We now proceed to examine the invaluable remains of Christian antiquity, not for the purpose of testing the accuracy of the above catalogue of gradations _seriatim_ and in order of time; but to satisfy ourselves on the question, whether the invocation of saints and angels prevailed from the first in the Christian Church; or whether it was an innovation introduced after pagan superstition had begun to mingle its poisonous corruptions with the pure worship of {70} Almighty God. And here, I conceive, few persons will be disposed to doubt, that if the primitive believers were taught by the Apostles to address the saints reigning in heaven and the holy angels, and the Virgin Mother of our Lord, with adoration and prayers, the earliest Christian records must have contained clear and indisputable references to the fact, and that undesigned allusions to the custom would inevitably be found offering themselves to our notice here and there. I do not mean that we should expect to meet with full and explicit statements either of the doctrine or the practice of the primitive Church in this particular; much less such apologies and elaborate defences of the practice as abound to the overflow in later times. But, what is more satisfactory in proof of the general and established prevalence of any opinions or customs, we should surely find expressions incidentally occurring, which implied an habitual familiarity with such opinions or customs. In every record, for example, of primitive antiquity, from the very earliest of all, expressions are constantly meeting us which involve the doctrine of the ever-blessed Trinity, the atoning sacrifice of Christ's death, the influences of the Holy Spirit; habitual prayer and praise offered to the Saviour of the world, as very and eternal God; the holy Sacraments of Baptism and the Lord's Supper; with other tenets and practices of the Apostolic Church. It is impossible to study the remains of Christian antiquity without being assured beyond the reach of doubt, that such were the doctrines and practice of the universal Church from the days of the Apostles. Is the invocation of saints and angels and the blessed Virgin to be made an exception to this rule? Can it stand this test? The great anxiety and labour of Roman Catholic {71} writers to press the authors of every age to bear witness on their side in this behalf, proves that in their judgment no such exception is admissible. It is clearly beyond gainsaying, that if the present doctrine of the Church of Rome, with respect to the worship of angels and saints, as propounded by the Council of Trent; and if her present practice as set forth in her authorized liturgies and devotional services, and professed by her popes, bishops, clergy, and people, had been the doctrine and practice of the primitive Church, we should have found evident and indisputable traces of it in the earliest works of primitive antiquity, in the