known in the Church when they were written.  Minute rules are given for the conducting of public worship; forms of prayer are prescribed to be used in the Church, by the bishops and clergy, and by the people; forms of prayer and of thanksgiving are recommended for the use of the faithful in private, in the morning, at night, and at their meals; forms, too, there are of creeds and confessions;—­but not one single allusion to any religious address to angel or saint; whilst occasions most opportune for the introduction of such doctrine and practice repeatedly occur, and are uniformly passed by.  Again and again prayer is directed to be made to the one only living and true God, exclusively through the mediation and intercession of the one only Saviour Jesus Christ.  Honourable mention is made of the saints of the Old Testament, and the apostles and martyrs of the New; directions are also given for the observance of their festivals [Book viii. p. 415]; but not the shadow of a thought appears that their good offices could benefit us; much less the most distant intimation that Christians might invoke them for their prayers and intercessions.  There is indeed very much in these early productions of the Christian world to interest every Catholic Christian; and although a general admiration of the principles for the most part pervading them does not involve an entire approbation of them all, yet perhaps few would think the time misapplied which they should devote to the examination of these documents. {178}

In book v. c. 6. of the Constitutions, the martyr is represented as “trusting in the one only true God and Father, through Jesus Christ, the great High Priest, the Redeemer of souls, the Dispenser of rewards; to whom be glory for ever and ever.  Amen.” [Cotel. vol. i. p. 304.]

In the same book and in the following chapter we find an exceedingly interesting dissertation on the general resurrection, but not one word of saint or martyr being beforehand admitted to glory; on the contrary, the declaration is distinct, that not the martyrs only, but all men will rise.  Surely such an opportunity would not have been lost of stating the doctrine of martyrs being now reigning with Christ, had such been the doctrine of the Church at that early period.

In the eighth chapter is contained an injunction to honour the martyrs in these words:  “We say that they should be in all honour with you, as the blessed James the bishop and our holy fellow-minister Stephen were honoured with us.  For they are blessed by God and honoured by holy men, pure from all blame, never bent towards sins, never turned away from good,—­undoubtedly to be praised.  Of whom David spake, ’Honourable before God is the death of his saints;’ and Solomon, ’The memory of the just is with praise.’  Of whom the prophet also said, ’Just men are taken away.’” [p. 309.]

And in book viii. c. 13. we read this exhortation,—­“Let us remember the holy martyrs, that we may be counted worthy to be partakers of their conflict.” [p. 404.]