may be unable to peruse a treatise, ay understand a subject exhibited They contribute to preserve the tractions and roving imaginations ne of prayer; they become the Tous and fervent desires; and they y tend to promote a holy and laudto follow those examples, which gly exhibited.

the scrupulous Christian apprene prohibition of a practice, so modified, and so embodied in the .ctions of mankind. On the cone veneration to places which God to things which bear a relation to cred subjects, are held up to our sacred oracles, provided always loration, cultus latriæ, be given Moses is told in distinct terms1, eon thou standest is holy ground. phet, alluding to the veneration rk, exclaims: adore his footstool; 12. Over the ark of the covenant are directed to be placed3; a brazen le by the divine command, to which ere to direct their view, for the bere". Could all this be enjoined to a oriously prone to idolatry, and shall

iii. 5.

1. xxv. 18 et seq.

2 Psalm xcviii. 5, al. xcix.

Num. xxi. 8, 9.

which an image of Christ, or some saint, was painted, looking upon it as scandalous and dishonourable to religion. 10. Though the second Council of Nice established this imageworship, yet the Council of Francfort, that followed soon after, condemned those fathers for their superstition, and deflecting from the primitive rule.

OBSERVATIONS.

By applying the term worship to the veneration paid by the Catholic church to images, the catechist wishes to insinuate, that by this practice divine adoration is given to created objects. But this is wholly a misrepresentation of the state of the case, which is usually made by Protestant writers, and diametrically opposite to the authoritative decisions of the Catholic church. What is the language of the Council of Trent? Nothing can be more satisfactory and precise on the subject. That venerable synod teaches, "that the images of Christ, of his Virgin Mother, and of the other saints, are to be had and retained particularly in the churches; and that due honour and veneration are to be given to them; not that any divinity is supposed to reside in them, or any property, for which they should be worshipped; or that any thing is to be asked of them, or any confidence is to be placed in images, as was done by the Gentiles, who reposed their trust in their idols; but because the honour, which is paid to them, is referred to the objects which they represent; so that by the images which we kiss,

and before which we uncover our heads and bow down, we adore Christ; and venerate those saints, of whom they exhibit a likeness1." Such is the explanation of the Council of Trent, which is amply sufficient to convey the Catholic doctrine on the subject, and to remove the coarse and vulgar objections produced by the catechist. Even children are so accurately instructed in this particular, that the answers furnished in the catechism, are calculated to fill our adversaries with that sense of shame, which misrepresentation and falsehood, clearly detected, ought, in every instance, to produce. In the Doway Catechism, (first commandment) in answer to the question, do Catholics pray to images? it is distinctly said: " No, by no means: we pray before them indeed, to keep us from distractions, but not to them; for we know, that they can neither see, hear, nor help us."

The purpose, which the Catholic church has in view, in proposing holy images to the veneration of the faithful, is so simple and obvious, that it would appear difficult to conceive, how any misrepresentation can take place. The catechist and his associates are invariably in the habit of preserving the pictures and images of their absent and departed friends; and the utmost respect is shown to these inanimate memo

1 Sess. 25.

M

rials, in proportion to the high estimation in which the objects represented, are held in the circle of their admirers. No offence is taken at this practice, by the most scrupulous delicacy and refinement of religious feeling: the man, who should charge the custom with blame, on the ground of superstitious veneration shown to inanimate objects, would be subjected to the imputation of folly; and he who should violate the respect due to these tokens of friendly remembrance, would be frowned out of all polished society.

If this veneration to the representations of friends, can be daily and hourly exhibited without offence, what prevents the Catholic church from showing to the images of Christ and his saints, that relative reverence so well explained by the Council of Trent, and so accurately delivered and expounded even to children? If the image of the king is to be honoured, on account of the relation it bears to the majesty of the sovereign, are we to dishonour, insult, or refuse to reverence the images of our Lord and Redeemer, of him by whom kings reign, and judges pronounce equitable decisions?

The utility of the practice of honouring images cannot assuredly be called in question. They exhibit the most moving representations of all that is affecting in religion; they may be justly styled the volume of the simple and un