"We must consider, (he says at the close of his {169} 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 a.s.signs each to his own home ... which restores us to paradise and the kingdom of heaven, s.n.a.t.c.hed 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 a.s.sembly 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 chast.i.ty, have subdued the l.u.s.ts 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; {170} let us desire that our lot may be to be with these speedily; to come speedily to Christ. Let G.o.d 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."

Such is the evidence of St. Cyprian.

SECTION VIII.--LACTANTIUS.

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 cla.s.sical 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 Caesar Crispus, son of Constantine, in Gaul.

Among many other writings which Jerome enumerates, he specifies the book, "On the Anger of G.o.d," 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 pa.s.sage likely to aid their cause; and they are chiefly anxious to depreciate his evidence. I will call your attention only to two pa.s.sages in his works. The {171} one is in his first book on False Religion: "G.o.d hath created ministers, whom we call messengers (angels);... but neither are these G.o.ds, nor do they wish to be called G.o.ds, nor to be worshipped, as being those who do nothing beyond the command and will of G.o.d." [Vol. i. p. 31.]

The other pa.s.sage 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 inst.i.tute 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.]

This composition is generally believed to have been written about the year 317.

SECTION IX.--EUSEBIUS.

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. {172} 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 pa.s.sage which countenances the decrees of the Council of Trent; not one pa.s.sage 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.

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 pa.s.sage 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 pa.s.sage 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 Praeparatio, 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 pa.s.sages in ancient history, as it is represented by Bellarmin and others, is interpolated.

The first pa.s.sage, which follows a description of the {173} martyr Potamiaena's sufferings, is thus quoted by Bellarmin: "In this manner the blessed virgin, Potamniaena, emigrated from earth to heaven." [Hoc modo beata Virgo emigravit e terris ad coelum. Vol. ii. p. 854.] And such, doubtless, is the pa.s.sage 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.

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 G.o.d, approach to their respective monuments, and make OUR PRAYERS TO THEM, as holy men, by whose intercession to G.o.d, we profess to be not a little aided." [Haec nos, inquit, quotidie fact.i.tamus 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.]

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. {174} The copy which I have before me of the "Evangelica Praeparatio," 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.

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 G.o.d, 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 ("Quae quidem in hominum Deo carissimorum obitus egregie conveniunt, quos verae pietatis milites jure appellaris. Nam et eorum sepulchra celebrare et preces ibi votaque nuncupare et beatas illorum animas venerari consuevimus, idque a n.o.bis 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.

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 {175} 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 pa.s.sage 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 G.o.d," 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 G.o.d, though it is often in ancient writers employed to mean the religious worship of man to G.o.d. Still how lamentable is it to attempt by such tampering with ancient doc.u.ments to maintain a cause, whatever be our feelings with regard to it!

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.

"In the doctrine of his word we have learned that there exists, after the most high G.o.d, certain powers, {176} in their nature incorporeal and intellectual, rational and purely virtuous, who ([Greek: ch.o.r.euousas]) 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 G.o.d 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 G.o.d, and honouring them to the extent of propriety; but confessing G.o.d alone, and Him alone worshipping." ([Greek: theias men dynameis hypaeretikas tou pambasileos Theou kai leitourgikas eidotes, kai kata to prosaekon timontes monon de Theon h.o.m.ologountes, kai monon ekeinon sebontes]) [Demonst. Evang. Paris, 1628. p. 106.; Praepar. Evang. lib. vii. c. 15.

p. 237.]

SECTION X.--APOSTOLICAL CANONS AND CONSt.i.tUTIONS.

The works known by the name of the Apostolical Const.i.tutions 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 {177} to examine both these doc.u.ments, but especially the Const.i.tutions, 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 pa.s.sed by. Again and again prayer is directed to be made to the one only living and true G.o.d, 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 doc.u.ments. {178}

In book v. c. 6. of the Const.i.tutions, the martyr is represented as "trusting in the one only true G.o.d 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.]

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.

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 G.o.d 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 G.o.d 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.]

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.]

Does this sound any thing at all like adoration or invocation? The word which is used in the above {179} pa.s.sage, _honour_ [[Greek: time] p.

241], is employed when (book ii. c. 28.) the respect is prescribed which the laity ought to show to the clergy.

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.

SECTION XI.--SAINT ATHANASIUS.

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 inst.i.tuted 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 {180} works increased, to the true and scriptural views taken by Athanasius of the Christian's hope and confidence in G.o.d alone; the glowing fervour of his piety centering only in the Lord; his sure and certain hope in life and in death anch.o.r.ed only in the mercies of G.o.d, through the merits and mediation of Jesus Christ alone.

Bellarmin, in his appeal to Athanasius as a witness in behalf of the invocation of saints, cites two pa.s.sages; 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.

The first pa.s.sage 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 G.o.d who sent him."

The other pa.s.sage 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 G.o.d."

[Vol. ii. p. 390-401.]

Had Bellarmin been the only writer, or the last who cited this pa.s.sage as the testimony of St. Athanasius, {181} it would have been enough for us to refer to the judgment of the Benedictine editors, who have cla.s.sed 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 pa.s.sage 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 p.r.o.nouncing his judgment on the different works a.s.signed 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.]

Since, however, this pa.s.sage 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 circ.u.mstances under which the pa.s.sage is offered to our notice.

The pa.s.sage is found in a homily called The Annunciation of the Mother of G.o.d. 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 {182} by most zealous and steady adherents to the Church of Rome, and the most strenuous defenders of her doctrines and practice.