Bellarmin unreservedly asserts that Christians are to invoke the saints solely and exclusively for their prayers, and not for any benefits as from the saints themselves. But then he seems to paralyse that declaration by this refinement: "It must nevertheless be observed that we have not to do with words, but with the meaning of words; for as far as concerns the words, it is lawful to say, 'Saint Peter, have mercy on me! Save me! Open to me the entrance of heaven!' So also, 'Give to me health of body, Give me patience, Give me fortitude!' Whilst only we understand 'Save me, and have mercy upon me BY PRAYING for me: Give me this and that, BY THY PRAYERS AND MERITS.' For thus Gregory of Nazianzen, in his Oratio in Cyprianum; and the Universal Church, when in the hymn to the Virgin she says,
Mary, Mother of Grace, Mother of Mercy, Do thou protect us from the enemy, And take us in the hour of death.
'To whose command is subject' The health and weakness of all: Heal us who are morally diseased; Restore us to virtue.
"And as the Apostle says of himself 'that I might save some,' [Rom. xi.] and 'that he might save all,' [I Cor. ix.] not as God, but Thy prayer and counsel."
I wish not to enter upon the question how far this distinction is consistent with that openness and straightforward undisguised dealing which is alone allowable when we are contending for the truth; nor how far the { 238} charge of moral obliquity and double dealing, often brought against it, can be satisfactorily met. But suppose for a moment that we grant (what is not the case) that in the metaphysical disquisitions of the experienced casuist such a distinction might be maintained, how can we expect it to be recognized, and felt, and acted upon by the large body of Christians? Abstractedly considered, such an interpretation in a religious act of daily recurrence by the mass of unlearned believers would, I conceive, appear to reflecting minds most improbable, if not utterly impossible. And as to its actual _bona-fide_ result in practice, a very brief sojourn in countries where the religion of Rome is dominant, will suffice to convince us, that such subtilties of the casuist are neither received nor understood by the great body of worshippers; and that the large majority of them, when they pray to an individual saint to deliver them from any evil, or to put them in possession of some good, do in very deed look to the saint himself for the fulfilment of their wishes. It is a snare to the conscience only too evidently successful.