through the veil, that is to say, his flesh, and a high priest over the house of God: let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with clean water." Here there is pointed out to the Church of the Hebrews no other way but Christ. Are we to draw near? It is to be through him. Have we, as the saints of God, an entrance into the presence of the Holy One? It is through his blood. Let me read to you again out of the first Catholic epistle of John; "But if any man sin, we have an advocate with the Father, JESUS Christ the just: and he is the propitiation for our sins and not for ours only, but also for those of the whole world." All that we ask of Roman Catholics is, that they will furnish us from the word of God, with one instance of prayer and supplication having been offered to God or to Jesus Christ, through the virgin Mary, or, indeed, any other saint. Then, will we, with them, make pilgrimages to the shrines of Mary, and we will entreat the saints, as they do, to protect us by their power, and to plead with God for us by virtue of their merits. But the Scriptures are against them, the practice of the apostles is against them, the genius of Christianity is against them; "Through Christ we have access by one Spirit unto the Father."

But, I must make good the ground of our protest; and in doing this, will remind you of the deep sensation which you experienced a few evenings ago, when we furnished so overwhelming a testimony that the Church of Rome, in her ritual, is guilty of presenting to the Mother of Christ, the honors of supreme adoration.

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The subject which we are now discussing is the intercession, rather than the adoration of saints; but you will at once see that each is in a great degree involved with the other; so much so in this case, that Protestant Divines in discussing the two questions generally associate them under the general title of "The invocation of saints."

The teaching of the Church of Rome on this subject, as enunciated by the Council of Trent, is as follows:

"The holy Council commands all Bishops and others, who have the care and charge of teaching, that according to the practice of the Catholic and Apostolic Church, received from the first beginning of the Christian religion, the consent of venerable Fathers, and the decrees of holy Councils, they labour with diligent assiduity to instruct the faithful concerning the invocation and intercession of the saints, the honour due to relics, and the lawful use of images; teaching them, that the saints, who reign together with Christ, offer their prayers to God for men; that it is a good and a useful thing suppliantly to invoke them, and to flee to their prayers, help, and assistance; because of the benefits bestowed by God through his Son Jesus Christ our Lord, who is our only Redeemer and Saviour; and that those are men of impious sentiments who deny that the saints, who enjoy eternal happiness in heaven, are to be invoked; or who affirm that they do not pray for men, or that to beseech them to pray for us, is idolatry; or that it is contrary to the word of God, and opposed to the honour of Jesus Christ, the one Mediator between

God and men; or that it is foolish to supplicate, verbally or mentally, those who reign in heaven."

The Catechism of the Council says, "The veneration and invocation of angels and saints, who enjoy the glory of heaven and the honour which the (Roman) Catholic Church has always paid, even to the bodies and ashes of the saints, are not forbidden by the first commandment. Their intercession, therefore, we invoke, because they always see the face of God, and are constituted by him the willing advocates of our salvation.— To honour the saints who sleep in the Lord, to invoke their intercession, and to venerate their sacred relics and ashes, far from diminishing, tends considerably to increase, the glory of God; in proportion as the Christian's hope is thus animated and fortified, and he himself excited to the imitation of their virtues.-True, there is but one Mediator, Christ the Lord, who alone has reconciled us through his blood; and who, having accomplished our redemption, and having once entered into the holy of holies, ceases not to intercede for us; but it by no means follows, that it is therefore unlawfui to have recourse to the intercession of the saints."

The Church of Rome ascribes to the Virgin Mary and other saints the highest prerogatives of Christ as intercessor. What are these prerogatives? I reply in the words of St. Paul in the Hebrews: "He is able also to save for ever them that come to God by him: always living to make intercession for us." As intercessor, Christ saves, this is his right, his peculiar right as our High Priest. Let us see whether this charge can be sustained.

My first proof is taken from a work entitled, The Devotion and Office of the Sacred Heart of our Lord Jesus Christ, including the Devotions to the Sacred Heart of Mary. Twelfth Edition, with an Appendix and the Indult of his Holiness, Pope Pius, in favour of it. For the use of the Midland District. Keating and Brown.

"Go then, devout client, to the heart of Jesus, BUT LET YOUR WAY BE THROUGH THE HEART of Mary.

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Come, then, hardened and inveterate sinner, how great soever your crimes may be, come and behold. Mary stretches out her hand, opens her breast to receive you. Though insensible to the great concerns of your salvation, though unfortunately proof against the most engaging invitations of the Holy Ghost, fling yourself at the feet of this powerful advocate. "Hail Mary, lady and mistress of the world, to whom power has been given both in heaven and earth. "You are THE GREAT MEDIATRIX BETWEEN GOD AND MAN, obtaining for sinners all they can ask and demand of the Blessed Trinity."

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My second proof is taken from the Key of Heaven, a work in common use in this city. On page 81, I read the following prayer :

"Ever glorious and blessed Mary, Queen of Virgins, Mother of Mercy, hope and comfort of dejected and desolate souls, through that sword of sorrow which pierced thy tender heart whilst thine only Son, Jesus Christ our Lord, suffered death and ignominy on the cross: through that filial tenderness and pure love he had for thee, grieving in thy grief, whilst from his cross

he recommended thee to the care and protection of his beloved disciple, St. John, take pity, I beseech thee, on my poverty and necessities; have compassion on my anxieties and cares; assist and comfort me in all my infirmities and miseries, of what kind soever. Thou art the Mother of Mercies, the sweet Consolatrix and only refuge of the needy and the orphan, of the desolate,and afflicted. Cast, therefore, an eye of pity on a miserable forlorn child of Eve, and hear my prayer; for since in just punishment of my sins, I find myself encompassed by a multitude of evils, and oppressed with much anguish of spirit, whither can I fly for more secure shelter, O amiable Mother of my Lord and Saviour Jesus Christ, than under the wings of thy maternal protection?"

My third proof is taken from the "Power of Mary," a work by St. Liguori.

I told you before who Liguori was, and reminded you that not only is this work printed by permission of the superiors, but that the author was himself canonized some years since for his writings and his devotion to the Church of which he was a member.

In this book I find the following sentiments:

Page 217. "St. Bernard did not fear to assert that 'all things are submitted to the Holy Virgin, even God himself.'

Page 218.Mary is all powerful, for, following all laws, the queen enjoys the same privileges as the king, and in order that the power may be equal between the son and the mother, the son who is all powerful has made his mother all powerful. The one is all powerful