In one point of view it might perhaps be preferable to enter at once upon our investigation, without previously stating the conclusions to which my own inquiries have led; but, on the whole, I think it more fair to make that statement, in order, that having the inferences already drawn placed before the mind, the inquirer may in each case weigh the several items of evidence bearing upon them separately, and more justly estimate its whole weight collectively at the last. After then having examined the passages collected by the most celebrated Roman Catholic writers, and after having searched the undisputed original works of the primitive writers of the Greek and Latin Churches, the conclusion to which I came, and in which every day of further inquiry and deliberation confirms me more and more in this:-- In the first place, negatively, that the Christian writers, through the first three centuries and more, never refer to the invocation of saints and angels as a practice with which they were familiar: that they have not recorded or alluded to any forms of invocation of the kind used by themselves or by the Church in their days; and that no services of the earliest times contain hymns, litanies, or collects to angels, or to the spirits of the faithful departed. In the second place, positively, that the principles which they habitually maintain and advocate are irreconcileable with such a practice. In tracing the history of the worship of saints and angels, we proceed (gradually, indeed, though by no {65} means at all periods, and through every stage, with equal rapidity,) from the earliest custom established and practised in the Church,--of addressing prayers to Almighty God alone for the sake of the merits of his blessed Son, the only Mediator and Intercessor between God and man,--to the lamentable innovation both of praying to God for the sake of the merits, and through the mediation of departed mortals, and of invoking those mortals themselves as the actual dispensers of the spiritual blessings which the suppliant seeks from above. It is not only a necessary part of our inquiry for ascertaining the very truth of the case; it is also curious and painfully interesting, to trace the several steps, one after another, beginning with the doctrine maintained by various early writers, both Greek and Latin, that the souls of the saints are not yet reigning with Christ in heaven, and ending with the anathema of the Council of Trent, against all who should maintain that doctrine; beginning with prayer and thanksgiving to Almighty God alone, and ending with daily prayers both to saints and angels; one deviation from the strict line of religious duty, and the pure singleness of Christian worship, successively gliding into another, till at length the whole of Christendom, with a few remarkable exceptions, was seen to acquiesce in public and private devotions, which, if proposed, the whole of Christendom would once with unanimity have rejected.