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."