In such apostrophes the whole of the Song of the Three Children abounds; and we meet with many such in the early writers.

III. The third stage supplies instances of prayer to G.o.d, imploring him to allow the supplication of his saints to be offered for us. Of this we find examples in the Collects for St. Andrew's Eve and Anniversary, for the feast of St. Anthony, and various others.

"We beseech thee, Almighty G.o.d, that he whose feast we are about to celebrate may implore thy aid for us," &c. [Quaesumus omnipotens Deus, ut beatus Andreas Apostolus cujus praevenimus festivitatem, tuum pro n.o.bis imploret auxilium. A. 545.]

"That he may be for us a perpetual intercessor." [Ut apud te sit pro n.o.bis perpetuus intercessor. A. 551.]

"We beseech thee, O Lord, let the intercession of the blessed Anthony the Abbot commend us, that what we cannot effect by our own merits, we may obtain by his patronage [Ejus patrocinio a.s.sequamur. H. 490.]: through the Lord."

These prayers I could not offer in faith. I am taught in the written word to look for no other intercessor in heaven, than one who is eternal and divine, therefore I can need no other. Had G.o.d, by his revealed word, told me that the intercessions of his servants departed should prevail with Him, provided I sought that benefit by prayer, I should, without any misgiving, have implored Him to receive their {249} prayers in my behalf; but I can find no such an intimation in the covenant. In that covenant the word of the G.o.d of truth and mercy is pledged to receive those, and to grant the prayers of those who come to him through his blessed Son. In that covenant, I am strictly commanded and most lovingly invited to approach boldly the Supreme Giver of all good things myself, and to ask in faith nothing wavering, with an a.s.surance that He who spared not his own Son, but delivered Him up for us all, will, with Him, also freely give us all things. In this a.s.surance I place implicit trust; and as long as I have my being in this earthly tabernacle, I will, by his gracious permission and help, pray for whatever is needful for the soul and the body; I will pray not for myself only, but for all, individually and collectively, who are near and dear to me, and all who are far from me; for my friends, and for those who wish me ill; for my fellow Christians, and for those who are walking still in darkness and sin;--I will pray for mercy on all mankind. And I will, as occasion offers, desire others among the faithful on earth to pray for me; and will take comfort and encouragement and holy hope from the reflection that their prayers are presented to G.o.d in my behalf, and that they will continue to pray for me when my own strength shall fail and the hour of my departure shall draw nigh. But for the acceptance of my own prayers and of theirs I can depend on no other Mediator in the world of spirits, than on HIM, whom his own Word declares to be the one Mediator between G.o.d and men, who prayed for me when He was on earth, who is ever making intercession for me in heaven. I know of no other in the unseen world, by whom I can have access to the Father; I find no other offered to me, I seek no {250} other, I want no other. I trust my cause,--the cause of my present life, the cause of my soul's eternal happiness,--to HIM and to his intercession. I thank G.o.d for the blessing. I am satisfied; and in the a.s.surance of the omnipotence of his intercession, and the perfect fulness of his mediation, I am happy.

On this point it were well to compare two prayers both offered to G.o.d; the one pleading with Him the intercession of the pa.s.sion of his only Son, the other pleading the prayers of a mortal man. The first prayer is a collect in Holy Week, the second is a collect on St. Gregory's Day.

We beseech thee, Almighty G.o.d, that we who among so many adversities from our own infirmity fail, the pa.s.sion of thy only begotten Son interceding for us, may revive. V. 243.

O G.o.d, who hast granted the rewards of eternal blessedness[96]

to the soul of thy servant Gregory, mercifully grant that we who are pressed down by the weight of our sins, may, by his prayers with Thee, be raised up. V. 480.

[Footnote 96: I can never read this, and such pa.s.sages as this, without asking myself, can such an a.s.sertion be in accordance with the inspired teaching?--"Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of G.o.d." I Cor. iv.

5.]

IV. The next form of prayer to which I would invite your serious attention, is one from which my judgment and my feelings revolt far more decidedly even than from the last-mentioned; and I have the most clear denouncement of my conscience, that by offering it I should do a wrong to my Saviour, and ungratefully disparage his inestimable merits, and the full, perfect, and sufficient sacrifice and satisfaction of his omnipotent {251} atonement: I mean those prayers, still addressed to G.o.d, which supplicate that our present and future good may be advanced by the merits of departed mortals, that by their merits our sins may be forgiven, and our salvation secured; that by their merits our souls may be made fit for celestial joys, and be finally admitted into heaven.

Of these prayers the Roman Breviary contains a great variety of examples, some exceeding others very much in their apparent forgetfulness and disregard of the merits of the only Saviour, and consequently far more shocking to the reason and affections of us who hold it a point of conscience to make the merits of Christ alone, all in all, exclusive of any other to be joined with them, the only ground of our acceptance with G.o.d.

We find an example of this prayer in the collect on the day of St.

Saturnine. "O G.o.d, who grantest us to enjoy the birth-day of the blessed Saturnine, thy martyr, grant that we may be aided by his merits, through the Lord." [Ejus nos tribue meritis adjuvari per Dominum. A. 544.]

Another example, in which the supplicants plead for deliverance from h.e.l.l, to be obtained by the merits and prayers of the saint together, is the Collect for December 6th, the day of St. Nicolas.

"O G.o.d, who didst adorn the blessed Pontiff Nicolas with unnumbered miracles, grant, we beseech Thee, that by his merits and prayers we may be set free from the fires of h.e.l.l, through," &c. [Ut ejus meritis et precibus a gehennae incendiis liberemur. H. 436.]

Another example, in like manner specifying both the merits and intercession of the departed saint, contains {252} expressions very unacceptable to many of those who are accustomed to make the Bible their study. It is a prayer to Joseph, the espoused husband of the Virgin Mary. Of him mention is made by name in the Gospel just before and just after the birth of Christ, as an upright, merciful man, to whom G.o.d on three several occasions made a direct revelation of his will, by the medium of a dream, with reference to the incarnate Saviour. Again, on the holy family visiting Jerusalem, when our Lord was twelve years of age, Mary, his mother, in her remonstrance with her Son, speaks to Him of Joseph thus: "Why hast Thou thus dealt with us? Behold thy father and I have sought Thee sorrowing." Upon which not one word was uttered by our Saviour that would enable us to form an opinion as to his own will with regard to Joseph. Our Lord seems purposely to have drawn their thoughts from his earthly connexion with them, and to have raised their minds to a contemplation of his unearthly, his heavenly, and eternal origin. "How is it that ye sought me? Wist ye not that I must be about my Father's business?" After this time, though the writings of the Holy Book, either historical, doctrinal, or prophetic, at the lowest calculation embrace a period of fourscore years, no allusion is made to Joseph as a man still living, or to his memory as one already dead. And yet he is one of those for the benefit of whose intercession the Church of Rome teaches her members to pray to G.o.d, and from whose merits they are taught to hope for succour.

On the 19th of March the following Collect is offered to the Saviour of the world:--

"We beseech thee, O Lord, that we may be succoured by the merits of the husband of thy most holy mother, {253} so that what we cannot obtain by our own power, may be granted to us by his intercession. Who livest,"

&c. [V. 486.]

It is antic.i.p.ating our instances of the different stages observable in the invocation of saints, to quote here direct addresses to Joseph himself; still it may be well to bring at once to a close our remarks with regard to the worship paid to him. We find that in the Litany of the Saints, "St. Joseph, pray for us," is one of the supplications; but on his day (March 19) there are three hymns addressed to Joseph, which appear to be full of lamentable superst.i.tion, a.s.signing, as they do, to him a share at least in the work of our salvation, and solemnly stating, as a truth, what, whether true or not, depends upon a groundless tradition, namely, that our blessed Lord and Mary watched by him at his death; ascribing to Joseph also that honour and praise, which the Church was wont to offer to G.o.d alone. The following are extracts from those hymns:

First hymn. "Thee, Joseph, let the companies of heaven celebrate; thee let all the choirs of Christian people resound; who, bright in merits, wast joined in chaste covenant with the renowned Virgin. Others their pious death consecrates after death; and glory awaits those who deserve the palm. Thou alive, equal to those above, enjoyest G.o.d, more blessed by wondrous lot. O Trinity, most High, spare us who pray; grant us to reach heaven [to scale the stars] BY THE MERITS OF JOSEPH, that at length we may perpetually offer to thee a grateful song." [Te Joseph celebrent agmina coelitum. V. 485.]

Second hymn. "O, Joseph, the glory of those in heaven, and the sure hope of our life, and the safeguard {254} of the world, benignly ACCEPT THE PRAISES WHICH WE joyfully sing TO THEE.... Perpetual praise to the most High Trinity, who granting to thee honours on high, give to us, BY THY MERITS, the joys of a blessed life." [Coelitum, Joseph, Decus. V. 486.]

Third hymn. "He whom we, the faithful, worship with joy, whose exalted triumphs we celebrate, Joseph, on this day obtained by merit the joys of eternal life. O too happy! O too blessed! at whose last hour Christ and the Virgin together, with serene countenance, stood watching. Hence, conqueror of h.e.l.l, freed from the bands of the flesh, he removes in placid sleep to the everlasting seats, and binds his temples with bright chaplets. Him, therefore, reigning, let us all importune, that he would be present with us, and that he obtaining pardon for our transgressions, would a.s.sign to us the rewards of peace on high. Be praises to thee, be honours to thee, O Trine G.o.d, who reignest, and a.s.signest golden crowns to thy faithful servant for ever. Amen." [Iste, quem laeti colimus fideles. V. 490.]

It is painful to remark, that in these last clauses the very same word is employed when the Church of Rome applies to Joseph to a.s.sign to the faithful the rewards of peace, and when she ascribes glory to G.o.d for a.s.signing to his faithful servants crowns of gold. Indeed these hymns contain many expressions which ought to be addressed to the Saviour alone, whose "glory is in the heavens," who is "the hope of us on earth," and "the safeguard of the world."

Under this fourth head I will add only one more specimen. Would it were not to be found in the Roman {255} Liturgies since the Council of Trent: G.o.d grant it may ere long be wiped out of the book of Christian worship!

It is a collect in which the Church of Rome offers this prayer to G.o.d the Son:--

"O G.o.d, whose right hand raised the blessed Peter when walking on the waves, that he sank not; and rescued his fellow-apostle Paul, for the third time suffering shipwreck, from the depth of the sea; mercifully hear us, and grant that by the merits of both we may obtain the glory of eternity." [H. 149.]

Now suppose for a moment it had been intended in any one prayer negatively to exclude the merits of Christ from the great work of our eternal salvation, and to limit our hopes of everlasting glory to the merits of St. Peter and St. Paul, could that object have been more effectually and fully secured than by this prayer? Not one word alluding to the redemption which is in Christ can be found in this prayer. The sentiment in the first member of the prayer refers us to the power exercised by the Son of G.o.d, and Son of man, when he was intabernacled in our flesh; and the second expression teaches us to contemplate the providence of our Almighty Saviour in his deeds of beneficence. But no reference, even by allusion, is here made to the merits of Christ's death--none to his merits as our great Redeemer; none to his merits as our never-ceasing and never-failing Intercessor. We are led to approach the throne of grace only with the merits of the two Apostles on our tongue. If those who offer it hope for acceptance through THE MEDIATION of Jesus Christ, and for the sake of his merits, that hope is neither suggested nor fostered by this prayer. The truth, as it is in Jesus, would compel us in addressing {256} Him, the Saviour of the world, to think of the merits of neither Peter nor Paul, of neither angel nor spirit. Instead of praying to him that we may obtain the glories of eternity for their merits, true faith in Christ would bid us throw ourselves implicitly on his omnipotent merits alone, and implore so great a blessing for his own mercy's sake. If we receive the whole truth, can it appear otherwise than a disparagement of his perfect and omnipotent merits, to plead with Him the merits of one, whom the Saviour himself rebuked with as severe a sentence as ever fell from his lips, "Get thee behind me, Satan, thou art an offence to me; for thou savourest not the things that be of G.o.d, but those that be of men;"

[Matt. xvi. 23.] and of another who after his conversion, when speaking of the salvation wrought by Christ, in profound humility confesses himself to be a chief of those sinners for whom the Saviour died, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief?" [1 Tim. i.

15.] We feel, indeed, a sure and certain hope that these two fellow-creatures, once sinners, but by G.o.d's grace afterwards saints, have found mercy with G.o.d, and will live with Christ for ever; but to pray for the same mercy at his gracious hands for the sake of their merits is repugnant to our first principles of Christian faith. When we think of merits, for which to plead for mercy, we can think of Christ's, and of Christ's alone.

V. Our thoughts are next invited to that cla.s.s of prayers which the Church of Rome authorizes and directs to be addressed immediately to the Saints themselves. {257} Of these there are different kinds, some far more objectionable than others, though all are directly at variance with that one single and simple principle, to which, as we believe, a disciple of the cross can alone safely adhere--prayer to G.o.d, and only to G.o.d. The words of the Council of Trent are, as we have already observed, very comprehensive on this subject. They not only declare it to be a good and useful thing supplicantly to invoke the saints reigning with Christ: but also for the obtaining of benefits from G.o.d, through Jesus Christ our Lord, who is our only Redeemer and Saviour, to fly to their prayers, HELP, and a.s.sISTANCE. Whether these last words can be interpreted as merely words of surplusage, or whether they must be understood to mean that the faithful must have recourse to some help and a.s.sistance of the saints beyond their intercession, is a question to which we need not again revert. If it had been intended to embrace other kinds of beneficial succour, and other help and a.s.sistance, perhaps it would be difficult to find words more expressive of such general aid and support as a human being might hope to derive, in answer to prayer from the Giver of all good. And certainly they are words employed by the Church, when addressing prayers directly to G.o.d. Be this as it may, the public service-books of the Church of Rome unquestionably, by no means adhere exclusively to such addresses to the saints, as supplicate them to pray for the faithful on earth. Many a prayer is couched in language which can be interpreted only as conveying a pet.i.tion to them immediately for their a.s.sistance, temporal and spiritual.

But let us calmly review some of the prayers, supplications, invocations, or by whatever name religious addresses now offered to the saints may be called; and {258} first, we will examine that cla.s.s in which the pet.i.tioners ask merely for the intercession of the saints.

We have an example of this cla.s.s in an invocation addressed to St.

Ambrose on his day, December 7; the very servant of Christ in whose hymns and prayers no address of prayer or invocation to any saint or martyr can be found.

"O thou most excellent teacher, the light of the Holy Church, O blessed Ambrose, thou lover of the divine law, deprecate for us [or intercede for us with] the Son of G.o.d[97]."

[Footnote 97: H. 438. "Deprecare pro n.o.bis Filium Dei." This invocation to Ambrose is instantly followed by this prayer to G.o.d: "O G.o.d, who didst a.s.sign to thy people the blessed Ambrose as a minister of eternal salvation, grant, we beseech Thee, that we may deserve to have him as our intercessor in heaven, whom we had as a teacher of life on earth."]

The Church of Rome has wisely availed herself of the pious labours of Ambrose, Bishop of Milan; and has introduced into her public worship many of the hymns usually ascribed to him. Would she had followed his example, and addressed her invocations to no one but our Creator, our Redeemer, and our Sanctifier! Could that holy man hear the supplications now offered to him, and could be make his voice heard in return among those who now invoke him, that voice, we believe, would only convey a prohibitory monition like that of the Angel to St. John when he fell down before him, See thou do it not; I am thy fellow-servant; worship G.o.d.

It is needless to multiply instances of this fifth kind of invocation.

In the "Litany of the Saints" more than fifty different saints are enumerated by name, and are invoked to pray and intercede for those who join in {259} it. Among the persons invoked are Raphael [ae. cxcii.], Gervasius, Protasius, and Mary Magdalene; whilst in the Litany [ae.

cxcvi.] for the recommendation of the soul of the sick and dying, the names of Abel, and Abraham, are specified.

Under this head I will call your attention only to one more example.

Indeed I scarcely know whether this hymn would more properly be cla.s.sed under this head, or reserved for the next; since it appears to partake of the nature of each. It supplicates the martyr to obtain by his prayers spiritual blessings, and yet addresses him as the person who is to grant those blessings. It implores him to liberate us by the love of Christ; but so should we implore the Father of mercies himself. Still, as the more safe course, I would regard it as a prayer to St. Stephen only to intercede for us. But it may be well to derive from it a lesson on this point; how easily the transition glides from one false step to a worse; how infinitely wiser and safer it is to avoid evil in its very lowest and least noxious appearance:

"Martyr of G.o.d [or Unconquered Martyr], who, by following the only Son of the Father, triumphest over thy conquered enemies, and, as conqueror, enjoyest heavenly things; by the office of thy prayer wash out our guilt; driving away the contagion of evil; removing the weariness of life. The bands of thy hallowed body are already loosed; loose thou us from the bands of the world, by the love of the Son of G.o.d [or by the gift of G.o.d Most High]." [H. 237.]

In the above hymn the words included within brackets are the readings adopted in the last English edition of the Roman Breviary; and in this place, when we are about to refer to many hymns now in use, it may be well to observe, that in the present day we find {260} various readings in the hymns as they are still printed for the use of Roman Catholics in different countries. In some instances the changes are curious and striking. Grancolas, in his historical commentary on the Roman Breviary (Venice, 1734, p. 84), furnishes us with interesting information as to the chief cause of this diversity. He tells us that Pope Urban VIII., who filled the papal throne from 1623 to 1644, a man well versed in literature, especially in Latin poetry, and himself one of the distinguished poets of his time, took measures for the emendation of the hymns in the Roman Breviary. He was offended by the many defects in their metrical composition, and it is said that upwards of nine hundred and fifty faults in metre were corrected, which gave to Urban occasion to say that the Fathers had begun rather than completed the hymns.

These, as corrected, he caused to be inserted in the Breviary. Grancolas proceeds to tell us that many complained of these changes, alleging that the primitive simplicity and piety which breathed in the hymns had been sacrificed to the niceties of poetry. "Accessit Latinitas, et recessit pietas." The verse was neater, but the thought was chilled.

VI. But the Roman Church by no means limits herself to this kind of invocation; prayers are addressed to saints, imploring them to hear, and, as of themselves, to grant the prayers of the faithful on earth, and to release them from the bands of sin, without any allusion to prayers to be made by those saints. It grieves me to copy out the invocation made to St. Peter on the 18th of January, called the anniversary of the Chair of St. Peter at Rome; the words of our Blessed Lord himself, and of his beloved and inspired Apostle, seem to rise up in judgment against that prayer, and condemn it. It {261} will be well to place that hymn addressed to St. Peter, side by side with the very word of G.o.d, and then ask, Can this prayer be safe?

1. Now, O good Shepherd, 1. Jesus saith, I am the good merciful Peter, Shepherd. John x. 11.

2. Accept the prayers of us 2. Whatsoever ye shall ask in who supplicate, my name, that will I do. That whatsoever ye shall ask the Father in my name, he may give it you. John xiv. 13; xv. 16.

3. And loose the bands of our 3. The blood of Jesus Christ sins, by the power committed to his Son cleanseth us from all sin.

thee, 1 John i. 7.

4. By which thou shuttest 4. These things saith he that heaven against all by a word, is holy, he that is true, he that and openest it[98]. openeth and no man shutteth, and shutteth and no man openeth.

Rev. iii. 7.

I am he that liveth and was dead, and am alive for evermore, and have the keys of h.e.l.l and of death. Rev. i. 18.