he intercession of the saints.

We have an example of this class in an invocation addressed to St.
Ambrose on his day, December 7; the very servant of Christ in whose
hymns and prayers no address of prayer or invocation to any saint or
martyr can be found.

"O thou most excellent teacher, the light of the Holy Church, O blessed
Ambrose, thou lover of the divine law, deprecate for us [or intercede
for us with] the Son of God[97]."

[Footnote 97: H. 438. "Deprecare pro nobis Filium Dei." This
invocation to Ambrose is instantly followed by this prayer to
God: "O God, who didst assign to thy people the blessed Ambrose
as a minister of eternal salvation, grant, we beseech Thee, that
we may deserve to have him as our intercessor in heaven, whom we
had as a teacher of life on earth."]

The Church of Rome has wisely availed herself of the pious labours of
Ambrose, Bishop of Milan; and has introduced into her public worship
many of the hymns usually ascribed to him. Would she had followed his
example, and addressed her invocations to no one but our Creator, our
Redeemer, and our Sanctifier! Could that holy man hear the supplications
now offered to him, and could be make his voice heard in return among
those who now invoke him, that voice, we believe, would only convey a
prohibitory monition like that of the Angel to St. John when he fell
down before him, See thou do it not; I am thy fellow-servant; worship
God.

It is needless to multiply instances of this fifth kind of invocation.
In the "Litany of the Saints" more than fifty different saints are
enumerated by name, and are invoked to pray and intercede for those who
join in {259} it. Among the persons invoked are Raphael [AE. cxcii.],
Gervasius, Protasius, and Mary Magdalene; whilst in the Litany [AE.
cxcvi.] for the recommendation of the soul of the sick and dying, the
names of Abel, and Abraham, are specified.

Under this head I will call your attention only to one more example.
Indeed I scarcely know whether this hymn would more properly be classed
under this head, or reserved for the next; since it appears to partake
of the nature of each. It supplicates the martyr to obtain by his
prayers spiritual blessings, and yet addresses him as the person who is
to grant those blessings. It implores him to liberate us by the love of
Christ; but so should we implore the Father of mercies himself. Still,
as the more safe course, I would regard it as a pr