God, in proportion as the Christian's hope is thus animated and fortified, and he himself excited to the imitation of their virtues. This is a doctrine which is also supported by the authority of the second Council of Nice, [1] the Council of Gangre, [2] and of Trent, [3] and by the testimony of the Holy Fathers. [4] In order however that the pastor may be the better prepared to meet the objections of those who impugn this doctrine, he will consult particularly St. Jerome against Vigilantius, and the fourth book, sixteenth chapter of Damascene on the orthodox faith; [5] and what, if possible, is still more conclusive, he will appeal to the uniform practice of Christians, as handed down by the Apostles and faithfully preserved in the Church of God. [6] But what argument more convincing, than that which is supplied by the admirable praises given in Scripture to the saints of God! If the inspired Volume celebrates the praises of particular saints, why question for a moment the propriety of paying them the same tribute of praise and veneration? [7] Another claim which the saints have to be honoured and invoked is, that they earnestly importune God for our salvation, and obtain for us by their intercession many favours and blessings. If there is joy in heaven for the conversion of one sinner, [8] can the citizens of heaven be indifferent to his conversion, or neglect to assist him by their prayers? When their interposition is solicited by the penitent, will they not rather implore the pardon of his sins, and the grace of his conversion? Should it be said that their patronage is unnecessary, because God hears our prayers without the intervention of a mediator, the objection is at once met by the observation of St. Augustine: " There are many things, says he, " which God does not grant without a mediator and intercessor:" [9] an observation the justness of which is confirmed by two illustrious examples Abimelech and the friends of Job were pardoned but through the prayers of Abraham and of Job. [10] Should it be alleged, that to recur to the patronage and intercession of the saints argues want or weakness of faith, the answer of the Centurion refutes the allegation: his faith was highly eulogized by our Lord himself; and yet he sent to the Redeemer " the Ancients of the Jews," to intercede with him to heal his servant. [11]
True, there is but one Mediator, Christ the Lord, who alone has reconciled us through his blood, [12] and who, having accomplished our redemption, and having once entered into the Holy of Holies, ceases not to intercede for us; [13] but it by no means
- ↑ Nicasri. Cone. 2. act. 6.
- ↑ Gangr. Can. xx. et citatur dist. 30. cap. si quis per superbiam.
- ↑ Trid. sess. 25. item Cone. Chalced. sub finem et in 6. Synod. General, c. 7. et Cone. Geron. c. 3. Aurel. 1. c. 29.
- ↑ Damasc. do orth, fid. lib. 4. c. 6.
- ↑ Lib. 4. de orth. fid. c, 16.
- ↑ Dionys. c. 7. Hier. Eccles. Iren. lib. 5. contra hseres. c. 19. Athan. serm. in Evangel, de sancta Deip. Euseb. lib. 13. praspar. Evang. c. 7. Cornel, pap. epist. 1. Hilar. in Ps. 126. Ambr. in lib. de viduis.
- ↑ Eccl. xliv. xlv. xlvi. xlvii. xlviii. xlix. lib. Hebr. xi.
- ↑ Luke xv. 7. 10.
- ↑ Aug. qurest. 149 super Exod. serm. 2. et 4. de St. Sleph.
- ↑ Gen. xx.
- ↑ Matt. viii. 5. Luke vii. 3.
- ↑ 1 Tim. ii. 5.
- ↑ Heb. ix. 12 et 7. 25.
