of the Ambrosian litany that it did not contain invocations of the saints, p. 276; yet in the Ambrosian processional, to which he alludes, we read as follows "Afterwards they go to the altar, were the litanies are recited on bended knees, in reciting which the _names of the saints_ without _Intercede pro nobis_ are sung aloud by the provost and clergy of the first collegiate church; and by the other clergy with _Intercede pro nobis_ and this rite of singing the _litanies_ and antiphons is observed in every other stational church". ap. Martene lib. 4, c. 28. In the Ordo Romanus also De Benedictione Ecclesiae these invocations are found. The question however concerning their antiquity _in the litanies_ is of minor importance. Even Palmer admits, that "Catholic fathers in the 4th century invoked the saints" p. 292, though he gravely assures his readers, that "they were too well instructed in the Christian faith to believe positively that the saints heard our prayers". He mentions the learned work of Serrarius called "Litaneutici seu de Litaniis etc." as an instance of the writings, in which "innumerable passages have been cited from ancient writers to prove, that the invocation of saints is more ancient than the eighth century. But most of those passages do not refer to the invocation of saints, but to prayers made to God for the intercession of saints". Palmer, vol. I, p. 278. We consider that there is little difference in principle between these two things: we shall however, to satisfy him, quote only one passage from an ancient Oriental liturgy. "Mother of our Lord Jesus Christ, pray for me to the only begotten Son, who was born of thee, that he may forgive me my offences and sins, and may receive from my feeble and sinful hands this sacrifice, which in my weakness I offer on this altar, through thy intercession for me, O holy Mother". (From the ancient liturgy used by the Nestorians called the liturgy of the holy apostles. Renaudot, t. II. See bishop Poynter's Christianity, Note E: and ancient inscriptions in Rock's Hierurgia, p. 347 and foll.) Though we have the _innumerable ancient_ passages above-mentioned in favour of the Catholic doctrine, yet shall we call Mr. Palmer's attention to the following passage of his own work. Speaking of secrecy, he says: "this primitive discipline is sufficient to account for the fact, that very few allusions to the liturgy or eucharistic service are found in the writings of the Fathers". I, p. 14. His fears of _heresy and blasphemy_ arising from the invocation of Saints may be calmed by the simple perusal of the doctrine of the church taught by the Council of Trent, sess. 25. "The holy synod commands all bishops and other teachers--_diligently to instruct the faithful, teaching them_ that the Saints reigning with Christ offer to God their prayers for men; that it is _good and useful_ to invoke them with supplication, and to have recourse to