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umphant in heaven, according to their degree of favour with God, abound also with love to his church militant on earth; and though they know not the necessities of particular persons, without the revelation of God, yet they know there are such necessities, so long as the church is militant on earth. Therefore it is certain, both that they offer continual prayers to God for those necessities ; and that their prayers must needs be of great force and effect with God, for the assistance of the church militant in this warfare. Which, if it be true, the communion of saints will necessarily require, that all who remain solicitous of their trial, be assisted by the prayers of the living for present comfort and future rest. That the living beg of God a part and interest in the benefit of those prayers, which they who are so near to God in his kingdom, tender him without ceasing for the church on earth.Such is the testimony of this eminent and impartial scholar on this subject.

But the Protestant will probably exclaim, give us some clear proof from Scripture, which will justify us in believing, that the saints in heaven pray for the faithful on earth, and that it is profitable to invoke their aid. Let the catechist inspect his Bible', and he will find the angel of the Lord praying for Jerusalem and the cities of

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Judah ; let him turn to the account of the patriarch Jacob at the end of life, and he will observe him entreating the angel of the Lord to bless the lads; let him farther considerthe injunction of God Almighty himself, conveyed in express terms to the friends of Job, who had displeased his divine majesty by their rash and irreligious discourse. What . is the remedy prescribed ? Why, that they are to repair to Job, to offer a burnt offering, and, it is added " my servant Job shall pray for you : for him will I accept, lest I deal with you after your folly.” Here we have an instance, in which God refuses any reconciliation but that which is obtained by the prayer of the just man, and where peremptory orders are given to solicit his interposition. Let all this be attentively considered, and the catechist will feel nó possible difficulty, in asking the saints to pray for his wants, especially as their interest in heaven is greater than that of the most distinguished individuals on earth, and their charity for the church militant remains unabated.

Throughout the history of the people of God, we find innumerable favours granted at the request of Moses, of Samuel, of Elias, and of other just men ; and will it be deemed singular, if God should bestow his graces, and dispense his benefits, in consequence of entreaties, preferred

i Gen, xlviii. 16,

? Job xlii. 8.

by his chosen servants reigning with him in glory? Most assuredly the catechist will be perfectly reconciled to the practice of invoking the saints as friends of God, when he reflects, what his own practice is with respect to the holy angels. For in the Collect for the festival of St. Michael and the holy angels-, he fervently says to God: Mercifully grant that as thy holy angels always do thee service in heaven, so by appointment they may succour and defend us on earth.

St. Paul, in his various epistles, is continually soliciting the prayers of the faithful; and is it less honourable to God, to ask for the powerful interest of the saints who are reigning with him in heaven! Where is the difference, as to the principle on which the practice is founded ? Unless this devotion to the saints were perfectly agreeable to God, we should not have been encouraged to resort to it by the instances here produced : nor would the prayers of the saints have been represented in that marked manner in the New Testament. In the great prophetic work of St. John are these words?: Grace be unto you, and peace from him which is, and which was, and which is to come, and from the seven spirits, which are before the throne. Again, the four and twenty elders are represented fall

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ing down, with golden vials full of odours, which are the prayers of the saints.

And afterwards, the prayers of all the saints are offered up, and the smoke of the incense with the prayers of the saints, ascend before God. To what purpose is all this introduced, but to describe the charity of the saints, and the advantages of obtaining their powerful aid ?

Hence, in every age of the church, the practice of honouring and invoking the saints has unceasingly prevailed. Of the piety of Christians in the first century, in this particular, St. Dionysius is an ample voucher, who, in his great work, clearly refers to it?. St. Irenæus, the ornament of the second age, introduces, in his celebrated performance, a comparison between Eve and Mary; the first was seduced and avoided God, the second was obedient and became an advocate'. Similar language is repeatedly used by the holy fathers and eminent writers of every age; and so decisive is their testimony on the subject, that Dr. Montague, a Protestant bishop of Norwich, makes this candid acknowledgment: “ I grant Christ is not wronged in his mediation; it is no impiety to say as they do, · Holy Mary pray for me-holy Peter pray for me!'” and again, “I see no absurdity in nature -no incongruity unto analogy of faith—no repug

Rev. viii. 3, 4. 3 Lib. v, contra Hæres. cir. med.

? Eccles. Hierch. vii.
4 The Catholics.

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nance at all to Scripture, much less impiety for any man to say, Holy angel guardian, pray for me?!” Such is the language of this venerable Protestant divine, who, in the same work, acknowledges this to have been the practice of the earliest and most venerable period of the church”.

But the catechist and his friends seem peculiarly displeased at the honour and veneration shown by the holy Catholic church to the ever Blessed Virgin Mary. I am literally ashamed to witness this feeling in persons calling themselves Christians; for it betrays the most gross ignorance of the principles of religion, or else it discovers an invincible proof of the most deplorable impiety. To attain correct ideas on this part of the subject, let the catechist know, that whatever honours, prerogatives, and privileges this blessed and favoured Virgin received from God, she, no less than the other friends of heaven, is honoured as a pure creature;

and that all the veneration shown her by the Catholic church, arises from the sublime dignity, with which she was invested by God, and the extraordinary virtue with which she was adorned. Of the transcendant dignity of the Blessed Virgin, and of her unparalleled merit, the catechist, as a Christian, ought not to be ignorant. Is it not predicted of our Redeemer, that he was to be

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