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 prayer to St. Stephen only to intercede for us.  But it may be well to derive from it a lesson on this point; how easily the transition glides from one false step to a worse; how infinitely wiser and safer it is to avoid evil in its very lowest and least noxious appearance: 

“Martyr of God [or Unconquered Martyr], who, by following the only Son of the Father, triumphest over thy conquered enemies, and, as conqueror, enjoyest heavenly things; by the office of thy prayer wash out our guilt; driving away the contagion of evil; removing the weariness of life.  The bands of thy hallowed body are already loosed; loose thou us from the bands of the world, by the love of the Son of God [or by the gift of God Most High].” [H. 237.]

In the above hymn the words included within brackets are the readings adopted in the last English edition of the Roman Breviary; and in this place, when we are about to refer to many hymns now in use, it may be well to observe, that in the present day we find {260} various readings in the hymns as they are still printed for the use of Roman Catholics in different countries.  In some instances the changes are curious and striking.  Grancolas, in his historical commentary on the Roman Breviary (Venice, 1734, p. 84), furnishes us with interesting information as to the chief cause of this diversity.  He tells us that Pope Urban VIII., who filled the papal throne from 1623 to 1644,