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Our elementary Catechism says: “ we are to honour Saints and Angels as God's especial friends

beg of her majesty to save his life, would any one contend that he had ascribed to the queen the power which the constitution has entrusted to the sovereign alone; and on that account indict him for treason, or a contempt of the king's prerogative ?” (Dr. Lingard's Tracts.)

“ If in our books of devotion, or any other treatise, he should happen to meet with expressions which his prejudice is inclined to misinterpret, or his piety to condemn, let his charity interpose, and see if it will not admit of a more favourable interpretation. Words, abstractedly, are but empty sounds: nor are they calculated to convey any impression, other than that which common practice annexes to them: nor will it be denied that all words are liable to different interpretations. Again, whoever is conversant with ancient phraseology will admit, that the sense which modern acceptation has attached to cer. tain words, is not the sense in which they were formerly received. Thus, in the marriage service of the Church of England, the husband addresses his wife in the following words :- With my body I thee worship.' Now, what would be the indignation of Mr. Townsend, were I to tell him that, on such an occasion, he had been guilty of idolatry ; that he had worshipped the creature instead of the Creator? If expressions of this description are to be found in a Church so modern as Protestantism, what wonder that they should be more frequently met with in a Church so ancient as Catholicity ?-Let but the Protestant make the same allowances to the Catholic, as he requires for himself, and he solves his own objections. If

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and servants, but not with the honour which belongs to God.” And, when it is recollected that the reverence paid to the Saints is due to them only through the merits of our Saviour, surely it cannot be deemed any dishonour to the Creator to see his creatures honoured for the gifts he himself has bestowed upon them; nor will it be considered unbecoming the weakness and the misery of man; to offer our petitions to the throne of mercy through less unworthy hands than our own ;-to make friends for ourselves amongst the friends of God;--and to implore the intercession of those in our behalf, who had already succeeded so well for themselves.

As an additional proof of the efficacy of the merits and prayers of the Saints, suffice it, amongst

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he will apply the above observation to the words adore and worship, in the instances adduced by Mr. Townsend, he will require no other reply.

“ Do not the Bishops remind us that, even in the translation of the Bible published at Oxford, to worship is used to signify inferior as well as superior worship? In the first book of Chronicles, we read in that edition, that the assembly" bowed down their heads, and worshipped the Lord and the King.' (1 Chron. xxix. 20.) Did they worship the King with the same supreme worship which they paid to God? Certainly not. It must therefore follow from the use of Scripture itself, that the word worship must be received in different acceptations, according to the person to whom it is addressed.”—Corless's Reply.)

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others, to mention two recorded in Holy Writ:-I will bless thee, and multiply thy seed for my servant Abraham's sAKE.*)-For thy servant David's SAKE, turn not away the face of thine anointed.Do not these texts clearly show, that, in consideration of the zeal and fidelity of his departed servants, God may sometimes be induced to grant particular blessings and favours to the living? And this too without any derogation from the merits and mediatorship of Christ, because, whatever grace the Saints may possess in the eyes of God, it is wholly founded on the merits of our Saviour.

To understand the question rightly, and to explain that text of St. Paul, which says; There is one mediator between God and men, the man Christ Jesus,') it must be observed that Catholics acknowledge Christ to be the only mediator of salvation ; but it cannot be argued from thence that there is no other mediator of intercession, without condemning the conduct of St. Paul, the commands of Almighty God himself, and the practice of the Established Church.(") If, therefore, it is not derogatory from the mediatorship of Christ to solicit the prayers of each other, while here on earth, how should it be so in any other state of existence? And if the efficacy of prayer be such in behalf of

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rk) Gen. xxvi. 24.
im) i Eph. Tim. ii. 5.

(I) Psl: cxxxi, 10.
(n) See Dr. Lingard's Tracts.

each other, while in this mortal state, in which no man living stands justified in the sight of his Creator," how much more may not be expected from it, when the just man is not only removed from this imperfect state of existence, but has received power over the nations ;(P) is seated upon the same throne with the Almighty;(9) and is become a pillar in the temple of his God," in that temple where the smoke of the incense of the prayers of the saints ascends up before God.) Where, then, I would ask, is the superstition and idolatry in all this? (0)

(O) Psl. cxlii. 2. (P) Apoc. ii. 26.

(9) Ibid. iii. 21. () Ibid. iii. 12.

19) Ibid. viii. 4. (1) I will subjoin the opinion of Luther upon this point, though rather as an object of curiosity, than for the purpose of founding any argument upon it.

“ Concerning the Invocation of Saints,” says he, “I agree with the whole Christian Church, and am of opinion that the saints in heaven are to be invocated; for, who can contradict the wonders daily wrought at their tombs ?” (In Purg. Quorund. Artic. Tom. i.)-Again: “Some, however, may say; Of what use can the saints be to us? Thou art to use them as thou dost thy neighbour; for as thou sayest to him; Pray to God for me; so mayest thou, St. Peter pray for me.” (In Festo Sti. Johannis Baptistæ.) And in another place : “ Let no one omit to invoke the blessed Virgin, and the Angels and Saints, that they may intercede with God for them at that instant (the hour of death].” (Luther's Præp. ad Mort.)

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Though the honour paid to relics and images is not expressly mentioned in the oath, yet, as we are not sure that it may not by implication be comprised therein, and that the charge of superstition and idolatry may not, in the minds of those who take this test, be grounded upon the supposed doctrine and practice of Catholics upon

this point, I deem it quite necessary for our justification to state our belief thereon. It may be found in the following propositions :-“ God alone is the object of our worship and adoration; but Catholics shew honour to the relics of saints, and they place images and pictures in their churches, to reduce their wandering thoughts, and to enliven their memories towards heavenly things. They shew, besides, a respect to the representations of Christ, of the mysterious facts of their religion, and of the saints of God, beyond what is due to any profane figure; not that they believe any virtue to reside in them, for which they ought to be honoured, but because the honour given to pictures is referred to the prototype, or thing represented.

They maintain also that honour and respect are due to the bible, to the cross, to the name of Jesus, to churches, &c. as things peculiarly appertaining to God; as well as to kings, magistrates, and superiors : for to whom honour is due, honour may be given, without any derogation from the majesty of God, or that divine worship which is appropriate to him.”


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