2

With respect to the origin of the custom, it is difficult, in the silence of Scripture on the subject,' to speak with any positive certainty; but it is not improbable that it was introduced by the converts from heathenism, who, having been previously accustomed to celebrate the memory of their departed friends by oblations and sacrifices, thought it no less necessary, at the funerals of their christian relatives, to present prayers and offerings at their tombs. These offerings, however, were devoted to the relief of the poor, and never regarded as propitiatory sacrifices.3

"On these occasions," says an early writer, "we celebrate the day of their nativity, since those who die, will thenceforward live for ever. Hence we celebrate it, assembling the devout with the priests, the faithful with the clergy, inviting, moreover, the poor and needy, feeding the orphans and widows; so that our festivity may not only be kept in remembrance of the repose of the souls departed,

1 Tertullian affirms that the practice of making oblations for the deceased martyrs and saints, and keeping the anniversary of their death, which they looked upon as a new birth, rests entirely upon tradition. De Corona, c. 3, p. 121, D. Paris, 1634.

2 The Bruti, upon the death of their father, (A.U.c. 488,) established the Ludi Gladiatorii, at which slaves were cruelly slaughtered upon the grave, in the idea that their blood would propitiate the ghost of the departed. In ancient christian times, the commemoration of the shedding of Christ's blood was celebrated immediately after the funeral, provided it took place before noon, i.e. before the communicants had broken their fast. See Conc. Carth. iii. can. xxix. tom. ii. p. 1171. Ed. Labb. Paris, 1671. See Note K, p. 263.

3

whose memory we celebrate, but may become to ourselves an odour of sweet savour in the sight of the everlasting God."

These commemorative services, at first, were offered at the funeral only, but afterwards they became annual; and then, by degrees, found their way into the offices of the Church; so that at the celebration of the eucharist, the names of martyrs, and of others who had been distinguished for their piety, were honorably mentioned, and their memory perpetuated. Thus do we still, at the end of the

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Prayer for the Church militant," "bless God for all his servants who have departed this life in his faith and fear." The sacrament of the Lord's Supper was usually administered to the mourners assembled round the grave; and again also on the anniversary of the death of him they mourned."

"We erect no temples," writes St. Augustine, "to our martyrs as to gods, but memorials as to dead men, whose spirits live with God; nor do we there raise altars, whereon to sacrifice to the martyrs, but to him alone who is the God both of the martyrs and of ourselves: at which sacrifice they are named in their proper place and order, as men of God who have overcome the world by confessing him; but no invocation of them is made by the priest who offers the sacrifice; because he

1 See Note B, p. 260.

2 Bingham's Antiquities, b. xxiii. c. 3, sec. 11, 12, 13. Confessions of Augustine, b. ix. ch. xii. sec. 32. tom. i. col. 168, F. Paris, 1689.

offers it to God, not to them, though it be in mẹmory of them; inasmuch as he is not their priest, but God's. Indeed the offering itself is the body of the Lord, which is not offered to them, since they also are that body."1

But in order more fully to appreciate the motives for which these prayers were offered, it will be necessary to ascertain something of the opinions of the early Christians respecting the state of the dead. They were doubtless mainly influenced by their belief in the existence of departed spirits, and of the communion which was kept up between them and the saints upon earth. There were, however, other prevailing notions which fell in with this practice. In the first place, it was held by many of the Fathers that the souls of the righteous, with the exception of martyrs, did not at death immediately ascend into heaven; but were detained in a place of comparative rest, known by the equivalent appellations of Hades, Paradise, or Abraham's bosom. In this abode they were not so completely blessed, but that their happiness might be increased, and therefore God was entreated to give them ease, rest, refreshment, comfort. With reference to this 2 See Note D, p. 261.

1 See Note C, p. 260.

2

3

This opinion was held by Justin Martyr, Irenæus, Tertullian, Origen, Lactantius, Hilary, Gregory Nyssen, Ambrose, Augustine, Chrysostom. See Sixtus Sinensis Bibl. lib. vi. Annot. 345, p. 714. Ed. 1626. Bellarm. de Sanct. Beat. lib. i. c. 5, p. 713. Bingham's Antiq. vol. v. b. xv. c. 3, sec. 17. Whitby on 2 Tim. iv. 8. Brett's Dissertation on the Liturgies, p. 279. Ed. 1838.

opinion, St. Augustine observes, that during the time between death and the resurrection, they were kept in hidden receptacles.'

Again, there were many who believed in the Millennium, or the reign of Christ upon earth, at Jerusalem, for a thousand years previous to the end of the world. Connected with this belief was the persuasion that those who had died in the faith would rise within that period, sooner or later, to reign with Jesus, according to the preponderance of their virtues; and, therefore, God was implored to hasten their felicity by a speedy resurrection. This notion was built upon what St. John says of the first resurrection."

A notion has also been shewn to have been very generally prevalent, that at the end of the world all mankind would be made to pass through a probatory fire, by which each would suffer more or less, in proportion to his sins. Here then was another motive for prayer, that God would have "mercy upon them in that day."

Lastly, a hope was entertained that the measure of happiness or misery awarded to the righteous, or wicked, at death, might not be final; that the one might be increased, and the other diminished by prayer.5

Such were the mere private opinions of those holy men, not any definitions of faith promulgated by the Church. It now remains to inquire whether every passage, which is adduced by the advocates of Romish error in favor of Prayer for the Dead,— i.e. offered for the purpose of delivering their souls from the pains and horrors of their fancied Purgatory, may not be easily and justly reconciled with the views above stated, without involving the idea of those Fathers having ever dreamt of a propitiatory sacrifice for the soul's release.

The first quotation alleged in support of Prayer for the Dead, according to the practice of the Romish Church,' is taken from Tertullian, who flourished A.D. 200. "Every woman," says that writer, "prays for his (her deceased husband's) soul, and desires that he may obtain refreshment in the interval, and a share in the first resurrection; offering an oblation on the anniversaries of his decease."2

Now it is manifest from the reference which has been made to the opinions of the ancients respecting the state of the soul after death, and from the ordinary custom at funerals, that the widow might easily have obeyed the injunction of Tertullian, without entertaining the slightest notion of the

1 Dr. Wiseman, vol. ii. p. 59. London, 1830.

Faith of Catholics, p. 356. 2 See Note G, p. 262.