediately see, that the +mode of citing the testimony of St. Cyprian adopted in Dr. +Wiseman's Lectures, from the compilation of Messrs. Berington and +Kirk, is rather to substitute his own comment and inference, than +to allow the witness to speak for himself in his own words. The +whole paragraph, as it appears in Dr. Wiseman's Lectures, is +this:—</p> +<p>"St. Cyprian in the same century: 'Let us be mindful of one +another in our prayers; with one mind and with one heart, in this +world and in the next, let us always pray with mutual charity +relieving our sufferings and afflictions. And may the charity of +him, who, by the divine favour, shall first depart hence, still +persevere before the Lord; may his prayer, for our brethren and +sisters, not cease.' Therefore, after having departed this life, +the same offices of charity are to continue, by praying for those +who remain on earth." [Lect. xiii. vol. ii. p. 107, and Berington +and Kirk, p. 430.]</p> +<p><i>St. Cyprian's words</i>. <i>Epist.</i> lvii. <i>p.</i> +96.</p> +<p><i>Translation adopted by Dr. Wiseman from Berington and +Kirk.</i></p> +<table summary="Translations"> +<tr> +<td>1. Memories nostri invicem simus,</td> +<td></td> +<td></td> +</tr> +<tr> +<td>1. Let us be mindful of one another IN OUR PRAYERS;</td> +<td></td> +<td></td> +</tr> +<tr> +<td>2. Concordes atque unanimes,</td> +<td></td> +<td>2. With one mind and with one heart,</td> +</tr> +<tr> +<td>3. Utrobique.</td> +<td></td> +<td>3. In this world and in the next,</td> +</tr> +<tr> +<td>4. PRO NOBIS semper oremus,</td> +<td></td> +<td>4. Let us always pray,</td> +</tr> +<tr> +<td>5. Pressuras et angustias mutua caritate relevemus,</td> +<td></td> +<td>5. With mutual charity RELIEVING our sufferings and +afflictions.</td> +</tr> +<tr> +<td>6. Et si quis istinc nostrum prior divinæ dignationis +celeritate præcesserit, perseveret apud Dominum NOSTRA +DILECTIO,</td> +<td></td> +<td>6. And may the CHARITY OF HIM, who, by the divine favour, shall +first depart hence, still persevere before the Lord;</td> +</tr> +<tr> +<td>7. Pro fratribus et sororibus nostris apud misericordiam patris +non cesset oratio.</td> +<td></td> +<td>7. May HIS prayer, for our brethren and sisters, not +cease.</td> +</tr> +</table> +<p>In this translation, by inserting the words, <i>in our +prayers</i>, which are not in the original in the first clause; by +rendering the adverb <i>utrobique</i>, IN THIS WORLD AND IN THE +NEXT, in the third clause; by omitting the words <i>pro nobis, for +each other</i>, which are in the original, in the fourth clause; by +changing in the fifth the verb <i>relevemus, let us relieve</i>, +implying another branch of their mutual kindness, into the +participle <i>relieving</i>, which may imply, that the relief +alluded to was also to be conveyed by the medium of their prayers; +by substituting <i>the charity of him</i>, in place of <i>nostra +dilectio, our charity</i>, in the sixth; and by inserting the word +<i>his</i>, which is not in the original, before <i>prayer</i>, +where the grammar of the sentence requires <i>our</i>, in the +seventh clause;—by these means the translator makes Cyprian +express a sentiment far removed from what the words of Cyprian, in +their plain and natural sense, convey. It must, however, be borne +in mind, as we have shown in our examination of the passage, that +the sentiment of Cyprian, even as it is thus unduly extracted from +his words, would not in the remotest degree countenance the +invocation of saints. It would do no more than imply his belief, +that the faithful departed may take an interest in the welfare of +their surviving friends on earth, and promote that welfare by their +prayers; a point which, in the preface, is mentioned as one of +those topics, the discussion of which would be avoided in this +inquiry, as quite distinct from the invocation of saints.</p> +<span class="pagenum"><a name="page406" id= +"page406"></a>{406}</span> +<p>Note.—Page 176.</p> +<p>An extract from Eusebius, unnoticed in the text of this work, +has recently been cited as conveying his testimony in favour of the +invocation of saints. I have judged it better to defer the +consideration of it to the appendix. It has been cited in these +terms: "In the fourth century Eusebius of Cæsarea thus +writes: 'May we be found worthy by the prayers and intercessions of +all the saints.'" [Dr. Wiseman's Lectures, vol. ii. p. 107. Lect. +xiii. Berington and Kirk, p. 431.] To form a just estimate of this +alleged testimony, it is requisite that we have before us not only +that incomplete clause, but the whole passage purporting to +contain, in these words, the closing sentences of a commentary on +Isaiah: [Tom. ii. p. 593, ed. Paris, 1707. Dr. Wiseman's reference +is "Com. in Isai. Tom. ii. p. 593, ed. Paris, 1706."]</p> +<p>"'And they shall be for a spectacle to all flesh.' To what +flesh? Altogether to that which shall be somewhere punished? Nay, +to that which shall of the heavenly vision be deemed worthy, +concerning which it was said before, All flesh shall come to +worship before me, of which may we also be deemed worthy by the +prayers and intercessions of all the saints. Amen."</p> +<p>In examining this passage I am willing for the present that all +its clauses should be accepted as the genuine words of Eusebius, +and accepted too in the meaning attached to them by those who have +cited them. And to what do they amount? If these are indeed his +expressions, Eusebius believed that the saints departed can forward +our spiritual welfare by their prayers and ministering offices; and +he uttered his desire that we might thus be benefited. Now whether +we agree with him or not in that belief; whether we consider the +faithful departed as able to take an interest in our welfare and to +promote it, or regard such an opinion as without foundation in the +word of God and in primitive doctrine; the belief implied and the +wish expressed here by Eusebius, are widely indeed removed from the +act of suppliantly invoking the saints departed, and resorting to +them with entreaties for their prayers and intercessions in our +behalf. These two things, although often confounded, are far from +being equivalent; and by all who would investigate with fairness +the subject of our inquiry, they must be carefully kept distinct. +The invocation of saints being the single point in question, our +business is to ascertain, not what opinions Eusebius may have +<span class="pagenum"><a name="page407" id= +"page407"></a>{407}</span> entertained as to the condition, and +power, and offices of the saints departed, but whether he invoked +them; whether he had recourse to them with supplications for their +prayers, or aid and succour. And keeping this closely in view, even +if we admit this passage to be genuine, and interpret it as those +who have cited it wish it to be interpreted, we find in it no +authority for the invocation of saints. A Christian would be no +more countenanced by this language of Eusebius in suppliantly +invoking departed saints, than he would in praying to the angels +for their help and mediation be countenanced by the terms of the +prayer in regard to them, addressed by the Anglican Church to God, +"O everlasting God, who hast ordained and constituted the services +of angels and men in a wonderful order; Mercifully grant, that as +thy holy angels alway do Thee service in heaven, so by THY +appointment they may succour and defend us on earth; through Jesus +Christ our Lord. Amen." Whoever petitions them, makes them +Gods—Deos qui rogat ille facit.</p> +<p>But whilst, for the sake of the argument, I have admitted this +passage to be genuine, and correctly translated, and have shown +that whether genuine or not, and even if it be thus correctly +translated, it affects not in the least the issue of our inquiry, I +do not feel at liberty to withhold the acknowledgment of my +persuasion that in this concession I grant too much. For, in the +first place, I am assured, that if the passage came from the pen of +Eusebius, no one is justified in confining the desire and wish +contained in it to the intercessions and prayers of the saints in +heaven; and, secondly, I see reasons for inferring that the last +clause was framed and attached to this work, not by Eusebius +himself, but by some editor or scribe.</p> +<p>In support of my first persuasion, I would observe that the very +language of the writer of these comments on Isaiah and the Psalms +precludes us from regarding the Saints departed as exclusively +constituting those "holy ones" by whose intercessions and prayers +he expresses his desire that our spiritual welfare may be promoted. +In this very comment on Isaiah (ch. vi. 2. p. 376), when he is +speaking of the heavenly inhabitants, and illustrates his views by +God's dealings towards the children of men in this world, he +employs this expression: "For as among men the Saints of God +partake of more excellent graces." On the 67th (68th) Ps. v. 34, +having interpreted the words, "his strength is in the clouds," as +referring to the <span class="pagenum"><a name="page408" id= +"page408"></a>{408}</span> prophets and teachers of divine wisdom, +under the guidance of the Spirit, pouring heavenly truths upon the +souls of men as the clouds drop rain on fertile lands, he proceeds +thus to comment on the expression, "God is wonderful among his +Saints." [Vol. i. p. 364. The English translation refers the word +"holy" to places, not persons.] "These Saints are different from +those before called Apostles and prophets. And who can they be, +except those who out of all nations are deemed worthy of purity and +holiness, among whom God is wonderful, giving to them power and +strength?" Thus in perfect accordance with the language of this +writer, the Saints, from whose prayers and intercessions he desires +to derive spiritual benefits, may be the Saints of God on +earth—in the same state with those saints still living in the +flesh, whose prayers St. Paul desired to be offered up for himself, +that by them a door of utterance to speak the mystery of Christ +might be opened unto him [Coloss. i. 2; iv. 2, 3.]—and with +those saints to whom the same Apostle wrote at Philippi: "To all +the saints in Christ Jesus:" and to whom he sent the greetings of +the saints who then surrounded him: "ALL the SAINTS salute you." +[Phil i. 1; iv. 22.]</p> +<p>But before the closing words of this paragraph, whatever be its +meaning, be acknowledged as the genuine and undoubted production of +Eusebius, I would suggest the careful weighing of some +considerations, which appear to me to involve serious +difficulties.</p> +<p>1. First, through all the voluminous works of Eusebius, I have +found in no single passage any allusion to the prayers of saints +departed, or to their ministering offices in our behalf, though +numberless openings show themselves for the natural introduction of +such a subject.</p> +<p>2. Secondly, among all the various works and treatises of +Eusebius, I have not found one which is closed by any termination +of the kind; on the contrary, they all end with remarkable +suddenness and abruptness, precisely as this comment would end, +were the sentence under consideration removed. Each, indeed, of the +books of his Ecclesiastical History, is followed by a notice of the +close of the book, in some cases too that notice involving a +religious sentiment: for example, at the close of the 10th book we +read: "With the help of God, the end of the tenth book." But that +these are appendages made by an editor or scribe is evident in +itself, and moreover <span class="pagenum"><a name="page409" id= +"page409"></a>{409}</span> in many instances is shown by such +sentences as these, "And this we have found in a certain copy in +the 8th volume:" "This is in some copies, as if omitted from the +8th book." I find no one instance of Eusebius bringing a chapter or +a treatise to its close by any religious sentiment, or any +termination of the nature here contemplated.</p> +<p>It is also difficult to conceive that any author, having the +flow and connexion of the whole passage present to his mind, would +himself have appended this ejaculation as we now find it. We know +that editors and scribes often attached a sentiment of their own to +the closing words of an author. And it seems far more probable, +that a scribe not having the full drift of the argument mainly +before him, but catching the expression, "heavenly vision," +appended such an ejaculation. That the writer himself should +introduce such a sentence by the connecting link of a relative +pronoun feminine, which must of necessity be referred, not as the +grammatical construction would suggest to the feminine noun +preceding it,—not to any word expressed or understood in the +intervening clause preceding it,—not to the last word in the +sentence even before that intervening clause, nor yet to the +principal and leading subject immediately under discussion and +thrice repeated,—but to a noun incidentally introduced, +seems, to say the least, strange and unnatural. "And they shall be +for a spectacle to all flesh. To what flesh? Altogether to that +which shall be somewhere punished? Nay, to that which shall of the +heavenly vision be deemed worthy, concerning WHICH it was said +before, All FLESH shall come to worship before me, of which may we +also be deemed worthy by the prayers and intercessions of all the +saints. Amen." But the classical reader will appreciate these +remarks more satisfactorily by examining them with reference to the +passage in the original language.</p> +<p>[Greek: Kai esontai eis orasin pasaei sarki. poiai de sarki; ae +pantos pou taei kolasthaesomenaei; taes de epouraniou theas +kataxiothaesomenaei peri HAES anotero elegeto aexei pasa sarx tou +proskunaesai enopion mou, HAES kai haemeis axiotheiaemen euchais +kai presbeiais panton ton hagion, amaen.]</p> +<p>Note.—Page 181.</p> +<p>ATHANASIUS.</p> +<p>In the text I observed that some Roman Catholic writers of the +present day had cited the homily there shown to be utterly +spurious, <span class="pagenum"><a name="page410" id= +"page410"></a>{410}</span> as the genuine work of St. Athanasius, +and as recording his testimony in defence of the invocation of +Saints. The passage there referred to Dr. Wiseman thus introduces, +and comments upon.</p> +<p>"St. Athanasius, the most zealous and strenuous supporter that +the Church ever possessed of the divinity of Jesus Christ, and +consequently of his infinite superiority over all the saints, thus +enthusiastically addresses his ever-blessed Mother: 'Hear now, O +daughter of David; incline thine ear to our prayers. We raise our +cry to thee. Remember us, O most holy Virgin, and for the feeble +eulogiums we give thee, grant us great gifts from the treasures of +thy graces, thou who art full of grace. Hail, Mary, full of grace, +the Lord is with thee. Queen and mother of God, intercede for us.' +Mark well," continues Dr. Wiseman, "these words; 'grant us great +gifts, from the treasures of thy graces;' as if he hoped directly +to receive them from her. Do Catholics use stronger words than +these? Or did St. Athanasius think or speak with us, or with +Protestants?"</p> +<p>In answer to these questions I reply with sure and certain +confidence, first, that the genuine words of St. Athanasius himself +prove him to have spoken and thought with the Anglican Church, and +not with the Roman Church on the invocation of saints and angels, +and the blessed Virgin Mary; and secondly, that whatever words +Roman Catholics use, whether stronger or not than these, these +words on which the above questions are put, never came forth from +the pen of St. Athanasius. Their spuriousness is not a question of +doubt or difficulty. It has been shown in the text that the whole +homily has been for ages utterly repudiated, as a work falsely +attributed to St. Athanasius. It is indeed very disheartening to +those, whose object is the discovery and the establishment of the +truth, to find works cited in evidence as the genuine productions +of primitive Christian teachers, which have been so long ago, and +so repeatedly, and that not by members of another communion, but by +the most learned men of the Church of Rome, adjudged to be +spurious. I do not mean that I think it not fully competent for a +writer of the present day to call in question, and overrule and set +aside the decisions of former editors, as to the genuine or the +spurious character of any work. On the contrary I am persuaded that +a field is open in that department of theology, which would richly +repay all the time and labour and expense, which persons well +qualified for the task could bestow upon its culture. What I lament +is this, that after a work has been deliberately condemned as +unquestionably <span class="pagenum"><a name="page411" id= +"page411"></a>{411}</span> spurious, by competent and accredited +judges for two centuries and a half at the least, that very work +should be now cited as genuine and conclusive evidence, without any +the most distant allusion to the judgment which had condemned it, +or even to any suspicion of its being a forgery. In this instance, +also, Dr. Wiseman has implicitly followed the compilation of +Messrs. Berington and Kirk. This is evident, because the extract, +as it stands word for word the same in his Lectures and their +compilation, is not found as one passage in the spurious homily, +but is made up of sentences selected from different clauses, and +put together so as to make one paragraph. It is worthy of notice, +that in quoting their authority, both Dr. Wiseman, and those whom +he follows, refer us to the very volume in which the Benedictine +editors declare that there was no learned man, who did not +pronounce the work to be spurious; and in which also they quote at +length the letter of Baronius which had proved it to be a forgery. +[Dr. Wiseman's Lectures, vol. ii. p. 108, from Berington and Kirk, +p. 430, 431.]</p> +<p>Note.—Page 231. (Decree of the Council of Trent.) [Canones +et Decreta Sacros. OEcumen. et Genera. Concilii Tridentini, &c. +Rom. fol. A.D. 1564.]</p> +<p>Mandat sancta Synodus omnibus Episcopis, et ceteris docendi +munus curamque sustinentibus, ut juxta Catholicæ, et +Apostolicæ Ecclesiæ usum, a primævis +Christianæ religionis temporibus receptum, sanctorumque +Patrum consensionem, et sacrorum Conciliorum decreta, inprimis de +Sanctorum intercessione, invocatione, Reliquiarum honore, et +legitimo imaginum usu, fideles diligenter instruant, docentes eos, +Sanctos, una cum Christo regnantes, orationes suas pro hominibus +Deo offerre; bonum atque utile esse suppliciter eos invocare; et ob +beneficia impetranda a Deo per Filium ejus Jesum Christum, Dominum +nostrum, qui solus noster Redemptor et Salvator est, ad eorum +orationes, opem, auxiliumque confugere: illos vero, qui negant +sanctos æternâ felicitate in coelo fruentes, invocandos +esse; aut qui asserunt, vel illos pro hominibus non orare, vel +eorum, ut pro nobis etiam singulis orent, invocationem esse +idololatriam, vel pugnare cum verbo Dei, adversarique honori unius +Mediatoris Dei et hominum, Jesu Christi, vel stultum esse, in coelo +regnantibus voce, vel mente supplicare, impie sentire. Sanctorum +quoque Martyrum, et aliorum cum Christo viventium Sancta corpora, +<span class="pagenum"><a name="page412" id= +"page412"></a>{412}</span> quæ viva membra fuerunt Christi, +et templum Spiritus Sancti, ab ipso ad æternam vitam +suscitanda et glorificanda, a fidelibus veneranda esse; per +quæ multa beneficia a Deo hominibus præstantur: ita ut +affirmantes, Sanctorum Reliquiis venerationem, atque honorem non +deberi; vel eas, aliaque sacra monumenta a fidelibus inutiliter +honorari; atque eorum opis impetrandæ causa sanctorum +memorias frustra frequentari; omnino damnandos esse, prout +jampridem eos damnavit, et nunc etiam damnat Ecclesia. [De +Invocatione, Veneratione, et Reliquiis Sanctorum, et Sacris +Imaginibus, p. 202.]</p> +<p>Note.—Pages 369 and 390.</p> +<p>In a prefatory epistle, addressed to the "Chaplains, Wardens, +and Brethren of the Holy Catholic Gild," in Huddersfield, Dr. +Wiseman (p. 4) expresses himself thus: "Yesterday I laid the badge +of your association at the feet of the sovereign pontiff, and it +was most condescendingly and graciously received. But this is not +all. As I had foretold, I found His Holiness fully informed of your +establishment and public manifestation; and I had the satisfaction +of hearing him express his WISH THAT SIMILAR INSTITUTIONS SHOULD +REVIVE ALL OVER THE COUNTRY."</p> +<p>Towards the close of the sermon, to which this preface is +prefixed, and which was preached at St. Patrick's Chapel, +Huddersfield, Sept. 26th, 1839, and was printed at York in the +present year [A.D. 1840], the preacher draws the comparison, +referred to in page 370 of this work, between England and the +continent, and between England as it is, and England as it once +was, and as, in his view, it ought to be again. After describing +the scenes which you may witness in Roman Catholic countries, +"where you might see the poor and the afflicted crowding round some +altar, where their pious confidence or experience of past favours +leads them to hope that their prayers will best be heard through +the intercession of our dear Lady," he thus proceeds: "Oh that the +time had come, when a similar expression of our devout feelings +towards her should publicly be made, and all should unite to show +her that honour, that reverence, and love which she deserves from +all Christians, and which has so long been denied her amongst us. +There was a time when England was second to <span class= +"pagenum"><a name="page413" id="page413"></a>{413}</span> no other +country upon earth in the discharge of this holy duty; and it will +be only PART OF THE RESTORATION OF OUR GOOD AND GLORIOUS DAYS OF +OLD to revive to the utmost this part of ancient piety. Therefore +do I feel sincere joy at witnessing the establishment of this +excellent brotherhood, and its public manifestation in this town +this day, both as a means of encouraging devotion and virtue, and +as a return to one of the venerable institutions of our +forefathers. Enter then fully into its spirit."</p> +<p>["A Sermon delivered at St. Patrick's, Huddersfield, Sept. 26th, +1839, on occasion of the Holy Catholic Gild there established, by +the Rev. N. Wiseman, D.D., Professor in the University of Rome. +York, 1840," p. 22, 23. The first quotation made in p. 390, is from +this Sermon.]</p> +<hr class="full" /> + +<div>*** END OF THE PROJECT GUTENBERG EBOOK 14072 ***</div> +</body> +</html> |