Does this sound any thing at all like adoration or invocation?  The word which is used in the above {179} passage, honour [[Greek:  time] p. 241], is employed when (book ii. c. 28.) the respect is prescribed which the laity ought to show to the clergy.

To the very marked silence as to any invocation or honour, to be shown to the Virgin Mary, I shall call your attention in our separate dissertation on the worship now offered to her.

* * * * *

SECTION XI.—­SAINT ATHANASIUS.

The renowned and undaunted defender of the Catholic faith against the errors which in his day threatened to overwhelm Gospel-truth, Athanasius (the last of those ante-Nicene writers into whose testimony we have instituted this inquiry), was born about the year 296, and, after having presided in the Church as Bishop for more than forty-six years, died in 373, on the verge of his eightieth year.  It is impossible for any one interested in the question of primitive truth to look upon the belief and practice of this Christian champion with indifference.  When I first read Bellarmin’s quotations from Athanasius, in justification of the Roman Catholic worship in the adoration of saints, I was made not a little anxious to ascertain the accuracy of his allegations.  The inquiry amply repaid me for my anxiety and the labour of research; not merely by proving the unsoundness of Bellarmin’s representation, but also by directing my thoughts more especially, as my acquaintance with his {180} works increased, to the true and scriptural views taken by Athanasius of the Christian’s hope and confidence in God alone; the glowing fervour of his piety centering only in the Lord; his sure and certain hope in life and in death anchored only in the mercies of God, through the merits and mediation of Jesus Christ alone.

Bellarmin, in his appeal to Athanasius as a witness in behalf of the invocation of saints, cites two passages; the one of which, though appearing in the edition of the Benedictines, amongst the works called doubtful, has been adjudged by those editors [Vol. ii. p. 110 and 122] to be not genuine; the other is placed by them among the confessedly spurious works, and is treated as a forgery.

The first passage is from a treatise called De Virginitate, and even were that work the genuine production of Athanasius, would make against the religious worship of the saints rather than in its favour, for it would show, that the respect which the author intended to be paid to them, was precisely the same with what he would have us pay to holy men in this life, who might come to visit us.  “If a just man enter into thine house, thou shalt meet him with fear and trembling, and shalt worship before his feet to the ground:  for thou wilt not worship him, but God who sent him.”

The other passage would have been decisive as to the belief of Athanasius, had it come from his pen.  “Incline thine ear, O Mary, to our prayers, and forget not thy people.  We cry to thee.  Remember us, O Holy Virgin.  Intercede for us, O mistress, lady, queen, and mother of God.” [Vol. ii. p. 390-401.]