had individuals been left to their own responsibility on questions of disputable origin and doubtful antiquity, involving rather the subtilty of metaphysical disquisitions, than agreeable to the simplicity of Gospel truth, and essential Christian doctrine.  On this point I would content myself with quoting the sentiments of a Roman Catholic author.  Many of the facts alleged in his interesting comments deserve the patient consideration of every Christian.  Here (observes the commentator on Paoli Sarpi’s History of the Council of Trent[90]) the Council makes it a duty to pray to saints, though the ancient Church never regarded it as necessary.  The practice cannot be proved to be introduced into public worship {235} before the sixth century; and it is certain, that in the ancient liturgies and sacramentaries no direct invocation is found.  Even in our modern missals, being those of our ecclesiastical books in which the ancient form has been longest retained, scarcely is there a collect [those he means in which mention is made of the saints] where the address is not offered directly to God, imploring Him to hear the prayers of the saints for us; and this is the ancient form of invocation.  It is true, that in the Breviaries and other ecclesiastical books, direct prayers to the saints have been subsequently introduced, as in litanies, hymns, and even some collects.  But the usage is more modern, and cannot be evidence for ancient tradition.  For this [ancient tradition] only some invocations addressed to saints in public harangues are alleged, but which ought to be regarded as figures of rhetoric, apostrophes, rather than real invocations; though at the same time some fathers laid the foundation for such a practice by asserting that one could address himself to the saints, and hope for succour from them.

    [Footnote 90:  Histoire du Conc. de Trent, par Fra. Paoli Sarpi,
    traduit par Pierre Francois de Courayer.  Amsterdam, note 31.
    1751. vol. iii. p. 182.]

We have already alluded to the very great latitude of interpretation which the words of this Council admit.  The expressions indeed are most remarkably elastic; capable of being expanded widely enough to justify those of the Church of Rome who allow themselves in the practice of asking for aid and assistance, temporal and spiritual, to be expected from the saints themselves; and at the same time, the words of the decree admit of being so far contracted as not in appearance palpably to contradict those who allege, that the Church of Rome never addresses a saint with any other petition, than purely and simply that the saint would by prayer intercede for the worshippers.  The words “suppliantly {236} to invoke them,” and “to fly to their prayers, HELP, and SUCCOUR,” are sufficiently comprehensive to cover all kinds of prayer for all kinds of benefits, whilst “the invocation of them to pray for us even individually,” will countenance those who would restrict the faithful to an entreaty for their prayers only.