ly as
himself the dispenser of temporal and spiritual blessings.

The following then is the order in which the innovations in Christian
worship seem to have taken place, being chiefly introduced at the annual
celebrations of the martyrs:--

1st. In the first ages confession and prayer and praise were offered to
the Supreme Being alone, and that for the sake of his Son our only
Saviour and Advocate: when mention was made of saint or martyr, it was
to thank God for the graces bestowed on his departed holy ones when on
earth, and to pray to God for grace that we might follow their good
examples, and attain, through Christ, to the same end and crown of our
earthly struggles. This act of worship was usually accompanied by a
homily setting forth the Christian excellences of the saint, and
encouraging the survivors so to follow him, as he followed Christ.

2nd. The second stage seems to have been a prayer to Almighty God, that
He would suffer the supplications and intercessions[19] of angels and
saints to prevail {68} with him, and bring down a blessing on their
fellow-petitioners on earth; the idea having spread among enthusiastic
worshippers, as I have already observed, that the spirits of the saints
were suffered to be present around their tombs, and to join with the
faithful in their addresses to the throne of grace.

[Footnote 19: The Greek word [Greek: presbeia], "embassy,"
employed on such occasions, is still used in some eastern
Churches in the same sense.]

3rd. The third stage seems to have owed its origin to orators constantly
dwelling upon the excellences of the saints in the panegyrics delivered
over their remains, representing their constancy and Christian virtues
as superhuman and divine, and as having conferred lasting benefits on
the Church. By these benefits at first was meant the comfort and
encouragement of their good example, and the honour procured to the
religion of the cross by their bearing witness to its truth even unto
death; but in process of time the habit grew of attaching a sort of
mysterious efficacy to their merits; hence this third gradation in
religious worship, namely, prayers to God that "He would hear his
suppliants, and grant their requests for the sake of his martyred
servant, and by the efficacy of that martyr's merits."

4th. Hitherto, unauthorized and objectionable as the two last forms of
prayer are, still the petitions in each case were directed to God alone.
The