prayers, God would receive our supplications. We then pray for the holy fathers and bishops that are dead, and for all the faithful departed, believing that their souls receive very great relief by the prayers that are offered for them while this holy and tremendous victim lies upon the altar."* St. Basil, one of the most eloquent and learned writers of that century, expresses himself in much warmer and enthusiastic terms, in his panegyric on forty martyrs, in these words: "These are they, who, having taken possession of our country, stand as towers against the incursions of the enemy. Here is a ready aid to Christians. Often have you endeavoured, often have you toiled, to gain one intercessor. You have now forty, all emitting one common prayer. Whoever is oppressed by care, has recourse to their aid, as he has that prospers: the first to seek deliverance: the second, that his good fortune may continue. The pious mother is found praying for her children; and the wife for the return and the health of her husband. O ye common guardians of the human race, co-operators in our prayers, most powerful messengers, stars of the world, and flowers of Churches, let us join our prayers with yours."†

Another saint of this age, St. Ephrem, is remarkable as the oldest father and writer of the oriental Church. His expressions are really so exceedingly strong, that I am sure some Catholics of the present day would feel a certain difficulty in using some of them in their prayers, for fear of offending persons of another religion; they go so much beyond those which we use. "I entreat you," he says, "holy martyrs, who have suffered so much for the Lord, that you would intercede for us with Him, that He bestow his grace on us."‡ Here he

Catech. Mystag. v. n. viii. ix. p. 327, 328. This text affords additional proof of what I advanced in a note to Lecture xi. p. 67, that the fathers clearly distinguish between the commemoration of martyrs and saints in the Liturgy, and that of other souls departed; and that they distinguish two states, one for the perfect, and the others for the imperfect.

Hom. xix. in 40 Martyres, T. ii. pp. 155, 156. 1 Encom. in SS. Mart. T. iii. p. 251.

simply prays to the saints, asking their intercession, just as Catholics do. But now listen to the following: "We fly to thy patronage, Holy Mother of God; protect and guard us under the wings of thy mercy and kindness. Most merciful God, through the intercession of the most blessed Virgin Mary, and of all the angels, and of all the saints, show pity to thy creature ;"*-the very form of prayer quoted again and again in the itinerant discourses made against us, from the beginning of the Litany of the blessed Virgin, as the strongest proof that we worship her. There are passages, however, innumerable in his writings, much stronger; and I will read you one or two, as specimens of the many prayers found in his works addressed to the Blessed Virgin. "In thee, Patroness, and Mediatrix with God, who was born from thee,† the human race, O Mother of God, placeth its joy; and ever is dependent upon thy patronage: and, in thee alone, hath refuge and defence, who hast full confidence in Him. Behold, I also draw nigh to thee, with a fervent soul, not having courage to approach thy Son, but imploring, that, through thy intercession (Eds) I may obtain salvation. Despise not, then, thy servant, who placeth all his hopes in thee, after God; reject him not, placed in grievous danger, and oppressed with many griefs; but thou, who art compassionate, and the mother of a merciful God, have mercy upon thy servant; free me from fatal concupiscence, &c." In the course of this prayer, our Blessed Lady is called, "the precious vision of the prophet, the clearest fulfilment of all prophecy, the eloquent mouth of the apostles, the strength of kings, the boast of the priesthood, the forgiveness of sins, the propitiation of the just Judge, the rise of the fallen, the redemption from sins, &c." In another prayer, we meet the following words, addressed to the same ever-glorious Virgin. "After the Trinity (thou art) mistress of all; after the Paraclete another paraclete; after

*Serm. de Laud. B. Mar. Virg. T. iii. p. 156.

† Μεσίτην πρὸς τὸν ἐκ σου τεχθέντα Θεόν. Greek Works, to. iii. p. 532.

This prayer occurs in his

the Mediator, mediatrix of the whole world."*

Surely this is more than enough, to prove, that if this glory of the Syriac Church, this friend of the great St. Basil, had lived in our times, he would not have been allowed to officiate in the English Church; but would have been obliged to retire to some humble chapel, if he wished to discharge his sacred functions.

For these are stronger expressions than are ever used by any Catholic now; yet this Saint is not only considered by us the brightest ornament of the Syriac and Oriental Church, but is equally regarded as such by Nestorians, and Monophysites, and other sectaries, who have separated from us since his time. We have a glowing panegyric of him in the works of St. Gregory of Nyssa; he was the bosom friend of St. Basil, and is always spoken of by him with the greatest affection and reverence, as a man of distinguished virtue, and so humble, that he never advanced beyond the order of deacon in the Church of Edessa. And St. Gregory of Nyssa thus addresses him after his death: "Do thou now, being present at God's altar, and with His angels offering sacrifice to the Prince of life, and to the most holy Trinity, remember us; begging for us the pardon of our sins."† The same doctrine therefore, manifestly prevailed in every part of the Church; and was as much held in the Greek, as in the Latin or Oriental.

St. Gregory of Nazianzum, speaking of his deceased friend, St. Basil, says; "Now, indeed, he is in heaven; there, if I mistake not, offering up sacrifices for us, pouring out prayers for the people: for he has not left us, so as to have deserted us. And do thou, sacred and holy Spirit, look down, I beseech thee, on us: arrest by thy prayers that sting of the flesh which was given to us for our correction, or teach us how to bear it with fortitude: guide all our ways to that which is best: and, when we shall depart hence, receive us then into thy society; that with thee, beholding more clearly that blessed and

* Η μετὰ τὴν Τριάδα παντῶν δεσπόινα, ἡ μετα τὸν παράκλητον ἄλλος παράκλητος. καὶ μετὰ τὸν μεσίτην μεσίτης κοσμοῦ παντὸς.—p. 528. t Tom. ii. p. 1018.

adorable Trinity, which now we see in a dark manner, we may put a final close to all our wishes, and receive the reward of the labours which we have borne."* St. Gregory of Nyssa, the brother of St. Basil, whom I have once already quoted, uses language equally expressive, in his discourse on the martyr Theodorus. These are his words: "Invisible though thou art, come as a friend to them that honour thee; come and behold this solemn Feast. We stand in need of many favours: be our envoy for thy country before our common King and Lord. The country of the Martyr is the place of his suffering: his citizens, his brothers, his relations, are they who possess, who guard, who honour him. We are in fear of afflictions: we look for dangers: the Scythians approach us with dreadful war. Thou, indeed, hast overcome the world; but thou knowest the feelings and the wants of our nature. Beg for us the continuance of peace, that these our public meetings be not dissolved; that the wicked and raging barbarian overthrow not our temples and our altars; that he tread not under foot thy holy places. That hitherto we have lived in safety, we owe to thy favour: we implore thy protection for the days that are to come; and if a host of prayers be necessary, assemble the choirs of your brother martyrs, and supplicate all together for us. The united services of so many just will cover the sins of the people. Admonish Peter, solicit Paul, call John, the beloved disciple, and let them intercede for the Churches, which they themselves have founded."t

Here is a passage from St. Ambrose: "Peter and Andrew interceded for the widow. (Luke iv. 38.) It were well if we could obtain so speedy an Intercessor: but surely they who implored the Lord for their relation, can do the same for us. You see, that she who was a sinner, was little fitting to pray for herself, or at least to obtain what she asked. Other Intercessors to the Physician were therefore necessary. The Angels, who are appointed to be our guardians,

* Orat. xx. de Laud. S. Basil. T. i. p. 372, 373. † Orat. in Theod. Martyr. T. ii. p. 1017.

must be invoked; and the martyrs likewise, whose bodies seem to be a pledge for their patronage. They, who in their blood washed away every stain of sin, can implore forgiveness for us: they are our guides, and the beholders of our lives and actions: to them, therefore, we should not blush to have recourse.'

"*

Now then I will show you, by an example, how nicely these early writers drew the distinction which Catholics now do. St. Epiphanius thus writes of the Blessed Virgin, reproving the errors of the Collyridian heretics, who adored her, and offered sacrifice to her; "Though, therefore, she was a chosen vessel, and endowed with eminent sanctity, still she is a woman, partaking of our common nature, but deserving of the highest honours shown to the saints of God.

She stands before them all, on account of the heavenly niystery accomplished in her. But we adore no saint:-and as this worship is not given to Angels, much less can it be allowed to the daughter of Ann.-Let Mary then be honoured; but the Father, Son, and Holy Ghost, alone be adored: let no one adore Mary." St. Augustine makes the same exact distinction, where he thus writes:- "The Christian people celebrate the memories of the martyrs with a religious solemnity, in order that they may learn to imitate them, and may be associated to their merits, and be aided by their prayers: but to no martyr-to the God alone of martyrs, in memory of them, do we raise altars. For what bishop, among the repositories of holy bodies, assisting at the altar, was ever heard to say: To thee, Peter, to thee, Paul, or to thee, Cyprian, do we make this offering? To God, alone, who crowned the martyrs, is sacrifice offered in the places where their relics rest; that the sight of these places may excite a warmer sentiment towards those whom we should imitate; and towards him, by whose aid it can be accomplished. We venerate, therefore, the mar tyrs with that veneration of regard, with which holy men are *Lib. de Viduis, T. ii. p. 200.

† Adv. Collyridianos Hær. lix. sive lxxix. T. i. p. 1061, 1062. 1664.