[Footnote 91: See in subsequent parts of this work the references to Bonaventura, Bernardin Sen., Bernardin de Bust., &c.; and also the encyclical letter of the present (A.D. 1840) reigning pontiff.] To this point, however, we must repeatedly revert {239} hereafter; at present, I will only add one further consideration. If, as we are now repeatedly told, the utmost sought by the invocation of saints is that they would intercede for the supplicants; that no more is meant than we of the Anglican Church mean when we earnestly entreat our fellow-Christians on earth to pray for us,--why should not the prayers to the saints be confined exclusively to that form of words which would convey the meaning intended? why should other forms of supplicating them be adopted, whose obvious and direct meaning implies a different thing? If we request a Christian friend to pray for us, that we may be strengthened and supported under a trial and struggle in our spiritual warfare, we do not say, "Friend, strengthen me; Friend, support me." That entreaty would imply our desire to be, that he would visit us himself, and comfort and strengthen us by his own kind words and cheering offices of consolation and encouragement. To convey our meaning, our words would be, "Pray for me; remember me in your supplications to the throne of grace. Implore God, of his mercy, to give me the strength and comfort of his Holy Spirit." If nothing more is ever intended to be conveyed, than a similar request for their prayers, when the saints are "suppliantly invoked," in a case of such delicacy, and where there is so much danger of words misleading, why have other expressions of every variety been employed in the Roman Liturgies, as well as in the devotions of individuals, which in words appeal to the saints, not for their prayers, but for their own immediate exertion in our behalf, their assistance, succour, defence, and comfort,--"Protect us from our enemies--Heal the diseases of our minds--Release us from our sin--Receive us at the hour of death?" {240} In the present work, however, were it not for the example and warning set us by this still greater departure from Scripture and the primitive Church, we need not have dwelt on this immediate point; because we maintain that any invocation of saint or angel, even if it were confined to a petitioning for their prayers and intercessions, is contrary both to God's word and to the faith and practice of the primitive, Catholic, and Apostolic Church. We now proceed to the next portion of our proposed inquiry,--the present state of Roman Catholic worship, with respect to the invocation of saints and angels. {241} * * * * * CHAPTER III. SECTION I.--PRESENT SERVICE IN THE CHURCH OF ROME.