8. This invocation of saints departed, is injurious to the saints themselves, who, were they, to appear here, would disdain to receive that honour which is due to God only.

9. Their praying to saints departed, is not the same with our desiring our neighbours here on earth to pray for us; for we know our neighbours hear us; nor is it any more than a friendly request.

Here are no formal prayers offered to our neighbours in a devotional way; besides, for this we have a command, but none for the other.

OBSERVATIONS.

BEFORE we proceed to the discussion of the matter presented to us in the answer to the twelfth question, it becomes peculiarly necessary to define with precision, the nature and extent of the Catholic doctrine on the subject of the invocation of the saints. For the catechist, in common with his brethren, betrays a lust to misapply and to misconstrue, in order to ensure condemnation; and to involve the question in mists and darkness, that the real merits of the case may not distinctly appear. Knowing that the veneration paid to the saints is sometimes called worship, cultus sanctorum, he chooses to understand the term in the primary sense, as implying supreme adoration, and instantly pronounces the practice of the Catholic church to be contrary to the word of God, or in plain language, to be manifest idolatry. If this gentle writer had consulted Dr. Johnson's Dictionary, he would have discovered, that the term worship, not only implies supreme

adoration, but honour, reverence, and respect; and if he had deigned to inspect any authorized document on the subject, he would have seen with the utmost certainty, that in the latter sense only, the Catholic church pays respect and veneration to the departed saints. What says the Doway Catechism, the book by which Catholic children are taught the first elements of religion, in answer to the question, how the saints and angels are to be honoured1? With an inferior HONOUR, AS THE FRIENDS AND CREATURES OF GOD, NOT AS GODS, NOR WITH GOD'S HONOur. What is the language of the Council of Trent on the subject? Listen, catechist, to the simple and modest exposition of Catholic belief, when it is affirmed2, THAT THE SAINTS REIGNING WITH CHRIST, OFFER UP PRAYERS FOR MEN, THAT IT IS GOOD AND USEFUL SUPPLIANTLY TO INVOKE THEM, AND TO RECUR TO THEIR PRAYERS AND ASSISTANCE, IN ORDER ΤΟ OBTAIN BENEFITS FROM GOD, THROUGH HIS SON JESUS CHRIST OUR LORD,

WHO ALONE IS OUR REDEEMER AND MEDIA

TOR. Here let me exclaim, with the feelings of a man who is indignant at the obloquy thrown upon the whole Church of Christ, how simple, how clear, how pious, is this exposition of Catholic doctrine! But how dark, how disinge

'First Commandment, viii.

› Sess. 25.

nuous, how malignant, is the misrepresentation of our enemies!

From this succinct statement, it appears that Catholics believe that the saints in heaven pray. for the faithful on earth; and that it is lawful and profitable to ask their intercession; and unless I produce such evidence in favour of this practice, as will satisfy the pious Christian and the impartial man, I consent to forfeit my exist

ence.

I first request the catechist to turn to his creed, which, it is presumed, he recites at least once a-day; there he professes to believe the communion of saints. What possible meaning can be affixed to this portion of that venerable and traditional document of Christian antiquity, but that there is a union of feeling, interest, and charity, a holy fellowship between the saints in heaven and the faithful on earth; that the former interest themselves in our welfare, and that we solicit their intercession, and their charitable succour, before the throne of God. This is the interpretation universally given by Catholics to this clause. But what will the catechist say, when he finds that Protestants themselves conceive it to be the natural and obvious meaning of the words. Hear Mr. Thorndike1:"All the members of the church tri

'Just Weights and Measures, c. xvi. p. 107.

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

1 Zechariah, i. 12.

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 lads1; let him farther consider the 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

1 Gen. xlviii. 16.

2 Job xlii. 8.