CHAPTER II.

Third Lesson.

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.

There seems here also to be another commencement, for the next lesson is called the First.

Lesson First.

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 officeof 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.

Lesson Second.

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.

Lesson Third.

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 prelateand 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.

Pray for us, O blessed Thomas.

In Lauds.

A grain falls and gives birth to an abundance of corn.The alabaster-box is broken, and the odour of theointment is powerful.The whole world vies in love to the martyr,Whose wonderful signs strike all with astonishment.The water for Thomas five times changing colour,Once was turned into milk, four times into blood.At the shrine81of Thomas four times the lightcame down,And to the glory of the saint kindled the wax-tapers.DO THOU BY THE BLOOD OF THOMAS, WHICH HE82SHED FOR THEE;MAKE US, O CHRIST, ASCEND,Whither Thomas has ascended.Extend83succour to us, O Thomas,Guide those who stand,Raise up those who fall,Correct our morals, actions, and life;And guide us into the way of peace.

A grain falls and gives birth to an abundance of corn.

The alabaster-box is broken, and the odour of the

ointment is powerful.

The whole world vies in love to the martyr,

Whose wonderful signs strike all with astonishment.

The water for Thomas five times changing colour,

Once was turned into milk, four times into blood.

At the shrine81of Thomas four times the light

came down,

And to the glory of the saint kindled the wax-tapers.

DO THOU BY THE BLOOD OF THOMAS, WHICH HE82

SHED FOR THEE;

MAKE US, O CHRIST, ASCEND,

Whither Thomas has ascended.

Extend83succour to us, O Thomas,Guide those who stand,Raise up those who fall,

Extend83succour to us, O Thomas,

Guide those who stand,

Raise up those who fall,

Correct our morals, actions, and life;

And guide us into the way of peace.

Footnote 81:(return)Ad Thomæ memoriam.

Ad Thomæ memoriam.

Footnote 82:(return)Tu per Thomæ sanguinem quem pro te impendit, Fac nos, Christe, scandere, quo Thomas ascendit.

Tu per Thomæ sanguinem quem pro te impendit, Fac nos, Christe, scandere, quo Thomas ascendit.

Footnote 83:(return)Opem nobis, O Thoma, porrige,Rege stantes, jacentes erige,Mores, actus, et vitam corrige,Et in pacis nos viam dirige.

Opem nobis, O Thoma, porrige,Rege stantes, jacentes erige,Mores, actus, et vitam corrige,Et in pacis nos viam dirige.

Opem nobis, O Thoma, porrige,

Rege stantes, jacentes erige,

Mores, actus, et vitam corrige,

Et in pacis nos viam dirige.

Final Anthem.

Hail, O Thomas, the Rod of Justice;84The 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 those who rejoice in thy glory.

Hail, O Thomas, the Rod of Justice;84

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 those who rejoice in thy glory.

Footnote 84:(return)Salve, Thomas, Virga Justitiæ, Mundi Jubar, Robur Ecclesiæ, Plebis Amor, Cleri Delicia. Salve Gregis Tutor egregie, Salva tuæ gaudentes gloriæ.

Salve, Thomas, Virga Justitiæ, Mundi Jubar, Robur Ecclesiæ, Plebis Amor, Cleri Delicia. Salve Gregis Tutor egregie, Salva tuæ gaudentes gloriæ.

The end of the service of Thomas of Canterbury.

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 himand to his power; does not the very form of enumerating those miracles tend much to exalt the servant to an equality with the Master?

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.

[Transcriber's note: They are shown here one after the other.]

Scripture.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.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.The blood of Jesus Christ cleanseth us from all sin.—1 John i. 7.One Mediator.—1 Tim. ii. 5.Who also maketh intercession for us.—Rom. viii. 34.He ever liveth to make intercession for them.—Heb. vii. 25.Service of Thomas Becket.O Christ Jesus, by the wounds of Thomas loosen the sins which bind us.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.Do thou, O Christ, by the blood of Thomas, which he shed for thee, make us ascend whither Thomas has ascended.Holy Thomas, pray for us.

Scripture.

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.

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.

The blood of Jesus Christ cleanseth us from all sin.—1 John i. 7.

One Mediator.—1 Tim. ii. 5.

Who also maketh intercession for us.—Rom. viii. 34.

He ever liveth to make intercession for them.—Heb. vii. 25.

Service of Thomas Becket.

O Christ Jesus, by the wounds of Thomas loosen the sins which bind us.

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.

Do thou, O Christ, by the blood of Thomas, which he shed for thee, make us ascend whither Thomas has ascended.

Holy Thomas, pray for us.

And if this service thus seems to mingle the merits of Christ, the merits of his blood and of his death, withthe 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.

And then again, in celebrating the praises of a mortalman, 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.

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.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.

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 realbona-fidenature 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.

To (Thomas/God Almighty) all things bow and are obedient.

Plagues, diseases, death, and devils, Fire, air, land, and sea. (Thomas/The Almighty) fills the world with glory.

The world offers obeisance to (Thomas/Almighty God).

(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 tolife [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].

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.

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.

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 hisdependence 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.

That this service excited much disgust among the early reformers, we learn from various writers85. 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 Sorbonne86,) 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 passagefrom the ordinance of this latter monarch for erasing Becket's service out of the books, and his name from the calendar of the saints.

Footnote 85:(return)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.

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.

Footnote 86:(return)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.

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.

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:—

"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'sMaiestie, 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 bokes87."

Footnote 87:(return)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.

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.

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.

Ecclesiastical writers88assure 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 itselfof 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:—

Footnote 88:(return)See Mosheim, xvi. Cent. c. i. vol. iv. p. 196. London, 1811.

See Mosheim, xvi. Cent. c. i. vol. iv. p. 196. London, 1811.

"SESSION XXV.89"On the invocation, veneration, and reliques of saints, and of sacred images."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 ownprayers 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."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."

"SESSION XXV.89

"On the invocation, veneration, and reliques of saints, and of sacred images.

"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 ownprayers 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.

"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."

Footnote 89:(return)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.

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.

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,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.

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 decreebefore 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.

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.

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." Theredemption 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.

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 Trent90) 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 worshipbefore 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,apostrophes, 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.

Footnote 90:(return)Histoire du Conc. de Trent, par Fra. Paoli Sarpi, traduit par Pierre François de Courayer. Amsterdam, note 31. 1751. vol. iii. p. 182.

Histoire du Conc. de Trent, par Fra. Paoli Sarpi, traduit par Pierre François de Courayer. Amsterdam, note 31. 1751. vol. iii. p. 182.

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 "suppliantlyto 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.

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.

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.

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,

Mary, Mother of Grace,Mother of Mercy,Do thou protect us from the enemy,And take us in the hour of death.

Mary, Mother of Grace,

Mother of Mercy,

Do thou protect us from the enemy,

And take us in the hour of death.

"And in that of the Apostles,

'To whose command is subject'The health and weakness of all:Heal us who are morally diseased;Restore us to virtue.

'To whose command is subject'

The health and weakness of all:

Heal us who are morally diseased;

Restore us to virtue.

"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."

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 thecharge 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 actualbona-fideresult 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.

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 earth91.

Footnote 91:(return)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.

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.

To this point, however, we must repeatedly reverthereafter; 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?"

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.

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 apractical 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 samebelief 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.

But I return from this digression on the peril of idolatry, to which as well the theory as the practice ofthe 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.

The92most satisfactory method of conducting thisbranch 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.

Footnote 92:(return)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.

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.

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 ritual93on St.John's day94which 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."

Footnote 93:(return)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,Æstiv.; Autumn, Aut.; and the volumes will be designated by the corresponding initials, H. V. Æ. A.

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,Æstiv.; Autumn, Aut.; and the volumes will be designated by the corresponding initials, H. V. Æ. A.

Footnote 94:(return)"Ecclesiam, tuam, Domine, benignus illustra, ut beati Johannis Apostoli tui et evangelistæ illuminata doctrinis, ad dona perveniat sempiterna. Per Dominum."—Husen. H. p. 243.

"Ecclesiam, tuam, Domine, benignus illustra, ut beati Johannis Apostoli tui et evangelistæ illuminata doctrinis, ad dona perveniat sempiterna. Per Dominum."—Husen. H. p. 243.

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 Christ95."

Footnote 95:(return)Quem vidistis, Pastores? Dicite, Annunciate nobis. In terris quis apparuit? Dicite quidnam vidistis? Et annunciate Christi nativitatem.—H. 219.

Quem vidistis, Pastores? Dicite, Annunciate nobis. In terris quis apparuit? Dicite quidnam vidistis? Et annunciate Christi nativitatem.—H. 219.

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