tribuuntur naturæ intelligenti. Non enim est capax res inanima et rationis expers ejusmodi cultuum; sed cultus quidam inferior et varius pro varietate imaginum. Itaque imaginibus sanctorum non debetur propriè dulia, sed cultus inferior, qui dici potest dulia secundum quid,* vel dulia analogicè, sive reductive; similiter imaginibus Christi non debetur latria vera, et simpliciter, sed cultus sine comparatione inferior, qui tamen reducitur ad latriam, ut imperfectum ad perfectum. Probatur, sicut se habet imago ad suum exemplar, ita se habet cultus imaginis ad cultum exemplaris, sed imago est ipsum exemplar analogicè et secundùm quid: nam homo pictus est homo secundum quid, et analogicè; ergò etiam imagini debetur cultus ipsi exemplari debitus, imperfectus, et analogicus, &c. The cross was formerly worshipped with latria. Pontificale Romanum Clementis VIII. Pontificis Maximi jussu restitutum atque editum, Romæ, 1595, folio. P. 672. Ordo ad recipiendum processionaliter Imperatorem. Si verò legatus apostolicus imperatorem reciperet, aut cum eo urbem intraret, vel aliàs secum iret, vel equitaret ille, qui gladium imperatori præfert, et alius crucem legati portans, semel ire debent. Crux legati, quia debetur ei latriā, erit a dexteris, et gladius imperatoris a sinistris. Breviarum Romanum. (Antverpiæ, 1823.) Festa Novembris. Andrea Apostoli. Die xxx. Novembris, in festo S. O bona crux, quæ decorem et pulchritudinem de membris How can the Italian peasant understand what is meant by dulia, or latria, secundum quid, or by an analogical or reductive dulia? Domini suscepisti, accipe me ab hominibus, et redde me magistro meo. On Good Friday. Festa Septembris. Die xiv. In festo exaltationis Sanctæ Crucis. Ad magnificat antiphone. O crux, splendidior cunctis astris, mundo celebris, hominibus multùm amabilis, sanctior universis ; quæ sola fuista digna portare talentum mundi: dulce lignum, dulces clavos, dulcia ferens pondera, salva præsentem catervam in tuis hodiè laudibus congregatam. Missale Romanum. Dublinii, 1795. Feria vi. in Parasceve. Completis orationibus, sacerdos depositâ casulâ accedit ad cornu epistolæ, et ibi in posteriori parte anguli altaris accipit a diacono crucem jam in altari præparatam: quam, versâ facie ad populum, a summitate parùm discooperit, incipiens solus antiphonam, "ecce lignum crucis." Ac deinceps in reliquis juratur in cantu a ministris usque ad "Venite adoremus." Omnes se prosternunt, excepto celebrante. Deinde procedit ad anteriorem partem anguli ejusdem cornu epistolæ, et discooperiens brachium dextrum crucis, elevansque eam paulisper, altiùs quam primò, incipit, "Ecce lignum crucis," aliis cantantibus et adorantibus ut supra. Deinde sacerdos procedit ad medium altaris, et discooperiens crucem totaliter, ac elevans eam tertiò altius incipit. "Ecce lignum crucis," aliis cantantibus et adorantibus ut supra. Deinde sacerdos procedit ad medium altaris, et discooperiens crucem totaliter, ac elevans eam tertiò altius incipit," Ecce lignum crucis," aliis cantantibus et adorantibus ut suprà. "Ecce lignum crucis, in quo salus mundi pependit.' Chorus. "Venite Adoremus." Postea sacerdos solus portat crucem ad locum ante altare præparatum, et genuflexus ibidem eam locat: mox depositis calceamentis, accedit ad adorandam crucem, ter genua flectens antequam eam deosculetur. Hoc facto revertitur et accipit calceamenta et casulam. Postmodum ministri altaris, deinde alii clerici et laici, bini et bini, ter genibus flexis, ut dictum est crucem adorant. THE INVOCATION OF SAINTS AND ANGELS. The Romanists adduce several passages in support of the invocation of saints and angels. The following are the most worthy of comment. (Gen. xlviii. 16.) But the angel alluded to in the text is " God, in whose sight my father Abraham and Isaac walked." It was the angel Jehovah, the Angel of the Covenant, as he is called in Malachi. (Exod. xxiii. 20-22.) But this angel was evidently Christ, for it is said that he shall forgive their sins, which is Christ's prerogative; and it is also said " my name is in Him," and this belongs only to Him, who is declared by Jeremiah to be "the Lord our righteousness," and by Isaiah to be "the Mighty God." Also it is said of the Jews that they tempted Christ in the wilderness, and that the rock that followed them was Christ. Another text to which they refer is Josh. v. 14, 15. But when we observe that he uses the same words which had been before used by God, we cannot doubt that this angel was Christ. The prayer or intercession of the angel, Zech. ii. 12, is alluded to. But this is not a case in point. The question is not whether angels pray for men, but whether men are to pray to angels. The angel in Tobit is disposed of by denying the canonicity of the book. (Apoc. i. 4. is frequently brought forward.) The seven spirits evidently are emblems of the sevenfold operation of the one Holy Spirit. And, as Augustine says this (see the extracts from the Fathers), the mouths of the Romanists, who can only interpret Scripture according to the unanimous opinions of the Fathers, are closed. (Rev. ii. 26.) "He that overcometh," to shew that saints have power over kingdoms. But this promise merely declares that they shall participate in the glory and triumph of Christ. (Apoc. v. 8.) The odours, however, which are the prayers of saints, represent their own prayers, not prayers which have been offered up to them; the prayers offered to God are described as incense in Holy Writ. The Psalmist prays that his prayer may ascend to God as incense. Such are the prayers of all true saints. (Apoc. viii. 3.) This angel was evidently Christ. For omnipresence and omniscience are requisite for the hearing and presenting of the prayers of all saints, and the angel is represented as having a golden censer. Now the golden censer was a part of the furniture of the holy of holies, and was only used by the Jewish high-priest, who was a type of Christ. Contra: We have the precept, "Thou shalt worship the Lord thy God, and Him only shalt thou serve." (Acts x. 25.) Peter's rebuke of the centurion, (Coloss. ii. 17.) (Apoc. xxii. 8, 9.) also (1 Tim. ii. 5.) "There is one God, and one Mediator," &c. There are four opinions among Romanists respecting the mode in which the saints know the prayers which are offered to them, and Bellarmine inclines to the opinion that they see them. Bellarminus de Sanctorum Beat. Lib. i. c. 20. (Ingolstadii, 1590.) De modo autem quo cognoscunt, quatuor sunt doctorum sententiæ; quinam dicunt eos cognoscere ex relatione angelorum, qui nunc ad cœlos adscendunt, nunc inde ad nos descendunt. Alii dicunt sanctorum animas, sicut etiam angelos, mirâ quâdam celeritate naturæ quodammodo esse ubique et per se audire preces supplicantium. Alii dicunt sanctos videre in Deo omnia a principio suæ beatudinis, quæ ad ipsos aliquo modo pertinent, et proinde etiam orationes nostras ad se directas. Ita docent B. Gregorius, B. Thom. et Cajetanus. Alii postremò dicunt, sanctos non videre in verbo orationes nostras a principio suæ beatudinis, sed solùm tunc revelari eis orationes nostras quando eas fundimus. How the saints hear the prayers is indeed a question difficult to solve. On a given saint's day, every Roman Catholic in every part of the world offers a prayer to the same saint. How can a finite absent creature hear these prayers? and if he could hear them, unless he had the prerogative of searching the hearts of men, how could he distinguish between the prayers of the formalist, the hypocrite and the wicked, and those of the true believer? It is preposterous to imagine that the angels are employed in carrying the prayers of Christians on earth to the saints in heaven. Rapidity of motion would not make the saints omnipresent VOL. II. 2 c and omniscient. Nor can we believe that they see the prayers in God, or that God acts as mediator between the saints in heaven and the Christians on earth, and is constantly employed in revealing to them the prayers which are offered to them. Dr. Delahogue admits that there are but few evidences of the invocation of saints in the two first centuries. Tract. de Myst. Trin. auctore L. A. Delahogue. (Dublinii, R. Coyne, 1822.) Appendix de cultu Sanctorum. Si autem in primo et secundo sæculo multa non reperiantur invocationis sanctorum monumenta, id mirum videri non debet; tunc enim furentibus persecutionibus, pastores ecclesiarum de instruendis et ad martyrium præparandis fidelibus magis solliciti erant quam de libris scribendis! Prætereà paucissima illorum sæculorum monumenta ad nos pervene runt. Dr. Delahogue admits that a religious service is paid to the saints by Roman Catholics. Appendix de cultu Sanctorum, p. 218. Nota.-In integrâ hac quæstione cultum Sanctorum quem defendimus, religiosum appellabimus, quamvis istâ voce usi non fuerint Patres Tridentini: illâ autem nihil aliud exprimere intendimus quam istud, honorem quem sanctis in cœlo regnantibus deferimus esse quocumque civili honore majorem, illo etiam præstantiorem, qui sanctissimis vivis adhuc e vivis exhiberi potest; quique sanctis deferatur religionis obtuitu et ob Deum, quia ultimò refertur ad Christum mediatorem et ad Deum remuneratorem. The Creed set forth by the first General Council of Nice. Conciliorum omnium amplissima collectio, &c. quæ J. D. Mansi Lucensis, &c. evulgavit (Florentiæ, 1759.) Athenæum Club library, London. Tom. ii. p. 665. Συμβολον της αυτης εν Νικαια συνόδου. Πιστεύομεν εις ενα Θεον, Πατέρα παντοκράτορα, παντων We believe in one God the Father Almighty, the |