we must not wonder if it gives occasion to many questions. Her doctors therefore are not agreed how the saints become acquainted with the prayers which are put up to them, whether by themselves, and by their own power; or whether they perceive them reflected in the divine effulgence which they contemplate; or, lastly, whether God makes a special revelation to them on every occasion as it occurs. There is a solemn trifling in all this, which, if the matter were of less importance, might be amusing. But I can only now add one observation. You cannot but be aware how by all this process God is, as it were, withdrawn from our sight, and other objects interposed, as more proper to fix our attention. Thus there are two distinct steps by which he is to be approached. First, to the image is given a worship, purely relative as they say, which terminates in the saint or the angel; and the saint or the angel is finally to transfer the prayer to the Lord of all. And this is all to be imposed upon men, because in that communion they choose to fancy, contrary to the most express declarations of Scripture, that the Almighty is not directly accessible, or at least that he prefers being approached through many inAnd so fond are they of this idea, that in one of their collects they pray that "the "number of their intercessors may be multi tercessors. plied"." Does not this strongly bring to mind that text of St. Paul, in which he so expressly condemns and exposes the falsehood and folly upon which this practice is founded, and which applies to so many corruptions of the Romish church. He cautions the Colossians not to be beguiled with a "voluntary humility and worshipping of angels ;" "which things," he says, "have a shew of wisdom in will-worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh*." 66 I have treated this violation of God's commandments as if it was really no more than it pretended to be. Even then it must be taken to be a most signal derogation from the honour of Christ, as introducing such a number of intercessors, where the gospel has revealed to us only one Mediator, only one who "having suffered for us, "ever liveth to make intercession for us." It is in vain that here again our adversaries nake their distinctions between a mediator of redemp 15. Collect for All Saints'-day, "Omnipotens et sempiterne "Deus, qui nos omnium sanctorum tuorum merita sub unâ tři"buisti celebritate venerari; quæsumus ut desideratam nobis tuæ "propitiationis abundantiam multiplicatis intercessoribus largiaris. "Per," &c. "Our intercessors being multiplied,” as it stands in the Primer published in 1780. In the Missal and Vespers published in 1796 and 1805, it is translated, "since we have so many peti❝tioners in our behalf." This is not the only instance in which I find the Latin very much softened down in the later translations. * Col. ii., 23. tion and a mediator of intercession: for where is such a distinction to be found? Did not God, by the very act of sending down his Son upon earth declare, in the most pointed manner, that this was a work to which no human creature was equal, and in which no mere man could be a sharer? But the truth is, that the devotion which is paid to the saints in the Romish church goes much farther. The members of her communion call upon their saints not merely to pray for them, but to "protect them," "to give them "all manner of assistance," to " bring them to "heaven," and "save them from hell." Their 16. This is indeed but according to the directions of the Council of Trent, who say that we are to recur to the help and assistance of the saints, as well as to their prayers. Conc. Trid. Sess. 23. de Invocatione, &c. I have already given a specimen in a former note, to which I will now add the hymn on St. John the Baptist's day, where the people are taught to call themselves his servants, "famuli," and to beseech him to cleanse their "6 lips from the pollution of guilt, in order that they may sing his wonderful works." "Ut queant laxis resonare fibris "Mira gestorum famuli tuorum Sancte Joannes." This is marvellously softened in the translation. See Vespers, p. 266. That we with tuneful notes may sound Our lives with discord stain. addresses to the Virgin Mary, in particular, exceed almost all that can be conceived. They address her in a manner which is nothing less than blasphemous; they bid her use her right as a mother, and in that character prevail upon, if not command her son. "Jure matris impera "redemptori," was once, if it be not still, standing in their offices. They beseech her to “loose "the bands of the guilty," to "give light to the blind," to " drive away evils," to " receive her tr votaries, and support them in the hour of "death." Thousands indeed there are, and have always been, who daily commit themselves to her, and not to God. The same thing happens with respect to other saints". They are also the "famuli" servants of St. Joachim. “Famulis "confer salutis opera." See Missal, p. 445. In the feast of St. Richard, April 3d, they pray that by his intercession they may attain to "the glory of eternal bliss." Dec. 6th, that by the merits of St. Nicholas they may be " delivered from the flames of hell,” a gehennæ incendiis. In the Vespers this is translated "from "eternal flames." July 6th, that by the merits of St. Peter and St. Paul they may" obtain a glorious eternity." And N. B. this prayer is in the common of Vespers for Sundays. 17 See Wake's Defence of the Exposition of the Docrine of the Church of England in Preserv. against Popery, tit. ix. p. 60, and the other treatises in the same book. In the common office for her we have the hymn " Ave Maris stella," which contains the following petitions :-(Vespers, p. 121.) Solve vincla reis Bona cuncta posce. The sinners' bonds unbind, Our evils drive away; For grace and blessings pray. The wickedness of all this will appear aggravated, if we consider in how many ways God Monstra te esse matrem Qui pro nobis natus Tulit esse tuus. Thyself a mother shew; May he receive thy prayer, From thee would breathe our air. In the office of Matins in Advent is the blessing, "Nos cum prole piâ benedicat virgo Maria;" which junction of the two names in this way must shock every true Christian. May the Virgin Mary, with her pious son, bless us." Primer, p. 75. At p. 99, we have the hymn where she is called 66 upon to protect us at the hour of death," and she is called "mother of grace, *mother of mercy." "Mater gratiæ, mater misericordiæ, tu nos ab noste protege et horâ mortis suscipe." At p. 290, I find this recommendation to her, "O holy Mary, I recommend myself, my "soul, and body, to thy blessed trust and singular custody, and " into the bosom of thy mercy, this day and daily, and at the hour "of my death; and I commend to thee all my hope and com"fort, all my distresses and miseries, my life, and the end thereof; "that by thy most holy intercession and merits all my works may "be directed and disposed according to thine and thy son's will. "Amen." My readers will by this time be both wearied and disgusted, but I must add the prayer which immediately follows:"O Mary, mother of God, and gracious virgin, the true com"forter of all afflicted persons crying to thee: by that great joy "wherewith thou wert comforted when thou didst know our Lord "Jesus was gloriously risen from the dead; be a comfort to my "soul, and vouchsafe to help me with thine, and God's only be gotten son, in that last day, when I shall rise again with body “and soul, and shall give account of all my actions; to the end "that I may be able by thee, O pious mother and virgin, to avoid "the sentence of perpetual damnation, and happily come to eternal joys with all the elect of God. Amen." It must be remembered, that it is not to what might be disclaimed as obsolete canons, or mere opinions of the schools (not to any fooleries of a St. Buonaventure, or Cardinal Bona) that I am referring the reader, but to what is the actual and daily practice of the Romanists in these kingdoms. I can add even the express recommendation of one of |