those who had contentedly shed their blood, rather than deny their Saviour.

Nor did the use of such appeals to the best feelings of mankind wear away with times of persecution. The faith of Christ, although no longer menaced by fierce intolerance, did not easily overspread the nations to which it was announced. Men might hear with gladness the message of salvation, but they quickly found that the name of Jesus made no slight demands upon them. Everywhere, deeplyrooted interests and prejudices vigorously struggled against that overthrow which they must inevitably experience from the new religion. Hence great exertions were constantly required, to confirm a rising purpose of defying worldly calculations at the foot of the cross. What was likely to prove more effectual for such an end, than to fill men's imaginations with pictures of sufferings undergone in ages past, by those who willingly endured "the loss of all things, that they might win Christ"?" What missionary to a heathen race, what minister of the Gospel in a nation half reclaimed, must not often have seen occasion for painting to his hearers that "noble army of martyrs," whose blood has aptly been esteemed "the seed of the Church?"

b Phil iii. 8.

It was naturally to be expected, that imaginations fired by such pictures of departed excellence should anxiously desire an interest in the prayers of those who had gone so triumphantly to their everlasting reward. Care was however taken, by early masters in theology, to prevent such a desire from leading to superstitious usages and unauthorized opinions. St. Austin accordingly teaches that the office of mediation between God and man is necessarily confined to a Being at once divine and human'; in other words, that Jesus Christ alone "ever liveth to make intercession for us."

This interpretation of the text, "there is one mediator between God and men, the man Christ Jesus," was adopted by the venerable Bede2. It was therefore a tradition of our ancient Church, that through their blessed Saviour only, men were to sue for blessings from their heavenly Father. Our distant ancestry, like other ancient professors of the Gospel, were indeed encouraged to bear "the reproach of Christ" by commemorations of the mighty dead. But they were warned against a disposition to bestow upon these sainted worthies honours which are due to God alone. Every such feeling was plainly

c Heb. xi. 26.

Nay

treated as the result of diabolical craft and malice. Hence a homilist rebukes it in the very words addressed by Jesus to the tempter, "Get thee hence, Satan." And men were taught expressly, that to the great Creator only should rise at any time the voice of prayer. All works of his almighty hands, however excellent, were declared unworthy of receiving addresses from below. more it was even represented, that were mortal supplications to reach the ears of those purified intelligences who fill the mansions of the blest, they would anxiously refuse the proffered homage. Like St. John's angelic monitor, they would thus correct the suppliant's mistaken piety: "Do it not: bow not thyself to me. I am God's servant, and thy brother. Pray to God only3."

Our forefathers were, notwithstanding, trained in a belief, that the happy spirits now resting from their earthly trials entertain a lively interest for mankind. The Church triumphant was considered as sympathising completely with the Church militant. In the saints accordingly was discerned a band of unceasing suppliants in behalf of suffering mortals. Nor was it esteemed objectionable to petition the great Father of mercies, that, among the consolations of his faithful people,

should never fail earnest entreaties for their welfare, from the disembodied followers of Jesus4. Addresses of this kind to the footstool of Omnipotence were not restricted to the general company of "the spirits of just men made perfect "." Particular names were inserted in the commemorative offices of piety, imploring Him, to whom alone men can look for help and safety, that these honoured members of Christ's invisible kingdom might aid the suits of struggling mortals by their own more powerful suffrages. Thus, not only was it entreated of God and Christ, that all the choir of angels, patriarchs, prophets, and apostles might pray for the suppliants, but also, that St. Peter, St. Paul, and other saints, might likewise render them this assistance. That the Anglo-Saxon Church exhibited no sound discretion, in giving this kind of honourable prominence to departed worth, is proved by the direct addresses introduced eventually into litanies. As presented in her earlier offices, at least, the practice, however, was evidently controlled by Scripture. What is called the invocation of saints. appears not in these venerable formularies. Saints are, indeed, abundantly commemorated in them; but God alone is ever addressed.

d Heb. xii. 23.

In honour of St. Oswin, for instance, no less than ten different prayers have been transcribed among materials for the present undertaking, being all that his offices contain. In no one of these occurs a call upon him'. A similar principle evidently guided the compilers of the Saxon homilies for festivals. None of these, probably, as originally composed, afforded even the slightest mention of invoking the saint commemorated. Men are merely admonished in them, to beseech God, that they may be strengthened by the prayers of that venerated spirit. All our earlier theologians appear, therefore, to "have stood fast, and holden the traditions" which Bede and Austin taught them. Evidently they never forgot that holy Scripture mentions no other "mediator between God and men, than the man Christ Jesuse." Nor, probably, would they have omitted to urge against invocation of the dead, that such a practice would amount to a call upon those, of whose power to hear even, man has not the least assurance.

Among inhabitants of God's unseen kingdom, it was natural that the Virgin Mary should occupy the largest space the largest space in religious minds. Nor could the prevailing anxiety for saintly intercession fail of leading to a gene

e 1 Tim. ii. 5.