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.

Whatever may be the advantage of this latitude of interpretation, in one
point of view it must be a subject of regret. Complaints had long been
made in Christendom, that other prayers were offered to the saints,
besides those which petitioned only for their intercession; and if the
Council of Trent had intended it to be a rule of universal application,
that in whatever words the invocations of the saints might be couched,
they should be taken to mean only requests for their prayers, it may be
lamented, that no declaration to that effect was given.

The manner in which writers of the Church of Rome have attempted to
reconcile the prayers actually offered in her ritual, with the principle
of invoking the saints only for their prayers, is indeed most
unsatisfactory. Whilst to some minds the expedient to which those
writers have had recourse carries with it the stamp of mental
reservation, and spiritual subterfuge, and moral obliquity; others under
the influence of the purest charity will regret in it the absence of
that simplicity, and direct openness in word and deed, which we regard
as characteristic of the religion of the Gospel; and will deprecate its
adoption as tending, in many cases inevitably, to become a most
dangerous snare to the conscience. I will here refer only to the
profession of that principle as made by Bellarmin. Subsequent writers
seem to have adopted his sentiments, and to have expressed themselves
very much in his words. {237}

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 B