Ibid. page 50, 51. sect. xiii.--[Greek: 'Atheoi men oun hos ouk esmen, ton daemiourgon toude tou pantos sebomenoi, ... ton didaskalon te touton genomenon haemin, kai eis touto genaethenta Iaesoun Christon ton staurothenta epi Pontiou Pilatou, tou genomenou en Ioudaiai epi chronois Tiberiou Kaisaros epitropou, huion autou tou ontos Theou mathontes, kai en deuterai chorai echontes, pneuma te prophaetikon en tritaei taxei, hoti meta logou timomen, apodeixomen....]

Note.--Page 134.

In the text it has been observed, that "Coccius in his elaborate work quotes the two following pa.s.sages as Origen's, without expressing {402} any hesitation or doubt respecting their genuineness; in which he is followed by writers of the present day."

The modern works, to which reference is here made, are chiefly the Lectures delivered by Dr. Wiseman, in the Roman Catholic Chapel in Moorfields in the year 1836, and the compilation of Messrs. Berington and Kirk [Berington and Kirk. London, 1830, p. 403.], from which Dr.

Wiseman in his preface to his Lectures (p. ix.) informs us, that in general he had drawn his quotations of the Fathers. In citing the testimony of Origen in support of the invocation of saints, it is evident that Dr. Wiseman has drawn from that source; for whereas the two confessedly spurious pa.s.sages, from the Lament, and from the Book on Job, are in that compilation quoted in the same page, Dr. Wiseman cites only the pa.s.sage from the Lament, as from a work on the Lamentations, but gives his reference to the Book on Job. His words are these:--"Again he (Origen) thus writes on the Lamentations: 'I will fall down on my knees, and not presuming, on account of my crimes, to present my prayer to G.o.d, I will invoke all the saints to my a.s.sistance. O ye saints of heaven, I beseech you with a sorrow full of sighs and tears; fall at the feet of the Lord of mercies for me, a miserable sinner,'--Lib. ii. De Job." [Lectures on the Princ.i.p.al Doctrines and Practices of the Catholic Church, by Nicholas Wiseman, D.D. London, 1836. Vol. i. preface, p. ix.

and vol. ii. p. 107.]

When we find such pa.s.sages as these, which have been so long ago and so repeatedly p.r.o.nounced to be utterly spurious, yet cited in evidence at the present time, and represented as conveying the genuine testimony of Origen, we shall be pardoned for repeating the sentiments expressed so many years ago by the learned Bishop of Avranches with regard to the very work here cited, "It is wonderful that, WITHOUT ANY MARK OF THEIR BEING FORGERIES, they should be sometimes cited in evidence by some theologians."

Note.--Page 151.

The whole pa.s.sage cited as Origen's comment on the words of Ezekiel, "The heavens are opened," is in the Latin version as follows. The Greek original, if it ever existed, is lost. The portion between brackets is the part suspected of being an interpolation.

6. _Et aperti sunt coeli_. Clausi erant coeli, et ad adventum Christi aperti sunt, ut reseratis illis veniret super eum Spiritus Sanctus in specie columbae. Neque enirn poterat ad nos commeare nisi primum {403} ad suae naturae consortem descendisset. _Ascendit Jesus in altum, captivam duxit captivitatem, accepit dona in hominibus. Qui descendit, ipse est qui ascendit super omnes coelos ut impleret omnia. Et ipse dedit alios apostolos, alios prophetas, alios evangelistas, alios pastores et magistros in perfectionem sanctorum_.

[7. _Aperti sunt coeli_. Non sufficit unum coelum aperiri: aperiuntur plurimi, ut descendant non ab uno, sed ab omnibus coelis angeli ad eos qui salvandi sunt. Angeli qui ascendebant et descendebant super Filium hominis, et accesserunt as eum, et ministrabant ei. Descenderunt autem angeli, quia prior descenderat Christus, metuentes descendere priusquam Dominus virtutum omnium rerumque praeciperet. Quando autem viderunt principem militiae coelestis in terrestribus locis commorari, tunc per apertam viam ingressi sunt sequentes Dominum suum, et parentes voluntati ejus qui distribuit eos custodes credentium nomini suo. Tu heri sub daemonio eras, hodie sub angelo. _Nolite_, inquit Dominus, _contemnere unum de minimis istis_ qui sunt in ecclesia. _Amen enim dico vobis, quia angeli eorum per omnia vident faciem Patris qui est in coelis_.

Obsequuntur saluti tuae angeli, concessi sunt ad ministerium Filii Dei, et dic.u.n.tinter se: si ille descendit, et descendit in corpus; si mortali indutus est carne, et sustinuit crucem, et pro hominibus mortuus est, quit nos quiescimus? quid parcimus n.o.bis? Eja omnes angeli descendamus e coelo. Ideo et mult.i.tudo militiae coelestis erat laudantium et glorificantium Deum, quando natus est Christus. Omnia angelis plena sunt: veni, angeli, suscipe sermone conversum ab errore pristino, a doctrina daemoniorum, ab iniquitate in altum loquente: et suscipiens eum quasi medicus bonus confove atque inst.i.tue, parvulus est, hodie nascitur senex repuerascens: et suscipe tribuens ei baptismum secundae regenerationis, et advoca tibi alios socios ministerii tui, ut concti pariter eos qui aliquando decepti sunt, erudiatis ad fidem. _Gaudium enim est majus in coelis super unum peccatorem poenitentiam agentem, quam supra nonaginta novem justos quibus non opus est poenitentia_.

Exultat omnis creatura, collaetatur et applaudit his qui salvandi sunt.

Nam _expectatio creaturae revelationem filiorum Dei expectat_. Et licet nolint ii qui scripturas apostolicas interpolaverunt istiusmodi sermones inesse libris eorum quibus possit Creator Christus approbari, expectat tamen omnis creatura filios Dei, quando liberentur a delicto, quando auferentur de Zabuli manu, quando regenerentur a Christo. Verum jam tempus est, ut de praesenti loco aliqua tangamus. Vidit Propheta non visionem, sed visiones Dei. {404} Quare non vidat unam, sed plurimas visiones? Audi Dominum pollicentem atque dicentem: _Ego visiones multiplicavi_. 8. _Quinta mensis_. Hic annus quinta captivitatis regis Joachim. Trigesimo anno aetatis Ezekielis, et quinto captivitatis Joachim, Propheta mittiur ad Judaeos. Non despexit clementissimus pater, nec longo tempore incommonitum populum dereliquit. Quintus est annus.

Quantum temporis intercessit? Quinque anni interfluxerunt ex quo captivi serviunt.]

Statim descendit Spiritus Sanctus,--aperuit coelos, ut hi qui captivitatis jugo premebantur, viderent ea quae videbantur a Propheta.

Dicente quippe eo, _Et aperti sunt coeli_, quodam modo et ipsi intuebantur oculis cordis quae ille etiam oculis carnis aspexerat.--Vol.

iii. p. 358.

Note.--Page 165.

In a note on the Epistle of St. Cyprian to his brother, reference was made to the Appendix for a closer comparison of Cyprian's original letter with the modern translation of the pa.s.sage under consideration.

By placing the two versions in parallel columns side by side, we shall immediately see, that the mode of citing the testimony of St. Cyprian adopted in Dr. Wiseman's Lectures, from the compilation of Messrs.

Berington and Kirk, is rather to subst.i.tute his own comment and inference, than to allow the witness to speak for himself in his own words. The whole paragraph, as it appears in Dr. Wiseman's Lectures, is this:--

"St. Cyprian in the same century: 'Let us be mindful of one another in our prayers; with one mind and with one heart, in this world and in the next, let us always pray with mutual charity relieving our sufferings and afflictions. And may the charity of him, who, by the divine favour, shall first depart hence, still persevere before the Lord; may his prayer, for our brethren and sisters, not cease.' Therefore, after having departed this life, the same offices of charity are to continue, by praying for those who remain on earth." [Lect. xiii. vol. ii. p. 107, and Berington and Kirk, p. 430.]

_St. Cyprian's words_. _Epist._ lvii. _p._ 96.

_Translation adopted by Dr. Wiseman from Berington and Kirk._

1. Memories nostri invicem simus,

1. Let us be mindful of one another IN OUR PRAYERS; {405}

2. Concordes atque unanimes, 2. With one mind and with one heart.

3. Utrobique. 3. In this world and in the next,

4. PRO n.o.bIS semper oremus, 4. Let us always pray,

5. Pressuras et angustias mutua 5. With mutual charity RELIEVING out caritate relevemus, sufferings and afflictions.

6. Et si quis istinc nostrum 6. And may the CHARITY OF HIM, prior divinae dignationis celeritate who, by the divine facour, shall praecesserit, perseveret apud Dominum first depart hence, still persevere NOSTRA DILECTIO, before the Lord;

7. Pro fratribus et sororibus 7. May HIS prayer, for our brethren nostris apud misericordiam patris and sisters, not cease.

non cesset oratio.

In this translation, by inserting the words, _in our prayers_, which are not in the original in the first clause; by rendering the adverb _utrobique_, IN THIS WORLD AND IN THE NEXT, in the third clause; by omitting the words _pro n.o.bis, for each other_, which are in the original, in the fourth clause; by changing in the fifth the verb _relevemus, let us relieve_, implying another branch of their mutual kindness, into the participle _relieving_, which may imply, that the relief alluded to was also to be conveyed by the medium of their prayers; by subst.i.tuting _the charity of him_, in place of _nostra dilectio, our charity_, in the sixth; and by inserting the word _his_, which is not in the original, before _prayer_, where the grammar of the sentence requires _our_, in the seventh clause;--by these means the translator makes Cyprian express a sentiment far removed from what the words of Cyprian, in their plain and natural sense, convey. It must, however, be borne in mind, as we have shown in our examination of the pa.s.sage, that the sentiment of Cyprian, even as it is thus unduly extracted from his words, would not in the remotest degree countenance the invocation of saints. It would do no more than imply his belief, that the faithful departed may take an interest in the welfare of their surviving friends on earth, and promote that welfare by their prayers; a point which, in the preface, is mentioned as one of those topics, the discussion of which would be avoided in this inquiry, as quite distinct from the invocation of saints. {406}

Note.--Page 176.

An extract from Eusebius, unnoticed in the text of this work, has recently been cited as conveying his testimony in favour of the invocation of saints. I have judged it better to defer the consideration of it to the appendix. It has been cited in these terms: "In the fourth century Eusebius of Caesarea thus writes: 'May we be found worthy by the prayers and intercessions of all the saints.'" [Dr. Wiseman's Lectures, vol. ii. p. 107. Lect. xiii. Berington and Kirk, p. 431.] To form a just estimate of this alleged testimony, it is requisite that we have before us not only that incomplete clause, but the whole pa.s.sage purporting to contain, in these words, the closing sentences of a commentary on Isaiah: [Tom. ii. p. 593, ed. Paris, 1707. Dr. Wiseman's reference is "Com. in Isai. Tom. ii. p. 593, ed. Paris, 1706."]

"'And they shall be for a spectacle to all flesh.' To what flesh?

Altogether to that which shall be somewhere punished? Nay, to that which shall of the heavenly vision be deemed worthy, concerning which it was said before, All flesh shall come to worship before me, of which may we also be deemed worthy by the prayers and intercessions of all the saints. Amen."

In examining this pa.s.sage I am willing for the present that all its clauses should be accepted as the genuine words of Eusebius, and accepted too in the meaning attached to them by those who have cited them. And to what do they amount? If these are indeed his expressions, Eusebius believed that the saints departed can forward our spiritual welfare by their prayers and ministering offices; and he uttered his desire that we might thus be benefited. Now whether we agree with him or not in that belief; whether we consider the faithful departed as able to take an interest in our welfare and to promote it, or regard such an opinion as without foundation in the word of G.o.d and in primitive doctrine; the belief implied and the wish expressed here by Eusebius, are widely indeed removed from the act of suppliantly invoking the saints departed, and resorting to them with entreaties for their prayers and intercessions in our behalf. These two things, although often confounded, are far from being equivalent; and by all who would investigate with fairness the subject of our inquiry, they must be carefully kept distinct. The invocation of saints being the single point in question, our business is to ascertain, not what opinions Eusebius may have {407} entertained as to the condition, and power, and offices of the saints departed, but whether he invoked them; whether he had recourse to them with supplications for their prayers, or aid and succour. And keeping this closely in view, even if we admit this pa.s.sage to be genuine, and interpret it as those who have cited it wish it to be interpreted, we find in it no authority for the invocation of saints. A Christian would be no more countenanced by this language of Eusebius in suppliantly invoking departed saints, than he would in praying to the angels for their help and mediation be countenanced by the terms of the prayer in regard to them, addressed by the Anglican Church to G.o.d, "O everlasting G.o.d, who hast ordained and const.i.tuted the services of angels and men in a wonderful order; Mercifully grant, that as thy holy angels alway do Thee service in heaven, so by THY appointment they may succour and defend us on earth; through Jesus Christ our Lord. Amen."

Whoever pet.i.tions them, makes them G.o.ds--Deos qui rogat ille facit.

But whilst, for the sake of the argument, I have admitted this pa.s.sage to be genuine, and correctly translated, and have shown that whether genuine or not, and even if it be thus correctly translated, it affects not in the least the issue of our inquiry, I do not feel at liberty to withhold the acknowledgment of my persuasion that in this concession I grant too much. For, in the first place, I am a.s.sured, that if the pa.s.sage came from the pen of Eusebius, no one is justified in confining the desire and wish contained in it to the intercessions and prayers of the saints in heaven; and, secondly, I see reasons for inferring that the last clause was framed and attached to this work, not by Eusebius himself, but by some editor or scribe.

In support of my first persuasion, I would observe that the very language of the writer of these comments on Isaiah and the Psalms precludes us from regarding the Saints departed as exclusively const.i.tuting those "holy ones" by whose intercessions and prayers he expresses his desire that our spiritual welfare may be promoted. In this very comment on Isaiah (ch. vi. 2. p. 376), when he is speaking of the heavenly inhabitants, and ill.u.s.trates his views by G.o.d's dealings towards the children of men in this world, he employs this expression: "For as among men the Saints of G.o.d partake of more excellent graces."

On the 67th (68th) Ps. v. 34, having interpreted the words, "his strength is in the clouds," as referring to the {408} prophets and teachers of divine wisdom, under the guidance of the Spirit, pouring heavenly truths upon the souls of men as the clouds drop rain on fertile lands, he proceeds thus to comment on the expression, "G.o.d is wonderful among his Saints." [Vol. i. p. 364. The English translation refers the word "holy" to places, not persons.] "These Saints are different from those before called Apostles and prophets. And who can they be, except those who out of all nations are deemed worthy of purity and holiness, among whom G.o.d is wonderful, giving to them power and strength?" Thus in perfect accordance with the language of this writer, the Saints, from whose prayers and intercessions he desires to derive spiritual benefits, may be the Saints of G.o.d on earth--in the same state with those saints still living in the flesh, whose prayers St. Paul desired to be offered up for himself, that by them a door of utterance to speak the mystery of Christ might be opened unto him [Coloss. i. 2; iv. 2, 3.]--and with those saints to whom the same Apostle wrote at Philippi: "To all the saints in Christ Jesus:" and to whom he sent the greetings of the saints who then surrounded him: "ALL the SAINTS salute you." [Phil i. 1; iv.

22.]

But before the closing words of this paragraph, whatever be its meaning, be acknowledged as the genuine and undoubted production of Eusebius, I would suggest the careful weighing of some considerations, which appear to me to involve serious difficulties.

1. First, through all the voluminous works of Eusebius, I have found in no single pa.s.sage any allusion to the prayers of saints departed, or to their ministering offices in our behalf, though numberless openings show themselves for the natural introduction of such a subject.

2. Secondly, among all the various works and treatises of Eusebius, I have not found one which is closed by any termination of the kind; on the contrary, they all end with remarkable suddenness and abruptness, precisely as this comment would end, were the sentence under consideration removed. Each, indeed, of the books of his Ecclesiastical History, is followed by a notice of the close of the book, in some cases too that notice involving a religious sentiment: for example, at the close of the 10th book we read: "With the help of G.o.d, the end of the tenth book." But that these are appendages made by an editor or scribe is evident in itself, and moreover {409} in many instances is shown by such sentences as these, "And this we have found in a certain copy in the 8th volume:" "This is in some copies, as if omitted from the 8th book." I find no one instance of Eusebius bringing a chapter or a treatise to its close by any religious sentiment, or any termination of the nature here contemplated.

It is also difficult to conceive that any author, having the flow and connexion of the whole pa.s.sage present to his mind, would himself have appended this e.j.a.c.u.l.a.t.i.o.n as we now find it. We know that editors and scribes often attached a sentiment of their own to the closing words of an author. And it seems far more probable, that a scribe not having the full drift of the argument mainly before him, but catching the expression, "heavenly vision," appended such an e.j.a.c.u.l.a.t.i.o.n. That the writer himself should introduce such a sentence by the connecting link of a relative p.r.o.noun feminine, which must of necessity be referred, not as the grammatical construction would suggest to the feminine noun preceding it,--not to any word expressed or understood in the intervening clause preceding it,--not to the last word in the sentence even before that intervening clause, nor yet to the princ.i.p.al and leading subject immediately under discussion and thrice repeated,--but to a noun incidentally introduced, seems, to say the least, strange and unnatural. "And they shall be for a spectacle to all flesh. To what flesh? Altogether to that which shall be somewhere punished? Nay, to that which shall of the heavenly vision be deemed worthy, concerning WHICH it was said before, All FLESH shall come to worship before me, of which may we also be deemed worthy by the prayers and intercessions of all the saints. Amen." But the cla.s.sical reader will appreciate these remarks more satisfactorily by examining them with reference to the pa.s.sage in the original language.

[Greek: Kai esontai eis orasin pasaei sarki. poiai de sarki; ae pantos pou taei kolasthaesomenaei; taes de epouraniou theas kataxiothaesomenaei peri HAES anotero elegeto aexei pasa sarx tou proskunaesai enopion mou, HAES kai haemeis axiotheiaemen euchais kai presbeiais panton ton hagion, amaen.]

Note.--Page 181.

ATHANASIUS.

In the text I observed that some Roman Catholic writers of the present day had cited the homily there shown to be utterly spurious, {410} as the genuine work of St. Athanasius, and as recording his testimony in defence of the invocation of Saints. The pa.s.sage there referred to Dr.

Wiseman thus introduces, and comments upon.

"St. Athanasius, the most zealous and strenuous supporter that the Church ever possessed of the divinity of Jesus Christ, and consequently of his infinite superiority over all the saints, thus enthusiastically addresses his ever-blessed Mother: 'Hear now, O daughter of David; incline thine ear to our prayers. We raise our cry to thee. Remember us, O most holy Virgin, and for the feeble eulogiums we give thee, grant us great gifts from the treasures of thy graces, thou who art full of grace. Hail, Mary, full of grace, the Lord is with thee. Queen and mother of G.o.d, intercede for us.' Mark well," continues Dr. Wiseman, "these words; 'grant us great gifts, from the treasures of thy graces;'

as if he hoped directly to receive them from her. Do Catholics use stronger words than these? Or did St. Athanasius think or speak with us, or with Protestants?"

In answer to these questions I reply with sure and certain confidence, first, that the genuine words of St. Athanasius himself prove him to have spoken and thought with the Anglican Church, and not with the Roman Church on the invocation of saints and angels, and the blessed Virgin Mary; and secondly, that whatever words Roman Catholics use, whether stronger or not than these, these words on which the above questions are put, never came forth from the pen of St. Athanasius. Their spuriousness is not a question of doubt or difficulty. It has been shown in the text that the whole homily has been for ages utterly repudiated, as a work falsely attributed to St. Athanasius. It is indeed very disheartening to those, whose object is the discovery and the establishment of the truth, to find works cited in evidence as the genuine productions of primitive Christian teachers, which have been so long ago, and so repeatedly, and that not by members of another communion, but by the most learned men of the Church of Rome, adjudged to be spurious. I do not mean that I think it not fully competent for a writer of the present day to call in question, and overrule and set aside the decisions of former editors, as to the genuine or the spurious character of any work. On the contrary I am persuaded that a field is open in that department of theology, which would richly repay all the time and labour and expense, which persons well qualified for the task could bestow upon its culture. What I lament is this, that after a work has been deliberately condemned as unquestionably {411} spurious, by competent and accredited judges for two centuries and a half at the least, that very work should be now cited as genuine and conclusive evidence, without any the most distant allusion to the judgment which had condemned it, or even to any suspicion of its being a forgery. In this instance, also, Dr. Wiseman has implicitly followed the compilation of Messrs. Berington and Kirk.

This is evident, because the extract, as it stands word for word the same in his Lectures and their compilation, is not found as one pa.s.sage in the spurious homily, but is made up of sentences selected from different clauses, and put together so as to make one paragraph. It is worthy of notice, that in quoting their authority, both Dr. Wiseman, and those whom he follows, refer us to the very volume in which the Benedictine editors declare that there was no learned man, who did not p.r.o.nounce the work to be spurious; and in which also they quote at length the letter of Baronius which had proved it to be a forgery. [Dr.

Wiseman's Lectures, vol. ii. p. 108, from Berington and Kirk, p. 430, 431.]