ability of Christ's death and intercession: Christ remaineth for ever, having a perpetual priesthood. Wherefore he is able to save to the uttermost those that come to God by him; being always living to this end, that he may intercede for them.' Unto this intercession and prayer in Christ's name he bound his church by express commandment: Ask, and it shall be given you.' And in the same place he showeth the cause, wherefore it shall be given-'Whatsoever ye ask in the belief and confidence of my merits, it shall be given unto you.' St. Paul calleth Christ, sitting at the righthand of God, the minister and servant of the saints; that is to say, of such as be here living in this troubled and persecuted church, to solicit and do all their affairs, as a faithful ambassador with the Father of heaven, until the consummation of the world.

"This doctrine of Christ's intercession must be always diligently preached unto the people; and, likewise, that in all necessities, calamities, and trouble, the afflicted person must seek none other means to offer his prayers unto God, but Christ only, according as the Scripture teacheth, and as we have examples of holy saints in the same. Not only in the New Testament, where he commandeth us to pray in his name; and Stephen in his martyrdom commended his spirit unto this only Mediator, saying, 'Lord Jesus, receive my spirit ;' but also in the Old Testament thus prayed the pa

triarchs and the prophets. Jacob, (Gen. xlviii.) "God and the angel who delivered me from all evil, bless these lads.' And David, (Ps. lxxi.) And they shall worship him alway.' Forasmuch as Christ is daily in heaven, and prayeth for his church, the church of Christ must pray as Christ hath taught it: as the patriarchs, prophets, and apostles, have given us example, who never prayed unto dead saints; yea, as Christ hath given us example, hanging on the cross, saying, Father, into thy hands I commend my spirit.' What intolerable ill blasphemy of God, and ethnical (heathenish) idolatry is this, to teach and admit the invocation of saints departed out of this world! It taketh from God his true honour it maketh him as nothing, that only hath ordained Christ to be Mediator between man and him; it diminisheth the merits of Christ: taketh from the law of God her perfection and majesty; whereas, God hath opened his will and pleasure unto the world in all things. It condemneth the old church of the patriarchs and prophets, likewise the church of the apostles and martyrs, who never thought of the invocation of saints. It accuseth the Scripture of God to be false, which saith, Thou shalt neither add, neither diminish any thing.' It maketh Christ a liar, who said, The Spirit whom I will send from the Father, he shall teach you all truth.

6

that teach, Holy Mary, pray for

If the men

us,' be more

holy than all the patriarchs, or prophets and apostles, let the conscience of the Christian reader judge."

"This distinction of mediators, to be one of expiation for sin, Christ, and another of intercession, the saints departed, is naught; it repugneth the manifest text of the Scripture; it is the office only of Christ to be the mediator for sin, and likewise to offer the prayers of the church to his Father. (1 John ii. 1.) Behold the Lamb of God, that taketh away the sin of the world.' (John i.) As concerning intercession, he commandeth us only to ask in his name, and prescribed the manner how to ask, and what to ask, (Luke xi.) &c."

* Hooper's Declaration of Christ and of his Office.

CHAPTER II.

INVOCATION AND WORSHIP OF SAINTS AND ANGELS, CONTINUED.

In the observations which were offered in the preceding chapter, on the invocation of angels and saints, it was shown that the church of Rome worships God through unauthorized mediators, and, by so doing, is guilty of practically subverting the all-important doctrine of Christianity, that "there is one mediator between God and men, the man Christ Jesus." Another characteristic feature of Romish worship will now be considered, i. e. much of it is addressed to creatures, contrary to command of holy Scripture, which says- "Thou shalt worship the Lord thy God, and him only shalt thou serve;" and, therefore, such worship is justly condemned as idolatrous.

With the view of getting rid of the charge of idolatry alleged against her, on account of her authorizing and practising the worship of saints, their images, and relics, the church of Rome has adopted the fanciful and unscriptural distinction of

religious worship, into that which is supreme and subordinate, which she expresses by the terms Latria (Aarpeia) and Dulia; (dsλua ;) the former is appropriated to the Most High, and the latter to saints and angels. Cardinal Bellarmine multiplies these distinctions, and lays down the following absurd regulations for religious worship:-Christ is to be worshipped with latria, his image with hyperdulia; the virgin with hyperdulia, her image with dulia; St. Peter with dulia, his image with subdulia. Of such absurd distinctions the word of God knows nothing. The two principal terms, Latria (λarpua) and Dulia (Ssλea,) which are employed in the Scriptures to express religious worship, are used so promiscuously as to forbid any such distinction as that between supreme and subordinate worship, as contended for by the church of Rome. To all such distinctions the authoritative declaration of the Saviour, before referred to, when tempted to an act of creature worship, is most decidedly opposed-" Thou shalt worship the Lord thy God, and him only shalt thou serve." (Matt. iv. 10.)

The growth of superstition, in the fourth and fifth centuries, we have had more than once occasion to remark, was rapid and extensive. It would seem as if a desire had existed of assimilating as much as possible Christianity with paganism; at least, no effectual check was opposed to so unhallowed an adulteration of the religion of Christ.