^K^^ OF PRf/V^ 
 
 ^^OG/CAl SE>I^^^ 
 
 BV 227 .L4 1875 
 
 Lee, Frederick George, 1832- 
 
 1902. 
 The Christian doctrine of 
 
 prayer for the departed 
 
THE CHRISTIAN DOCTRINE OF 
 
 PRAYER FOR THE DEPARTED 
 
' There are, who love upon their knees " 
 
 To linger when their prayers are said. 
 And lengthen out their Litanies 
 In duteous care for quick and dead." 
 
 Kebi.b. 
 
THE CHRISTIAN DOCTRINE OE 
 
 PRAYER FOR THE 
 DEPARTED 
 
 Bv THE Rev. FREDERICK GEORGE LEE 
 
 D.C.L., F.S.A.. 
 
 VICAR OF ALL SAINTS', LAMBETH 
 
 NEW EDITION 
 SSlith Copious ^otcs anb ^^ppcubiccs 
 
 LONDON 
 DALDY, ISBISTER, & CO, 
 
 56, LUDGATE HILL 
 1875 
 
LONDOX : 
 
 PKINTED BY VrRTUK AND CO., 
 
 CITY ROAD. 
 
iDctricatcti 
 
 WITH RESPECTFUL REGAED 
 
 TO 
 
 MES. STAVELEY 
 
 OF OLD SLENINGFORD HALL, NEAR RIPON 
 
 AS A SMALL ACKN0WLEDG3IENT OF EEB MANY KLNDNKSSES 
 
 TO ME AND JMINE 
 
 TRUSTING THAT THE DOCTRINES SET FORTH IN 
 
 THIS TREATISE 
 
 MAY, AFTER LOSSES AND SEPARATIONS 
 
 POINT OUT A SOURCE OF COMFORT AND CONSOLATION 
 
 TO ALL WHO SORROW WITH CHRISTIAN HOPE FOR THOSE WHO SLEEP 
 
 BELIEVING IN 
 
 THE RESimEECTION OF THE FLESH 
 
 A>"D 
 
 THE COMMUNION OF SAINTS 
 
 AND LOOKING FORWARD IN FAITH TO THE 
 
 BREAKING OF THE EVERLASTING DAT 
 
 AND TO THE 
 
 FINAL RESTITUTION OF ALL THINGS 
 
B088UET ON PRAYERS FOR THE DEAD. 
 
 " Those who depart out of this life full of grace and love, but still indebted 
 
 for the sufferings which divine justice has reserved to them, suffer for them 
 
 ^ in the_next- -^^tl this is the reason why the Church has offered prayers, 
 
 /alms, and sacrifices for the faithful departed who were in communion with 
 her, believing that they receive comfort and aid thereby. The Council of 
 Trent bids us believe thus much on the subject of the souls in Purgatory, not 
 defining in what their sufferings consist,, or in anyway diving into such 
 matters, but rather demanding great circumspection where so_JitLla_iS- 
 revejilod, and blaming those who pronounce as certain what must at present 
 be vague and undetermined. Such is the holy and innocent doctrine the 
 Catholic Church teaches regarding satisfaction, which is imputed to us as a 
 great offence. If, after this explanation, Protestants still accuse us of not 
 doing justice to the satisfaction of Jesus Christ, we will once more repeat that 
 our Blessed Lord has paid for us the full and entire ransom for our redemp- 
 tion, and that we believe nothing to be wanting to it, because it is an infinite 
 ransom ; and that these pains and sufferings we speak of as reserved to us, do 
 not in the least proceed from any want of perfection in His Infinite Satisfac- 
 tion, but from a certain law of discipline He has framed for us, restraining 
 us by a wholesome fear." — Bishop Bossuet's Exposition of the Teaching of 
 the Univemal Church. 
 
PREFACE 
 
 milE materials out of which this treatise has been 
 -*- formed have been accumulating for many years. 
 It has always been a source of great pleasure and 
 satisfaction to the Author to visit and examine our 
 most interesting and instructive old parish churches — 
 amongst the greatest glories of the country. And 
 Avhile he deeply laments that restorations of so many 
 of them have been carried out in anything but a 
 conservative spirit, it is impossible to be otherwise, 
 than heartily grateful that the tide of destruction, 
 rapacity, and neglect which rolled .o.ver,ihe.land-4)ot4i 
 at the Eeformation and theGreat Eebellion has_,been 
 now efficiently stemmed. But while this is certainly 
 the case, it is impossible not to regret the utter 
 destruction of many family monuments, the mutila- 
 tion and removal of others, and the general loss of 
 ancient relics, both architectural and ecclesiological, 
 
viii PREFACE. 
 
 duiing the recent Catliolic Eevival. Much eyil has 
 been wrought through ignorance, hut more by neglect 
 and want of ordinary care. Particularly has this 
 taken place with reference to early monumental 
 brasses and ancient memorial legends. Many post- 
 Eeformation gravestones have likewise perished of 
 late years, and with them some interesting evi4enee 
 of the vitality of old Catholic usages. 
 
 The immediate cause which led to the materials 
 collected being arranged, added to, and put into shape, 
 
 \was the ex cathedra dictum of His Grace the Arch- 
 bishop^ of Canterbury to a distinguished Eastern 
 
 Patriarchy that the Church of England jiid._jiot 
 
 authorize nor sanction Prayer jfor^the_J)e^ A 
 similar opinion was afterwards pronounced by one of 
 His Grace's sufiragans, Dr. Ellicott, Jiishop of Glou- 
 
 .cester. It was felt by several that such individual 
 utterances— apparently meant to cii'cumscribe Chris- 
 tian liberty — were not unlikely to cause perplexity 
 at home, and create grave misapprehension abroad, 
 which was notoriously the case in both instances. 
 Hen ce this ijublication. Of course, members of the 
 Church of England may reasonably decline to be 
 committed to the private declarations and pei'sonal 
 fancies of individual bishops. For example, God 
 
PREFACE. IX 
 
 forbid that tlie opinions and dicta of Bale and 
 Cranmer, of Burnet and Hoadley in the past, or of 
 Hinds and Colenso in the present day, should have 
 the smallest weight with members of the National 
 Church or other Catholic Christians. Yet no oppor- 
 tunity should be lost to inform the faithful regarding 
 true principles and undisputed facts. How far the 
 principles of this book are true, and the facts reliable 
 and recognized, must be left to the information, judg- 
 ment, and charity of the reader. 
 
 When ancient services used of old in this Church 
 and realm are carefully compared with those now in 
 the Prayer Book, it is impossible not to regret the 
 loss we have sustained_bx.tlie change. I^o doubt 
 our present Burial Service is solemn, dignified, and 
 touching, and full of consolation to the mourners. 
 But it is nevertheless intentionally and eminently 
 
 selfish. The living rather_than_the depcarted are 
 
 considered throughout it^,3^:hije, the dead are almost 
 entirel^f OTgotjten.^ And what, dui'ing the past three 
 centuries, has been the reasonable consequence of 
 this uncharitable forgetfulness ? Even this — that 
 our funerals have by degrees become more and more 
 distinctively heathen in their character, and less 
 Christian than ever. Moreover, such a care and 
 
X PREFACE. 
 
 regard for the bodies of the dead, believed by Cliris- 
 tians to be te^iples of tiie H^ as was always 
 
 manifested alike for poor and rich, in pre-Eeformfttien 
 times, is now either altogether unknovv^n or most ex- 
 ceptionally rare. The author does not refer to 
 the degrading rites and practices common at certain 
 uncojQse£a:at£d^ointjistock__cem nor to the 
 
 burial of "town paupers" at so much a hundred, 
 but to recent proceedings which have obtained in 
 certain of the sacred graveyards belonging to our 
 ancient parish churches. 
 
 If there is anything calculated to bring do^vn the 
 curse of Almighty God upon us as a Chui'ch and 
 nation, it is the scandalous desecration and cold- 
 blooded sacrilege involved in pulling down some of 
 the city churches and selling their sacred sites for 
 conimercial purposes and tem23oral advantages. Yet 
 this has been done again and again, with the full 
 sanction of our bishops, and, as far as the public is 
 aware, without any formal protest on the part of 
 Christians in general. Eailway companies, too, and 
 the makers of new roads, have unhappily obtained a 
 sanction from Authority to carry works thi'ough 
 several old burying-places. The churchyards of St. 
 Margaret's, Westminster, of St. Mary Somerset, 
 
PREFACE. XI 
 
 near Doctors' Commons, of Old St. Pancras, of St. 
 Andrew's, Holborn, and of St. Martin' s-in-the-Fields, 
 as well as many others in London, have been ruth- 
 lessly dealt with in a manner which would have been 
 simply impossible with civilized Pagans before the 
 coming of our Lord. Tons of human bones — in 
 some cases those of bodies not interred more than 
 twenty years — have been carted away and disposed 
 of, the larger to dealers in those substances, the 
 lesser to be crushed and made use of in the manufac- 
 ture of agricultural manure. Were a record in detail 
 set down of what has taken place in these and other 
 notorious cases, all decent people who still believe in 
 Christianity would stand appalled. In the Author's 
 own personal knowledge, the desecration perpetrated 
 in the churchyard of St. Margaret's, Westminster, 
 when the railway between Victoria and the City was 
 being constructed, was something too horrible to 
 describe. The remembrance of what he insisted on 
 seeing very early one Sunday morning, on going from 
 Belgravia to minister at his own church, still most 
 vividly haunts him like a frightful dream. It would 
 be well if the bishops, the City authorities, and the 
 clerical jobbers, who indirectly conjoin to desecrate 
 the dead, would sometimes take the trouble of per- 
 
xu PREFACE. 
 
 sonally investigatiug the results of tlieii' combined 
 co-operation. Surely — considering common decency 
 only, and putting Christianity out of the question — it 
 would make them pause ere thej^ again offered such 
 sacrifices to Commercial I^ecessity, a nineteenth- 
 century Materialism, or Personal Gain. 
 
 In the case of St. Eenet's, Gracechurch Street, 
 recently demolished, those Christian corpses which 
 had been biu'ied within its sacred walls were removed, 
 or were su^Dposed to be removed. In one instance 
 the mortal remains of a personal friend and relation 
 of the present Eector of St. Ethelburga's in Bishops- 
 gate Street, the late Eev. Dr. Gaskin, who for forty 
 years had been Secretary to the S.P.C.K., were 
 placed at the disposal of his surviving relative. Dr. 
 Gaskin, sometime Eector of St. Benet's, believing, as 
 he was frequently heard to remark, that " there my 
 bones will rest until the Day of Judgment," desii-ed 
 to be buried in that, his own church. He was a 
 dignified old man, six feet in height. When the 
 Eector of St. Ethelburga's examined the coflSn 
 delivered up as Dr. Gaskin's, it was found to be 
 scarcely five feet eight inches in length, including 
 a new wooden shell of rough deal j^lanks ; and, as 
 the coffin-plate had been torn away, it was no doubt 
 
PREFACE. xiii 
 
 that of some other individual. '' In order," writes 
 the Author's informant, '' to avoid a scene at the 
 re-interment in Stoke Newington churchyard, where 
 many had collected, I let the ceremony go on, feeling 
 that any attempt to recover the real Dr. Gaskin was 
 too late." 
 
 "With regard to the deep and serious loss which so 
 many in London and our great cities experience from 
 the present non-use of the Burial Service — a service 
 practically unknown in all probability by ninety-nine 
 out of every hundred of our people, the Author 
 would ventui-e respectfully to point out to his brethren 
 of the clergy how desirable it would be that, both 
 for rich and poor, the bodies of thjeir_depar^^^ 
 tiyes__shou.ld„ iavi^^ b.e -bron gh Licij^o^thg, ,.Qhur.Q.h 
 
 ^rjhe introductory poiiion. of that service -io be.. u^ed 
 over, them. A parochial guild for assisting in this 
 work might with no great difficulty be formed in 
 every parish. Still further, would it not be well, at 
 least once a-year, on some day within the Octave of 
 All Saints' — the day immediately following that 
 festival, for example — to hold a special service iny 
 memory_ofthe__dead? The T^ T^jTirT^^'^p ^^ "^^^^^^nlfl,* 
 formally put forth under Queen Elizabeth, frequently 
 
 * Vide Appendix No. VII. 
 
xlv PREFACE. 
 
 used for members of noble and gentle families in the 
 past, might be made available for all in the present. 
 A bier or hearse, covered with a suitable pall, might 
 be placed, flanked with standards for tapers, at the 
 foot of the altar ; a sermon suitable to the solemnity, 
 preceded by the Bidding Prayer with a special men- 
 tion and remembrance of individuals passed away, 
 might be preached after the Creed. The P salms 
 ^Mmac^??ofi[2£?i and De 'projimd k, as well as the 
 Dies «r^^ might be suitably and legitimately intro- 
 duced, and thus something practical be done as re- 
 gards the wants of the departed and the obvious duty 
 of the quick. One such service as this, rendered 
 with care, d^Qtioii, re«)llectedness, and solemnity, 
 would do far more to impress the doctrine .of -Christian 
 jcharity^ r the d cadandtl^,C,ijat]i.fl£JJi<». Communis) n 
 of Saints on ordinary people than twenty homilies. 
 For such a service there are abundant precedents.* 
 
 * Vide Nichol's "Progresses of vol. ii. pp. 252 — 256, London, 1779 ; 
 Queen Elizabeth," vol. iii. p. 115 ; Bishop Montague's " Visitation 
 Nicbol's "Progresses of James I.," Articles," Cambridge, p. 76; Kcn- 
 vol. ii. p. 495 ; Ibid., vol. iv. p. 601 ; net's " Register," p. 765 (for the 
 Ibid., vol. iv. p. 1043 ; "The Weekly observance of Obit Sunday, at St. 
 Journal or Saturday Post," for George's, Windsor, in 1662) ; Sand- 
 March IS, 1721, in loco; "The Daily ford's "Genealogical History of the 
 Journal," for August 13, 1722, in Kings of England," p. 472, London, 
 loco; " The Gentleman's Magazine," 1677; Gunton's "History of Petcr- 
 vol. vii. p. 765 ; Ibid., vol. xxx. borough Cathedral," pp. 77 — 79 ; 
 p. 640 ; Peck's " Desiderata Curiosa," CoUier's "Ecclesiastical History," 
 
PREFACE. XV 
 
 Even if there were not, when a^special day of late 
 years has been so commonly set aparUii^ thank God 
 for a bountiful harvest — a blessed innovation of the 
 Catholic Eevival, now universally adopted on all 
 sides, and formally sanctioned by Convocation — 
 surely such a modest restoration as that faintly 
 sketched out above would soon be tolerated by 
 Authority, and eventually become popular with all.* 
 The Harvest Thanksgiving Feast is a public religious 
 testimony that our people, deliberately rejecting the 
 daring speculations of quack philosophers, hold that 
 the great Creator Who made the law can suspend its 
 operation, and that seed-time and harvest, sunshine 
 and shadow, drought or plenty, punishments and 
 rewards, come not by chance, but are from Him, and 
 
 vol. ii. pp. 259, 260 ; Strype's special occasions, it will no doubt 
 
 "Annals" lib. i. cap. 10; Ibid., soon be the lot of the Church of 
 
 cap. 15 ; Kennett's " Parochial Anti- Eng:and to obtain something more 
 
 quities," in loco; Calder woods appropriate for public use at the 
 
 ,' Altare Damascenum," p. 650 ; fenerala-of^n i antfi.iban is at present 
 
 "The Ecclesiologist," vol. v. p. 132. possessed. It is a question whether 
 
 ♦ Another obvious want is a suit- any bishop might not at once draw 
 
 able public ^S^ts:iJit 9 the Dmikvl. .a £ up such a service, and any priest 
 
 In|aiiia-ffiha-Aam-4 »^u bu ijliun d . under liim use it. There would be 
 
 Our ordinary service is neither ap- nothing in the Act of Uniformity to 
 
 plicahle nor "suitable to such cases; forbid it, any more than the use of 
 
 and few amongst both clergy and other current services not found in 
 
 laity can have done other than ex- the Book of Common Prayer-if it 
 
 perience this. When, however, as is were composed of Psahns, versicles, 
 
 now the case. Special Psalms have responses, and . pray er8_ ta ken ou tjl 
 
 been appointed by our bishops for the Holy Scrij)tures^___ 
 
XVI 
 
 PREFACE. 
 
 are bestowed ever as He Avills and ordains. A s ervi ce 
 
 avowal of our practical belief in the Com munio n of 
 Saints , as well as .the ex pression of affirm ^c on viction 
 that ^^9t hi...tJ?iQ;^g h the end o f our time of probation, 
 , is but the do or of Eternity ; and would give the lie 
 to the deadly dogma of IndiiFerentism, now ciu-rent 
 and so popular, which is summed up in that dark 
 declaration of the self-satisfied sceptic — " Let us eat 
 and drink, for to-morrow we die." 
 
 In truth, when, as a National Church, we have 
 duly measured our loss through the influence of 
 enfeebled statements in oiu- public services regarding 
 Prayer for the Departed, we shall be better able to 
 effect a needful change, and complete a. iiDns.tru.cti-s:e^ 
 reformatis^By^^s most necessary for the times in which 
 we live. If this volume should in any degree con- 
 tribute to the promotion of such an object, the 
 Author's aim and hope will have been more than 
 satisfied. 
 
 It now remains for him publicly to acknowledge 
 his obligations to Dr. Littledale, not only for having 
 di-awn his attention to the very early Jewish inscrip- 
 tions in the Crimea, containing Prayers for the Dead, 
 but also for providing him with examples of the most 
 
PREFACE. xvii 
 
 remarkable of those existing, which are embodied in 
 a note at pp. 33 and 34. He is also specially indebted 
 to an essay on the general subject from the pen of 
 the Eev. Malcolm MacColl, M.A., Eector of St. 
 George's, Botolph Lane, from which a lengthy quota- 
 tion will be found in the twelfth chapter. Mr. De 
 Lisle, of Garendon Park, Sir Alfred Slade, and Sir 
 Charles L. Young, have likewise afforded him ac- 
 ceptable information. 
 
 As regards the catena of post-Eeformation inscrip- 
 tions provided in Appendix IS'o. XL, more than four- 
 fifths have been copied by the Author fi-om monu- 
 mental memorials personally inspected fi'om time to 
 time during the past twenty years; collected, in the 
 first instance, for use in the preparation of a Paper 
 on " Christian Epitaphs," which he had the honour of 
 reading before the Oxford Architectural Society in 
 the year 1853. For the rest he is indebted to the 
 Eev. Thomas Hugo, M.A., F.S.A., Eector of West 
 Hackney; to the Eev. Prebendary Walcott, B.D., 
 F.S.A., Precentor of Chichester Cathedi-al; to the 
 Eev. J. T. Fowler, M.A., F.S.A. of the University of 
 Durham ; to John Gough Mchols, Esq., F.S.A., of 
 Holmwood Park, Dorkiug ; to H. W. King, Esq., of 
 Tredegar Square; to W. Consitt Boulter, Esq., 
 
xviii PREFACE. 
 
 F.S.A., of Hull; and to several correspondents of 
 The Church Times ; to each and all of wliom he 
 gratefully returns his thanks. 
 
 F. G. L. 
 
 6, Lambeth Terrace, London, 
 Nov. 16, 187L 
 
PREFATOKY NOTE TO THE 
 NEW EDITION. 
 
 THE publication of this Yolume more than two years 
 ago brought its author a considerable number 
 of communications, both from acquaintances and 
 strangers, — many of which furnished much interest- ^ 
 ing information concerning the use of Prayer for the 
 Dead within the Church of England during the last 
 three-and-a-half centuries. These numerous letters 
 have proved to him the impossibility of obtaining 
 anything like a perfect catena of examples of such 
 prayers in our ancient churchyards, such being so 
 far more numerous than he had imagined. 
 
 It may be quite true that a considerable change j j 
 was effected in public taste by the innovating party '• 
 of the sixteenth century ; but it is equally true that 
 ttie gooX*and charitable C-hristian mstincts of the 
 faithful were not so easily eliminated as some have 
 
XX PREFATORY NOTE. 
 
 imagined ; and that thronghout tlu^ whole of the 
 reign of the Stuarts, through the dark period of Civil 
 Wai:_iindLRebellionj and even to the close of the 
 eighteenth century, the practice of pra3'ing for the 
 dead was very much more common than many of us 
 imagine. Some of the horn-books of King Charles I.'s 
 reign retained a prayer for the departed, which, as it 
 thus appears, was authoritatively taught to Christian 
 children by the National Church ; and several books 
 of private devotion, notably those of Andrewcs and 
 Cosin, likewise contained similar petitions. 
 
 The Author will be very grateful for any fresh 
 examples of prayer for the dead, either from books 
 or monumental inscriptions : and heartily thanks 
 those correspondents who, on the subject-matter of 
 this volume, have so courteously communicated with 
 him. 
 
 All Saints' Vicahage, 
 
 York Road, Lambp;tii. 
 
 Ocl. 11, 1874. 
 
TABLE OF CONTENTS. 
 
 VII. 
 
 VIII. 
 
 PAGE 
 -THE COMMUNION OF SAINTS 1 
 
 -THE RATIONALE OF PRAYEKS FOR THE DEPARTED . . .12 
 
 -PRAYERS FOR THE DEPARTED tfSED BY THE JEWS . . .22 
 
 -TESTIMONY OF THE APOSTOLIC "WRITINGS TO THE USE OF PRAYERS 
 
 FOR THE DEPARTED 38 
 
 -TESTIMONY OF THE LITURGIES TO THE USE OF PRAYERS FOR THE 
 
 DEPARTED .......... 48 
 
 -TESTIMONY OF ANCIENT FATHERS TO THE USE OF PRAYERS FOR 
 
 THE DEPARTED ......... 66 
 
 -THE PRACTICE OF THE ANGLO-SAXON CHURCH . . . .81 
 
 -THE FAITH AND PRACTICE OF THE MEDIEVAL CHURCH . . 89 
 
 -THE DOCTRINE OF PURGATORY lOo 
 
 -THE PRACTICE OF PRAYING FOR THE DEPARTED OBSCURED IN THE 
 
 SIXTEENTH CENTURY . . . . . . . .133 
 
 -POST-REFORMATION DOCTRINE AND PRACTICE . . . . lol 
 
 -THE CHRISTIAN DUTY OF PRAYING FOR THE DEPARTED . .182 
 
 \/ 
 
 APPENDICES. 
 
 I. — INHUMATIO DEFUNCTI (SECUNDUM USUM SARUm) . . . ,197 
 
 TI. MISSjH pro DEFUNCTIS (secundum RITUM ROMANUm), FOLLOWED 
 
 BY THE OLD ENGLISH MASSES FOR THE DEAD . . .211 
 
 III. — THE OFFICE FOR THE DEAD, ACCORDING TO THE ROMAN RITE 
 
 (translated INTO ENGLISH) 228 
 
 IV. — THE ORDER FOR THE BURIAL OF INFANTS, ACCORDING TO THE 
 
 ROMAN RITE (TRANSLATED INTO ENGLISH) .... 263 
 
xxii C0X7L\VTS. 
 
 PAtiK 
 V. MISSA IX CEMETERIO (iROM ECGKKKHt's IONTIKICAL) . . •_'t>9 
 
 VI. EXTR.UT KROM THE COMMUNION SERVICE IX KUWARU YI.'s FIRST 
 
 PR.\YEK BOOK : TOGETHER WITH THE CELEKKATION OK THE 
 HOLT COMMUNION WHEN THERE Ij: A BURIAL OK THE 1)EAU.— 
 
 A.D. 1-549 '.^70 
 
 VU. CKLEBRATIO CVKNA DOMINI IN FUNERIBUS. — A. I>. IJliO . . ^7"- 
 
 VIII. VARIOUS KORMS OF BIUDING THE BKAI>S •J74 
 
 IX. GRACES USED AT THE COLLEGES OF OXFORD AND CAMBRIDGE, AND 
 
 ELSEWHEKE, COMMEMORATING BENEFACTORS AND THE FAITHFUL 
 I>EPARTEI> '277 
 
 X. IN COMMENDATIONIBUS BENEFACTOKUM ...... 2l>6 
 
 XI. MONUMENTAL INSCRIPTIONS CONT.UNING PRAYERS FOR THE DE- 
 
 P.VKTED. A.D. lOoO— 1S70. INDEX OF N.\MES TO THE MONU- 
 MENTAL INSCRIPTIONS . 298 
 
 XII. JI.*DGMENT OF SIR HERBERT JENNER FUST. DELIVERED IN THE COURT 
 
 OF ARCHES, NOV. 19, 1S3S 341 
 
 XIII. A FUNERAL SERMON — OUR DUTY TO THE DEIAUTED . . . 3o6 
 
 GENER.VL INDEX 363 
 
CHAPTER I. 
 
 THE COMMTXIOX OF SAESTS. 
 
 rpiIE doctriiie of the Commimion of Saints is that 
 dogma peculiar to Christianity from "which 
 flows a knowledge of the practical duties bearing on 
 our relations as Christians either to other. >? ^i-i^^^I^-C^t^ 
 
 Saints ar ejfchose who have been fqrmallj^ ' ' sancti- '/ 
 
 fled in Christ Jesus^^^Jbj_J;he_ operation of Holy 
 Baptisj^ men of holiness, '* bom of God," f who have 
 been gathered out of the general body of mankind, 
 and enrolled under the banner of the Cross. Thus 
 sanctified, they are called to serve Almighty God 
 fervently and constantly, by the addition of grace to 
 grace, and by the constant practice of those duties 
 which have been ever and always enjoiaed upon the 
 followers and servants of our Elessed Saviour, even 
 from the day of Pentecost. The di'S'ine operation 
 effected through the sacrament^ of regeneration, in 
 
 « 1 Cor. i. 2. t 1 John v. 1. 
 
PR A VERS FOR THE DEPARTED. 
 
 /those who have duly and rightly received it, is the 
 commencement of a true and reaFsepafatioii from the 
 unregenerate. And though the work of grace thus 
 efifected is by no means completely wrought out, yet 
 when that which has been in the first instance 
 bestowed is properly, fairly, and faithfully used, and 
 nothing to the contrary be manifest, it may be reason- 
 ably and hopefully presumed that all who have thus 
 been supernaturally made regenerate are in some 
 sense holy, and deserve the name of "_saiiit§," For 
 the sacred^cnptures certainly warrant the practice.* 
 The apostles, in the adoption of this particular 
 term, did but follow the custom of the^elder dispensa- 
 tkm.; for the Psalms tell of "the congregation" and 
 "the assembly of the saints," of "Aaron, the saint of 
 the Lord ;" the prophets speak of "the saints of the 
 Most High ;" while on the first Good Friday, at the 
 awful death of the Eedeemcr of mankind, we road 
 that " the bodies of the jaiats. which slept arose." So 
 then it is manifest that they who depart hence, and 
 are no more seen, not only do not lose the character 
 for holiness they possessed when in the body, but 
 have acquired, or are about to acquire, greater secu- 
 rity, that by the favour and grace of God it shall 
 
 • 1 Cor. i. 2 ; vi. 1 1 ; xiv. 33 ; 2 St. Pi(.»r i. 6 ; 2 Cor. \ ii. 1 . 
 
THE COMMUNION OF SAINTS. 3 
 
 in due course be theirs in perfection for ever and 
 ever. 
 
 From this it follows fhat jjiofP ^'« ^ ^"^ ^^^^ ^vftl 
 distinction between the ^^ s aints that arft iTi^. t h^ 
 earth" * and the saints in heaven^ both as regards j 
 their capacities, graces, and existing advantages, 
 privileges, and benefits ; just as_Jhc„iihurc.h, militant 
 and the chu rch triumphant — though but One Church 
 —differ both in their relations either to other, as. 
 well as in their relations to Almighty God. 
 
 In regard to the last-mentioned point, the saints, as 
 we know, have coi^piiinimi ^jtb t^rir g^'^'^^ Trfntrr^ 
 and Fathcrf {V^owiavla fxera rod UaTp6^). Of old "Abra- 
 ham^ believed God, and it was imputed unto him for 
 righteousness: and he wng pnll^rl f]^^ friftnd of God.":;: 
 Under the Gospel dispensation, so many divine gifts 
 and graces have been bestowed upon the faithful, who 
 are called ^^ jhe sons of Jafld,"§ that they actually 
 become "partakers of the divine nature." || 
 
 The saints likewise enjoy jcommunion with Jesua. | 
 Christ, the eternal Son of God (Koiv(ov[a rov Ylov). As 
 St. John, the beloved apostle, explicitly declares, 
 " Quj:^cpmiiumiQii,ia^ih.tli£..Fa^^ andjhe SpjL."y 
 
 * Ps alm xvL 3 . § 1 St. John iii. 1. 
 
 t 1 St. John i. 3. || 2 St. Peter i. 4. 
 
 I St. James ii. 23. IT i St. John i. 3. 
 
 b2 
 
4 PRAYERS FOR THE DEPARTED. 
 
 This communiou, while supernatural, is yet most real 
 and true ; for our Blessed Lord has takeu upoA Hini 
 our nature, oiu* sius, and the curse due unto them ; 
 while we, on the other hand, by divine mercy and 
 favour, having received of His fulness, are solemnly 
 called to the fellowship of Ilis sufferings, in order 
 that we may become conformable to His death * 
 , FWth^rmm;;e,Jk<e.^aifii:§,.J^ with God 
 
 the Holj^GhiJS^t^Kofi/wi/itt Yivev^aTos\ as is manifest 
 from the concluding words of St. Paul's Second 
 Epistle to the Corinthians, " The Grace of our Lord 
 Jesus Christ, and the Love of God, and the Fellowship 
 iji^otvjifvia) ofJlia^SolyJjthjostJae witLyoii all.''t It is 
 by the gifts and graces communicated thi'ough the 
 Holy Spirit that those who are called put^of the world 
 into the church are truly sanctified. God is oui- 
 
 ) Father by creation, but ^\'e are still more intimately 
 united to Him by adoption, and it is by the specific 
 operations of "the Spirit of His Son" that we are 
 enabled to call Him, "Abba, Father." i "If a man 
 love me," was the gracious statement and promise of 
 our Blessed Saviour, " he will kec^p my words : and 
 III}- Fatlier will love him, and we will come unto him, 
 
 * St. Jolin i. 16 ; Pliil. iii. 10. 
 
 t 2 Cor. xiii. 14 — /cou'wuu, fellowship, partnership, intercommunion. 
 
 ; (ial. iv. 6, 7. 
 
T?IE COMMUNION OF SAINTS. 5 
 
 and make our abode with him."* And where God 
 the Father and God the Son are, there too is God the 
 Paraclete ; for '' If any man have not the Spirit 
 Christ, he is none of His."t St. Paul, therefore- 
 summing up the practical point of our Christian belie 
 — most reasonably asks, '' Know 3^0 not that ye are 
 the temple of God, and that the Spirit of God 
 dwelleth in you ? " J 
 
 Still further, the saints of God in^ the jchurchjof [ 
 His Son en|oj^£jt;rue^jtCL(L^ witli^ilie \ 
 
 3^1y' ^Jlg^l*^— ^^^"^ nTifflllpTi spirits- who dwell ia-tlie 
 light aM..gli)ry .of- their adorable CreatOTatld'Lord.-x 
 The joyful mysteries and details of the Incarnation ^ 
 explicitly inform us of this. An aa aaL foretold the • 
 birth of St. John the Baptist. ^Gabrielj, from the 
 right hand of God, announced to Mary the conception 
 of the Eedeemer of mankind, and nine months after- 
 wards a_cgm£anj^ of the heavenly host sang their 
 Gloria in excelsis at His birth in time. An angel 
 touched the water of the Pool of Bethesda, thus | 
 endowing it with miraculous powers. In our Blessed_\ 
 SayiourVagoiiy-„in.,tha. garden, an angel appeared to ^ 
 strengthen Him. Again, " The angel of the Lord 
 descended from heaven, and came and rolled back the / 
 
 * St. John xiv. 23. t Konians viii. 9. J 1 Cor. iii. IG. 
 
 1 
 
6 PRAYERS FOR THE DEPARTED. 
 
 / stone from tlie door"* of the sepulclire where our 
 Lord had been laid. After His ascension, two others 
 stood by the apostles in white apparel, who declared 
 
 / 
 
 that the second coming of their ascended Lord should 
 be in like manner. f So too an angel opened the 
 prison doors where the apostles were confined ; and it 
 is formally revealed that the angels shall separate the 
 righteous from the wicked at the last great day. Tn 
 truth, '' Are they not all ministering spirits, sent 
 forth to minister for them who shall be heirs of salva- 
 tion?" J Their services, likewise, ordained and con- 
 stituted in a wonderful order, are such as that they 
 take a deepandlivelj;^ interest in our condition, ^o- 
 "^gresSj^or^jap^Sfi. Theyjpj oyer the, repentant sinn^.§ 
 4- T^^y Uft up their holy hands in intercession feus in 
 our time of weakness and hour of trial. || They guide 
 and guard us in danger and temptation. The angels 
 of our little ones, in fine, do always b£hDld.--the 
 Father's face in heayen..1[ 
 
 * St. Matt, xxviii. 2. Four corners to my bod, 
 
 t Acts i. 11. Four angels at my head ; 
 
 X Heb. i. 14. One to sing and one to pray, 
 
 \ St. Luke XV. 10. And two to carry my soul away ; 
 
 II Gen. xxxii. 26 ; xlviii. 16 ; Zech. And if I die before I wake, 
 
 i. 12 i Tobias xii. 12. The fol- I pray to God my soul to take 
 
 lowing invocatory prayer is still used For Jesus Christ our Saviour's sake, 
 in many parts of England : — Amen." 
 
 " Matthew, Mark, Luke, and John, «(f St. Matt, xviii. 10. 
 Bless the bed I lie upon, 
 
THE COMMUNION OF SAINTS. 7 
 
 The sa ints..on earjli, undergoing their probation, also 
 enjoyajtrue and .real jeom m ii ni oil, .srlth ^all „ the saints 
 living in^the_ same ..church, no matter, how widely 
 separated they may be either from the other. Those 
 who walk in the light and love of God have fellow- 
 ship one with another.* I" or the unity of the Spirit 
 canaes^-all that is conferred upon the general com- 
 munity to be conimoftjtQv.ayjBry. member. Thus the 
 divine fruit of the sacraments belongs to the faithful 
 in general, t Such are links by which the saints of 
 every country are bound together in a spii'itual and 
 supernatural bond. Eaptism , the only, door by, ^yhich 
 mmargj4B3iite^4a^-4fe^>^h«;rdb, creates new links in 
 the golden chain. Th£^thej:_jaaiiraiii©ats strengthen 
 tlioseJmkSj^nioxa^especially;. that, which is commonly 
 
 * 1 St. John i. 7. from the memhcrs uf the human hody, 
 
 t 'F.-.-o.'Y V^'vVif |?MLJ?fi>]|I iiinrt'-^ ) in which there are many members ; 
 ]indert!il-t;,n -ViftnfiiiMUfiriliami fai f^iHi > each performing its own, not all the 
 and becomes profitable to ajJ, . This \ same, functions. And these members 
 is confirmed by St. Ambrose, who are so well adapted and connected 
 commenting on Psalm cxix. 63, "I together, that if one suffers, the rest 
 am a companion of all them that fear sympathize ; or if one is in a healthy 
 thee," observes, "As we say that a state, the feeUng of pleasure is com- 
 member is a partaker of the entire mon to all. So is it in the church, 
 body, so do we say that it is united Although the members are various, 
 to all who fear God." Therefore of different nations, rich and poor, 
 our Lord taught us to say, "our," freemen and slaves, yet having been 
 not "my bread." This communion once initiated by baptism, all become 
 of all good things is illustrated in members of the one body, of wliich 
 Scripture by a comparison borrowed Jesus Cluist is the Head. 
 
8 PRAYERS FOR THE DEPARTED. 
 
 called " The Sacrament," viz., the Holy Communion of 
 onr Lord's Body and Blood. Through Christ,_thero 
 present, every member coming with due and proper 
 disposition partakes beneficially ofiiLat^piiyrt»ai-^m)d. 
 
 " A sumente non concisus, 
 Non coiifractus, non divisus, 
 
 Integer accipitur. 
 Sumit unus, sumunt mille ; 
 Quantum iste, tantum ille, 
 
 Nee sumptus consumitur."* 
 
 The saints on earth, undergoing their probation, 
 likewise en j o y a true ^ and T»^y'^^^^;'][|ii(;tTit--wHb ^^^ 
 the saints ,-\ ^'bnh^,v<^ f^^P'^Mf^ ^^^'^ 1i fa, whether the 
 latter be waiting for the consummation of the number 
 of the elect, or have been graciously admitted into 
 the actual presence of God. This is clear from 
 St. Paul's statement regarding actual intercommunion 
 in his Epistle to the Hebrews : " Ye are come unto 
 Mount Sion, and unto the city of the living God, the 
 heavenly Jerusalem, and to an innumerable company 
 
 • Lauda Sion Sill vatorem. " De PMde et Symbolo." Nor n re 
 
 t The clause " Commuiiionem they in the Creed of the Church 
 
 Sanctorera " is not found in the most of JoruBalom, as set forth bj 
 
 ancient versions of the Apostles' ^yril. 'ITic doctrine expressed in 
 
 Creed, whether Oriental or Wostcm. this clause is a reasonable and legiti- 
 
 They are wanting in the Creed of mate development, however, from/ 
 
 Aquileia, as well as in that commented that which iinmediatoly procodes \ 
 
 on by St. Augustine in his treatise, it. 
 
THE COMMUNION OF SAINTS. q 
 
 of angels, to the general assembly and chnrcli of the 
 first-born, which are written in heaven, and to God 
 the judge of all, and tn tbe^JlJlllUlL^li TTIfiU 11^^^^^ 
 po rfftnt^ and to Jesus the mediator of the new cove- 
 nant."* 
 
 Moreover, de ath cannot and does not rem oyf. ^he 
 foundation.. Q£-.tM.QQTnTnnnioTi of mmti^, which stands 
 in true but mystical union betwixt Clii'ist and His 
 church. Death Jja&'.^Bj^^yBo-weg-v-o^oiJ ^ 4h9-- e 4 )n . uuir',tio , n ^ 
 
 -iii»iir-ni- "--—*""' J- 
 
 bfft,wp,eT), the..JIeaii and the memberar or over the l^ 
 reality of that Wejsed interc^^^^ 
 
 orJtsj:££ult^ Death, Avhieh is_niereLy_the.sepaxiitioH ^"^ 
 of sold and bod ji mars not the real and abiding com- 
 munion between the faithful in Clirist ; but in some . 
 respects renders it more real, more divine, more last- ^ 
 ing. He who has departed this life in the faith and 
 fear of God, fortified by the sacraments of the chiu-ch, 
 and duly prepared for his jiassage across the valley of J 
 the shadow of death, gains by th,e change ; for in the 
 land beyond Jordan he finds that there is neither fear 
 nor temptation nor sorrow nor loss. There the com- 
 munion of saints remaineth intact and perfect. Here' 
 on earth the faithful hold visible and external com- 
 munion with the sinner, the hypocrite, and the 
 
 * Hoi), xii. 22, 23. 
 
10 PR A VERS FOR THE DEPARTED. 
 
 nominal Chi'istian — each receiving the sacraments, 
 each joining in common prayer, and each professing 
 the same faith. Hereafter the communion of saints 
 will be completed and perfected ; so that all members 
 of Chi'ist will be more intimately joined together, 
 both in will and work, than Avas ever their lot in the 
 time of their temporary separation. Nevertheless, the 
 communion or partnership exists as well while some 
 of the faithful are undergoing their probation as 
 when that probation is at an end ; for there can be no 
 real and efficient partnership where some members 
 take no interest in the welfare of their fellows, and 
 do nothing to promote each other's spiritual advan- 
 tage. A communion of saints in which there is no 
 charitable interchange of offices is no communion at 
 all. It becomes a mere empty phrase or formal 
 term, without reality, without object, without life. 
 
 While, therefore, the faithful on earth pray daily 
 that the kingdom of God may come — that the con- 
 summation of all that is holy and pure and just and 
 true may speedily be accomplished — the saints under 
 the altar cry, "IIow long, Lord! how long?" 
 sending up their intercessory orisons for the whole 
 church of the redeemed. 
 
 It will be consequently concluded that this our true 
 
THE COMMUNION OF SAINTS. ii 
 
 belief in the communion of saints should ever excite 
 us to pureness of heart and holiness of living. At 
 the same time, we should be constantly reminded of 
 our bounden duty to render heartiest gratitude to 
 Almighty God for so obvious and rich a blessing. 
 We_ should likewise be excited to the deepest love, 
 revereace^„an.d .devotion for the saints^whethex living, 
 departed^or_crownfid. In the natural order, nearness 
 of relationship implies hearty affection. Yet amongst 
 relations no communion which is temporal can be 
 compared with that which is spiritual and eternal 
 amongst the grace-won children of the Crucified. And 
 our love will naturally and properly grow deeper for 
 those of the One Family of Christ who, having passed 
 from our sight and knowledge, are safe in the keeping 
 of the Most High, whether they be waiting for the 
 eternal rest and perpetual peace of His heavenly 
 mansions, or, walking in white raiment, are already 
 crowding the steps of the great white throne, purified 
 from every — even the smallest — stain, sanctified and 
 crowned. 
 
CHAPTEE II. 
 
 THE RATIONALE OF PRAYERS FOR THE DEPARTED. 
 
 A PIOXIS aiidzex(n'£atajare^iot-iJia4ead is -one of 
 .the common, ill stinc^^ .oLJiumamty. I^ations 
 which have believed in a state of existence after death 
 — and this has been the conviction of all save the most 
 debased and barbarous — have likewise shown a reve- 
 rence for the departed, not only in sentiment but in 
 deed.* Burials have almost invariably taken place 
 with respect for the bodies of those whose souls have 
 passed away; and funeral rites have outwardly 
 expressed this sincere conviction in no unmistakable 
 manner. The most ancient custom amongst primitive 
 
 * Viilo IIoiTier, Odyss., xi. 72; Homer, Iliad, t. v. 211; ^I'^ncid, 
 
 Herodotus, lib. v. 92 ; Horace, Odes, vi. v. 417; Eurip., Tread., v. 446; 
 
 i. 23 ; Plin.jEpistlos, vii. 27; Virgil, Ovid, Mctamorph., lib. iv. v. 154; 
 
 ^'En. iii. 300; Euripides, Hecuba, Eurip., Alcest., v. 608; Troad. v. 
 
 oo6; Ovid, Fast., ii. 566. As regards 256; Ovid, Metamorph., lib. viii. 
 
 tlie care of the ancient Greeks for v. 528 ; Virg., ^ncid, iv. v. 672 ; 
 
 their dead, vide Euripides, Hippolj'to, Euripid., Alcest., v. 430 ; ^neid, xi. 
 
 V. 1458; Pliny, Nat. Hist., lib. xiii. v. 187 ; Odyss. <i. v. 71 ; Iliad, »^. v. 
 
 c. 1 ; Virg., yEneid, ix. v. 486 ; 252. 
 
RATIONALE OF THEM. 13 
 
 nations was to bury the dead out of sight ; * thougli 
 some embalmed the bodies of the departed, while 
 others committed them to the funeral pyre. The 
 practice of interment, however, was almost universal 
 in the East. Moreover, both amongst the Egyptians 
 and Ethiopians this custom obtained, as it did also in 
 the case of the Jews — a fact evident from the records 
 of their history in Holy Scripture. 
 
 Now in this care for the departed many have traced 
 a dim and uncertain belief, on the part of those who 
 have exercised it, both in the immortality of the soul 
 and in the resurrection of the flesh. They have 
 looked upon the separation of soul and body as only 
 taking place for a time, not for ever ; and have held a 
 faith, founded on a true and almost universal tradi- 
 tion, that in a distant future soul and body should be 
 reunited. t This tradition, coming down from our 
 
 * Vide Cicero, De Legibus, lib. ii. ; zones— the Zone of the Earth, or that 
 
 Terentius, Andrea, act i. scene 1 ; of trial ; the Zone of the Air, or that 
 
 Martial, lib. iv. epig. Ixxv. of temporal punishment ; and the 
 
 t The mythology of the Egyptians Zone of Everlasting Eepose. Some 
 taught that there was a specific region souls, after having passed their time 
 for the departed, corresponding to of probation in the Zone of the Earth, 
 the Greek Hades and the Latin Tar- were sent to tlie Zone of temporal 
 <«rM6', which was termed " Amenti." punishment to sufi'er for a while, 
 Here was a tribunal to determine the either as a prelude to their return to 
 final destiny of departed souls — here the Zone of Probation, to animate a 
 their transmigration was authorita- new body, or as a preparation for 
 tively arranged. The Egyptians their removal to the Zone of Ever- 
 divided the whole world into three lasting Rest. All this is set fonh 
 
14 PRAYERS FOR THE DEPARTED. 
 
 first parents, as miglit have been expected, was more 
 carefully preserved, and less corrupted, by the chil- 
 dren of Abraham than by any other race. It had 
 been cherished by the patriarchs, as the words of Job 
 testify, accepted by the leaders and teachers of the 
 people of Israel ; until in the later age of the Evan- 
 gelical prophets it developed and expanded into a 
 definite system of dogma, which necessitated a corre- 
 sponding practice on the part of those who accepted 
 the same. And this practice is found current amongst 
 the Jews from the time of the Maccabees unto the 
 present day. From our Blessed Saviour and His 
 apostles it received neither criticism nor condemna- 
 tion ; while several exhortations and injunctions found 
 in the waitings of the apostles, not only indirectly 
 sujiport the practice, but in certain instances appear 
 very pointedly to enjoin it. That all the most ancient 
 liturgies contain prayers for the departed will, in due 
 course, be shown. And if, as may bejrfiasonably 
 I assumed, the practice of praying for the dead existed 
 \ iBJhaJiaddL_Church, immediately before the advent 
 \of our Blessed_Sa\:iour, and had come down from times 
 
 with singular lucidity in a work fil'tli illustration at the end of the 
 
 by Cardinal Angelo Mai, entitled book is a curious and striking re- 
 
 " Catalogo de Papiri Vaticani," &c., presentation of the judgment of a 
 
 published at Homo in 1825. In the soul. 
 
RATIONALE OF THEM. ,5 
 
 long anterior, it will at once be seen how entirely 
 impossible it is for those who repudiate and neglect 
 the practice, or regard it as an innovation, to 
 account of its universal acceptance by the whole 
 family of Christians in the earliest ages of the church, 
 or to specify when such an innovation first became 
 current, and when the legitimate successors of the 
 apostles first formally sanctioned it. The fact that, 
 both in East and West, the church universal has 
 constantly enjoined the duty, is a consideration of the 
 highest value and of the greatest weight. 
 
 Furthermore, the doctrine that in the state imme- 
 diately after death the souls of the faithful are being 
 prepared for the mansions of heaven, is interwoven 
 with some of the most important and fundamental 
 articles of the Christian faith. For those souls which, 
 summoned to the judgment-bar of Christ, have been 
 found to have departed this life in unrepented, deadly 
 sin, there is nothing but an eternal alienation from 
 God Almighty and all that is good. " They that 
 have done evil [shall go] into everlasting fii-e." * On 
 the other hand, amongst those who, by the favour 
 and grace of the Most High, have succeeded in 
 making their calling and election sui*e, how many 
 
 * Creed of St. Atlianasius. 
 
i6 
 
 PRATERS FOR THE DEPARTED. 
 
 pass away stained aud doiiicd Avith lesser sins, sins 
 which do not merit eternal condemnation, but which, 
 nevertheless, have to he removed ere the soul can 
 look for the eternal peace and heavenly liglit of the 
 home of God ! for "there shall in no wise enter into 
 it any tiling that delileth." * All wounds, whether of 
 body or soul, are not deadly ; every small offence 
 does not actually and completely cut off the latter 
 from God's favour, f nor absolutely drive away from us 
 the Holy Spii'it, our Counsellor and Guidc.^ To us. 
 
 * Revelation xxi. 27. 
 
 t "As in this life the measure of 
 our ganctification and purity is tlie 
 measure of our likeness to God, the 
 hight of Him in Paradise ' as He is,' 
 requires perfect purity, for ' there is 
 no fellowship between light and dark- 
 ness,' nothing of human impuiity 
 shall enter into His kingdom, and 
 • without holiness no man shall see 
 the Lord.' Therefore neither secret 
 uor open, habitual or actual evil, 
 may cleave to the soul ; so long as it 
 retains any moral defect, any ves- 
 tige of flin and its consequences, it 
 cannot really attain to the beatific 
 vision of God, and, if the cleansing 
 jtrocess is not completed in tliis life, 
 it must bo carried on in the interval 
 l(!tween death and resurrection. God 
 disciplines us that we may ho par- 
 takers of II is holiness, and ' whom He 
 loveth Ho chastisetb,' so long as the 
 Houl requires this means of purifica- 
 
 tion." — First Age of the Church, by 
 Hollinger, Oxenham's translation, p. 
 2i8, second edition. London, 1867. 
 
 :J; " Prayers for the dead, on the 
 face of the question, whether they be 
 lawful or unlawful to Christians, 
 provide an escape from the terrible 
 and overpowering thoughtof the ever- 
 lasting damnation of the incalculahle 
 majority of mankind, dying in sin, 
 in carelessness, in ignorance, or in a 
 very imperfect religious condition. 
 Once the mind grasps the doctrine 
 that the condition of souls between 
 death and judgment is one of gradual 
 purification for all who do not reso- 
 lutely get their wills to do evil aud 
 resist (Jod, and that the intercessions 
 of the living can aid this process, it 
 becouios possible to reconcile our 
 notions of God's mercy with His 
 jubtice. But take this doctrine away 
 — even on the hypothesis that it is 
 false, and wu find the inevitable 
 
RATIONALE OF THEM. 17 
 
 and to all, God is patient, longsufFering, and merciful- 
 Yet how many are there who pass from our sight 
 
 and knowledge, called away suddenly by accident to // 
 
 T" " , \JC*- ^c^ 
 
 the particular judgment-bar, without preparation for i 
 
 death, or careful repentance for past omissions and ^ 
 
 failings ! Neither aliens nor rebels nor reprobate, yet 
 
 still stained witli the marks of past transgressions, » 
 
 they must be fittingly prepared, by patient waiting 1 ^"^ ^ 
 
 andjDaiiiM^reparati^^ land on theother side u!^^*^ 
 
 of Jordan, for the glories and joys of the Heavenly ^t'^^'^ / 
 
 Jerusalem beyond. Ere they stand before God and '^ " 
 
 walk in white raiment, all the stains must be removed, 
 
 even the least; for He, their Creator, Saviour, and 
 
 Sanctifier, is of purer eyes than to behold iniquity. 
 
 And only the spotless, cleansed and clean, appear in 
 
 His very presence and bow before His footstool. 
 
 This being so, no one could, at the same time, 
 
 maintain that a soul, tainted ^^ith sma ll sins , sins of • 
 
 infirmity and human wealvnesses, Avould be punished 
 
 result to be the denial of everlasting Mrong, to the obvious encouragement 
 punishment for continuous and wilful of every sort of license and reek- 
 sin, the negation of hell, the gradual lessness. The Iluivcrsalist sects 
 assertion of the harnilessmss of sin (amounting in America to millions 
 itself (which is alleged by extreme which have split off Ironi the Church 
 Universalists to be only a ' lower and from the elder NonconformiatiJ 
 form of good '), and thus the destruc- owe their origin to the discontinuance 
 tion of God's attribute of justice and of Prayers for the dead." — Richard 
 of man's perception of light and F. Littledale, LI.. I). 
 
1 8 PRAYERS FOR THE DEPARTED. 
 
 throughout eternity because of such. It follows, 
 therefore, that in the world to come, there must be 
 some relaxation of sin. And this fact, as it may be 
 plainly gathered from our Blessed Lord's teaching in 
 Holy Scripture, is equally implied and set forth in the 
 common belief of the Church Universal. We are 
 taught, as documents and ^Titers of authority here- 
 / after to be cited will show, that the One Family 
 of Christ is divided into three parts : (a) the church 
 militant here on earth, (/3) the church patient or 
 waiting in the place of departed spirits, beyond the 
 grave, and (7) the church triumphant in heaven, 
 j^ow all the members who go to make up these three 
 distinct and yet united portions are by God's favour — 
 and first and specially by the grace of new birth in 
 the sacrament of the font — fellow-members of Holy 
 Church and coheirs of the eternal promises. Our 
 love, therefore, as St. Thomas Aquinas points out, 
 should embrace them all.* For the charity of Jesus, 
 
 ♦ " LovCjjd.iich iathc boad uniting- never forgets. Similarly also the 
 
 the members of the church, extends dead live in the memories of living 
 
 I itself not only to the living, but to men. The intention of the living, 
 
 ' the departed who die in charity, therefore, can bo directed towards 
 
 For charity is the life of the soul, them ; and so the suffrages of the 
 
 as the Boul is the life of the body. living jiyail-UieTleadiirTwo ways : 
 
 And ' charity,' as St. Paul declares I first, by reason of the union of 
 
 to the Corinthians (1 Cor. xiii. 8), i charity; and, secondly, by reason of 
 
 • never failcth.' Charity, moreover, intention directed towards them. 
 
RATIONALE OF THEM. 19 
 
 our Head and Lord, bands us in true communion witli 
 the whole body. We share with others, and others, 
 in a measure, share with us, the woes and sorrows as 
 well as the joys and consolations, common to the 
 whole band. The doctrine of " the Communion of 
 Saints " is with us a reality and a fact. Implying a 
 communication of certain good works and charitable 
 offices, it sets forth the actual duty of an active 
 mutual interest, either for the other, in all the 
 members of Christ. On behalf of the saints of God, 
 purified, sanctified, and crowned, we rejoice and praise 
 Him, because of His mercy and their triumphs. We 
 Imow, likewise, that from the height of their glory 
 and the splendour of their eternal home, they, mem- 
 bers of the chui-ch triumphant, look down upon the 
 strangers and pilgrims who are wending their way 
 homewards, and mterc^e_ for success in jthe_jouraey, 
 and for an eventual triumph. We, of the militant 
 cliui'ch here, as did the Jews of old, invoke the saints 
 to praise the Lord of Heaven^* and ask them still to 
 lift up holy hands, as near to and favoured by God, 
 
 1 
 
 The suffrages of the living do not Uke, which _jlQfi»--iH>t-ehaiigft-th«l\ 
 
 1 avail the dead as to change their state state of _ the dead." — St. Thom<usWi ^P 
 
 [from misery J»feUcity, ^r the con- Aquinas, "On the Incarnation," lli ^ 
 
 [verse . But_thex_do avail for tlie sec. 471. |i 
 
 'ii5iinutioiL__pf,. punishment, ot— the * Psalm cxlviii. 1 ; cxlix. o. 
 
 c2 
 
20 PRAYERS FOR THE DEPARTED. 
 
 on our belialfj wlio arc still in the conflict, it may be 
 weak and wayward, stumbling and falling, but rising 
 again ; sometimes overcome, but anon conquering, and 
 ever hoping for the end of the conflict and for the 
 breaking of the eternal day. 
 
 And, whether the hand of death has fallen heavily 
 upon us, or we be still amongst those whose warfare 
 is not 3"ct ended, the saints-^- the chiixch triunipli-_ 
 /ant continually__ask^for _our_eyentual triumph. They 
 pray ever that we may succeed in overcoming our 
 foes, while it is called day, before the night cometh, 
 A\'hcn no man can work. And for^Jie^patient or wait- 
 ingj^rt of Jtlia-One-J.ainily. of Christ, for the faithful 
 d^iarted, thi^ask light, jx^reahmentj and rest, when 
 it pleases God — the work of cleansing being finished 
 — to be merciful and loving and pitiful, and to take 
 them into His very presence. 
 
 And what is asked for on behalf of the faithful de- 
 parted by the saints who are reigning with Christ, has 
 been the subject of the militant church's sacrifice and 
 prayers from the beginning.* TMienever the chikben of 
 
 •^ * The following are from the Roman Ciitacombs : — 
 
 XEXVPERI REQ. 
 IN PACE . Q. V. 
 ANN. xxiii. ET. M. iii. D. vi. 
 " Exiiperins, who lived 23 years, 3 months, and days-, mayest thou rest 
 in peace." 
 ■"--. — -^ (Cemetery of Calliatus, Rome.) 
 
RATIONALE OF THEM. 
 
 the spiritual Israel were gathered together to intercede! 
 for their brethren in the faith, those who had gone be- 
 fore them in the sleep of peace were ever and alwaysf 
 remembered. Death, no doubt, was a true separa- 
 tion ; but, on the other hand, the spiiitual bonds of 
 religion were not broken by death. Upon them, as 
 regards theii- intercommunion. Death hath no power. 
 Forged by the command of the Lord of Life, these 
 bonds bind the souls of the faithful together, and 
 unless rusted by sin, or rudely snapped by the 
 reprobate, their hold is complete both for time and 
 eternity. 
 
 From which considerations, to be amplified in 
 detail hereafter, the duty of prayer for the departed, 
 as well as the rationale of that duty, may be suffi- 
 ciently gathered. 
 
 DOMITI 
 
 IN PACE. 
 
 LEA FECIT. 
 
 " Domitius, may you rest in peace. Lea inscribed this." 
 
 (Cemetery of Callistus, Rome.) 
 
 KALEMERE DEVS REFRI- 
 
 GERET SPIRITVJM TVVM 
 
 VNA CVM [sj5eV!7M] SORORIS TVAE 
 
 HILARE. 
 
 " O Calemera, may God refresh thy soul, together with the soul of thy 
 
 sister, Hilara." 
 
 [The above, given by Lupi at p. 137 of his " Dissertation on the Epitaphs 
 of the Martyrs under Severus," contains a representation of our Lord as the 
 Good Shepherd, the Lamb of the Flock, and the Pha^nix— emblem of the 
 Resurrection.] 
 
CHAPTEK III. 
 
 PEAYER FOR THE DEPARTED USED BY THE JEWS. 
 
 rpHE plain testimony of the patriarch Job on behalf 
 of the doctrine of the Eesnrrection of the Body 
 indicates how vastly superior was the knowledge of 
 the patriarchs to that which existed amongst the most 
 elevated of heathen philosophers. " I Ivnow that my 
 Eedeemer liveth, and that He shall stand at the latter 
 day upon the earth : and though after my skin worms 
 destroy this body, yet in my flesh shall I see God : 
 whom I shall see for myself, and mine eyes shall 
 behold, and not another ; though my reins be con- 
 sumed within me."* This statement, as is evident, 
 mainly touches the doctrine of the Eesnrrection of 
 the Body. ]5ut its importance does not rest there. 
 A belief in the separate and continuous existence of 
 the soul appears to have been current and contem- 
 poraneously held : for both amongst the Jews of old, 
 
 * JuL xix. 25—27. 
 
USED BY THE JEWS. 23 
 
 as well as with heathen nations,* the prevalence of 
 a belief in ghostly apparitions is undoubted. More-, 
 over, a conviction that immediately after death retri- 
 bution for sins committed in the body surely followed, 
 was likewise a very ordinary and widespread doctrine 
 of both. 
 
 This may be specifically illustrated from the case 
 of Enoch. It is recorded in the Book of Genesis 
 that "Enoch walked with God, and he was not, for 
 God took him."t Here, then, it is formally declared 
 that Enoch was with God. St. Paul's comment in 
 the^ Ilpistle to -t^e^IIebrews re-states, amplifies, and 
 gives point to the simple record of Moses. "Enoch 
 was translated that he should not see death ; and was 
 not found, because God had translated him : for before 
 his translation he had this testimony, that he pleased 
 God.":J: It is clear, therefore, from this important 
 gloss, that the patriarchs neither doubted the exist- 
 ence of a future state, nor rejected the doctrines of 
 the Immortality of the Soul and of the Eesui-rection 
 of the Body. And it is equally clear that current 
 opinion amongst the Jews of St. Paul's time sup- 
 ported and warranted a use of those arguments which 
 were so pertinently and forcibly pressed upon them 
 
 * iEncid, Look vi. 325. t Gen. v. 24. + HeL. xi. 5. 
 
24 PRAYERS FOR THE DEPARTED. 
 
 by the apostle. Of the patriarchs, he declared that 
 ''they were strangers and pilgrims npon earth," 
 seeking, not an earthly but a heavenly country ; and 
 ho maintained, as a consequence of this faith and 
 conviction, that " God is not ashamed to be called 
 their God: for IIo hath prepared for them a city."* 
 In truth, the whole of this part of St. Paul's epistle 
 contains most forcible reasoning against the current 
 scepticism of tbe Sadducees, and furnishes abundant 
 proof of the kind of facts Avhicli the Jews of that 
 period were willing to admit, and on which the 
 apostle, in part, founded the arguments of his 
 epistle. 
 
 And that St. Paul's statements, acquiesced in by 
 those to whom he wrote, were justified by the ancient 
 traditions of God's chosen people, is apparent from the 
 records of their history.f For example, the care 
 with which the bodies of the patriarchs were bnried, 
 though only directly indicating a belief in the 
 Eesurrection of the Body, yet indirectly set forth a 
 belief in a future state. So with regard to the 
 account of the death and burial of Jacob. :J: "lie 
 gathered up his feet into the bed, and yielded up the 
 
 • Heb. xi. 13— in. 
 
 t (lon. xxiii. ; xxv. 8—10 ; xxxv. 29. 
 
 X Gen.xlix.'29— 33; 1.1—14. 
 
USED BY THE JEWS. 25 
 
 ghost, and was gathered unto his people."* From 
 this it is clear that the inspired writer believed him 
 to have "yielded np the ghost" to "the God of the 
 spirits of all flesh." f Furthermore, the following 
 passage from the Book of Ecclesiastes, throws light 
 on the belief of the Jews: "Wlien they shall be 
 afraid of that which is high, and fears shall be in the 
 way, and the almond-tree shall flourish, and the 
 grasshopper shall be a burden, and desii-e shall fail : 
 because man goeth to his long home, and the 
 mourners go about the streets : or ever the silver 
 cord be loosed, or the golden bowl be broken, or tlie 
 pitcher bo broken at the fountain, or the wheel 
 broken at the cistern. Then shall the dust return to 
 the earth as it was : and the spirit shall return unto 
 God Avho gave it." J So, too, a previous passage 
 from the same book: "All are of the dust, and all 
 turn to dust again. Who knoweth the spirit of man 
 that goeth upward, and the spirit of the beast that 
 goeth downward to the earth ?"§ Thus much as 
 regards ancient traditions and the belief of the 
 patriarchs. 
 
 But there is one event recorded, of great moment 
 
 * Gen. XV. 15; xxv, 8. 
 
 + Numbers xvi. 22 ; xxvii, 16. 
 
 X Ecclesiastes xii. 5 — 7. See also Isaiah Ivii. IG ; and Zech. xii. 1. 
 
 § Ecclesiastes iii. 20, 21. 
 
2 6 PR A VERS FOR THE DEPARTED. 
 
 and importance, in the First Book of Samuel, which 
 throws light on the traditional faith of the Jews at 
 that period, and which deserves consideration. The 
 passage is consequently quoted at length : — 
 
 " JS'ow Samuel was dead, and all Israel had lamented 
 him, and buried him in Eamah, even in his own city. 
 And Saul had put away those that had familiar spirits, 
 and the wizards, out of the land. 
 
 ''And the Philistines gathered themselves together, 
 and came and pitched in Shunem : and Saul gathered 
 all Israel together, and they pitched in Gilboa. And 
 when Saul saw the host of the Philistines, he was 
 afraid, and his heart greatly trembled. 
 
 " And when Saul inquired of the Lord, the Lord 
 answered him not, neither by dreams, nor by Lrim, 
 nor by projDhets. 
 
 " Then said Saul unto his servants. Seek me a 
 woman that liatli a familiar spirit, that I may go 
 to her, and inquire of her. And his servants said 
 to him, Lehold, there is a woman that hath a fomiliar 
 spirit at En- dor. And Saul disguised himself, and put 
 on other raiment, and he went, and two men with him, 
 and they came to tlie woman by night : and he said, 
 I pray thee, di^'ine unto me by the familiar spirit, and 
 bring me him up, whom I shall name unto thee. And 
 
USED BY THE JEWS. 27 
 
 the woman said unto him, Behohl, thou knowest what 
 Saul hath done, how he hath cut off those that have 
 familiar spirits, and the wizards, out of the land : 
 wherefore then layest thou a snare for my life, to 
 cause me to die ? And Saul sware to her by the 
 Lord, saying. As the Lord liveth, there shall no 
 punishment happen to thee for this thing. Then 
 said the woman, Whom shall I bring up unto thee ? 
 And he said, Bring me up Samuel. And when the 
 woman _saw Samuel, she cried^with b loud voice : and 
 ^thB_wwian_S2ak0__tQ-_Saail, saying. Why hast thou 
 deceived me ? for thou art Saul. And the king said 
 unto her. Be not afraid : for what sawest thou? And 
 the woman said unto Saul, I saw gods ascending out 
 of the earth. And he said unto her, What form is he 
 of ? And she said. An old man cometh up ; and he is 
 covered with a mantle. And Saul perceived that it 
 was Samuel, and he stooped with his face to the 
 ground, and bowed himself. And Samuel^said ip 
 Saiil, Why hast thou disquieted' me, to bring. m« up ? 
 And Saul answered, I am sore distressed ; for the 
 Philistines make war against me, and God is departed 
 from me, and answereth me no more, neither by pro- 
 phets, nor by dreams : therefore I have called thee, 
 that thou mayest make knoAvn unto me what I shall 
 
2 8 PR A VERS FOR THE DEPARTED. 
 
 do. Then said Samuel, Wherefore then dost thou ask 
 of me, seeing the Lord is departed from thee, and is 
 become thine enemy ? And the Lord hath done to 
 him, as he spake by me : for the Lord hath rent the 
 kingdom out of thine hand, and given it to thy neigh- 
 bour, even to David : because thou obeyedst not the 
 voice of the Lord, nor executedst his fierce wrath 
 upon Amalek, therefore hath the Lord done this thing 
 unto thee this day. Moreover the Lord will also 
 deliver Israel with thee into the hand of the Philis- 
 tines : and to-morrow shalt thou and thy sons be with 
 me : the Lord also shall deliver the host of Israel into 
 the hand of the Philistines. Then Saul fell straight- 
 way all along on the earth, and was sore afraid, be- 
 cause of the words of Samuel : and there was no 
 strength in him; for he had eaten no bread all the 
 day, nor all the night." * 
 
 !Now with regard to this remarkable and super- 
 natural occurrence, carefully considered in all its 
 details, it is evident that its -features and ^details were 
 / no_inci:aalelusien, no simple exercise of the fancy or 
 imagination of those who witnessed them, but stern 
 reality ; and amongst other mysterious events we find 
 the express record of a prophecy which was exactly 
 
 • 1 Samuel xxviii. 3— '20. 
 
USED BF THE JEWS. zq 
 
 fulfilled on the following day. The form which ap- 
 peared to Saul is spoken of as "Samuel himself;" 
 and this conviction, evidently current amongst the 
 Jews, is definitely expressed by the author of the 
 Eook of Ecclesiasticus, who, in praise of Samuel, 
 declares that '^ after his death he prophesied, and 
 showed the king his end, and lifted up his voice from 
 the earth." * 
 
 Thus it may be readily inferred that the common 
 traditional belief of the Jews was that the spiiits of 
 those who had departed out of this life were detained 
 in some hidden abode, waiting for the Great Day ; a 
 belief which would reasonably follow from their re- 
 ception of the respective doctrines of the Immortality of 
 the Soul and the Eesurrection of the Body.-f And if 
 this was so, if the spirits of men lived after death and 
 
 * EpcJesiastious jslYi,.^(L herbs, and the earth shall oast out the 
 
 t "Many of them that sleep in dead." (Isaiah xxvi. 19.) 
 the dust of the earth shall awake, "Thur worm shall not die, neither 
 
 some to everlasting life, and some to shall their fire he quenched ; and they 
 
 shame and everlasting contempt. shall he an abhorring untu all flesh." 
 
 And they that be wise shall shine as (Isaiah Ixvi. 24.) 
 the brightness of the firmament ; and "Thus saith the Lord God unto 
 
 they that turn many to righteousness, these bones ; Behold, I will cau.se 
 
 as the stars for ever and ever." breath to enter into you, and j-e shall 
 
 (Daniel xii. 2, 3 ) live : and I willlay sinews upon you, 
 
 " Thy dead men shall live, to- and cover you with skin, and put 
 
 gather with my dead body shall they breath in j'ou, and ye shall live ; and 
 
 arise. Awake and sing, ye that dwell ye shall know that I am the Lord." 
 
 in dust : for thy dew is as the dew of (Ezekiel xxxvii. 5, 6.) 
 
30 PRAYERS FOR THE DEPARTED. 
 
 tlicir eventual state lay in the future, then it would be 
 reasonable, charitable, and righteous for the- living to 
 intercede and pray for the -desparted. When obscure 
 and imperfect tradition eventually gathered such force 
 as that the realities of a future state were seen and 
 appreciated by the ancient people of God, then — • 
 unless there existed some express injunction to the 
 contrar}', which is nowhere put on record* — the duty 
 which was enjoined by Judas Maccabeus, and prac- 
 tised by his followers, may be accepted as in harmony 
 with the will of God. 
 
 That such a duty Avas enjoined, and such a practice 
 was current, is evident from the records of the same 
 in the Second Book of Maccabees. We there read 
 that certain of the soldiers of Judas Maccabeus had 
 been slain in liis Avars with heathen nations. When 
 their comrades charitably came to take up the dead 
 bodies to bury them, it was discovered that the slain 
 
 * "We find by tho History of the argue concerning the dead and the 
 
 ^Maccabees, tliat the Jews did pray resurrection, yet He spake no word 
 
 and make ofleriiigs for the dead ; against this public pradici', but left 
 
 which appe;u-s by other testimonies, it as Ho found it ; which He, who 
 
 and by their form of ])rayer still ex- came to declare to us all the will of 
 
 tant, whichT.hey used in the cap- His Father, would not have done if it 
 
 tivity. Now it is very considerable had not been innocent, pious, and 
 
 that since our Blessed Saviour did re- full of charity." — Liberty of I'rophe- 
 
 j)rovo all the doctrines and traditions xying, Bishop Jeremy Taylor. Book i. 
 
 of the Scribes and Pharisees, and did sec. 20, p. 345. 
 
USED BY THE JEWS. 31 
 
 had secreted certain things consecrated to the idols 
 of the Jamnites " under their coats " — an act dis- 
 tinctly forbidden by the Mosaic law. " Then every 
 man," we read, " saw that this was the cause where- 
 fore they were slain." The Almighty had thus tes- 
 tified His hatred of their offence by permitting them to 
 fall in battle. " All men, therefore," continues the 
 sacred narrative, " praising the Lord, the righteous 
 Judge, who had ojDened the things that were hid, 
 betook themselves unto prayer, and besought Ilim 
 that the sin committed might wholly be put out of ' 
 remembrance. Besides that, noble Judas exhorted 
 the people to keep themselves from sin, forsomuch 
 as they saw before their eyes the things that came / 
 to pass for the sins of those that were slain. And 
 when he had made a gathering throughout the com- 
 pany to the sum of two thousand drachms of silver 
 he sent it to Jerusalem to offer a sin-offering, doing | 
 therein very well and honestly, in that he was mind- \ 
 ful of the resurrection: for if he had not hoped 
 that they that were slain should have risen again, | 
 it had been superfluous and vain to pray for the dead, \ 
 and also in that he perceived that there was great 
 favour laid up for those that died godly, it was an 
 holy and good thought. "Whereupon he made a re- j 
 
32 PR AVERS FOR THE DEPARTED. 
 
 <5onciliatiou for the dead that they might be delivered 
 /from sin." * 
 
 It is evident from this record of events that the 
 duty of prayer for the departed was clearly recognized 
 by God's ancient people at least a hundred and sixty 
 years before the coming of our Blessed Lord, while 
 the allusion to its obvious bearings on the doctrine 
 of the Eesurrection of the Body seems to indicate 
 that such prayer for the dead was a common and 
 acknowledged practice of that period. t This, of 
 course, is in perfect harmony with what may be 
 seen to have been the progress of doctrinal develop- 
 ment evidenced in the writings of the sacred TVTiters 
 and prophets of Israel,:!: in regard both to a future 
 
 * 2 Maccabees xii. 39. This Book belief current in his day as to the 
 
 is regarded as belonging to the Canon value and importance of prayer for 
 
 of Scripture by the Apostolical the departed, when he assures his 
 
 Canons, by Tertuilian, St. Cyprian, readers that the Je^-s refiised_to_praji_ 
 
 St. Hilary, St. Ambrose, St. Augus- for those wh o had committed suicide^ 
 
 tine, and by the Third Council ui This marked exception clearly proves 
 
 Carthage. Other ancient authorities that they were willing and ready to 
 
 '' 3gard it as " apocryphal" — meaning | pray for those who died in other ways. 
 
 ]\Iac. at it was not in the Hebrew Canon Vide "Wars of the Jews," chap. xci. 
 
 and compiled by Esdras. None have J Vide Deut. xxxiii. 6. — "Xet 
 
 which bted that it is a genuine book, and /Equben^ live, and not 4i+>" — which is 
 
 and by Protestants generally have al- looked upon by SS. Ephrem, Cyril, and 
 
 tant, "«d that it is historically worthy I Epiphanius, as a praj er for the »ioul 
 
 tivity. .edit, which, as regards there- 1 of Reuben. A similar interpretation 
 
 that sines in the text, is all that is re- 'is that which is common amongst the 
 
 prove all . Uews of the present day. Vide also 
 
 of the Sciscphus plainly testifies to the Psalm cxlix. 5. 
 
USED nv THE JEWS. 33 
 
 state and tlie important dogma of tlic Ecsurrection 
 of the Flesh. 
 
 And when it is found that no condemnation of 
 this practice was made by onr Blessed Saviour ; but 
 that, on the contrary, much of His teaching and 
 that of His apostles was based on such a belief of 
 a future state as would have involved the practice, 
 tM_JiULY£3:sality_oL,M9]L.. J>i'ay£ in ...ths^, jtscient_ 
 Liturgies o£the..CJiristixui..(Ihiiijch, borrowed no doubt 
 from the Jews, who buried their dead with pious 
 intercessions and hopeful petitions for^j^ace,* is 
 
 * (a) "Tliou who rai.f-est to lifo 
 ap;ain the departed, have mercy upon 
 }iini who lieth here." 
 
 (/3) " Thou who ait our sucrour 
 and defence, redeem the soul of thy 
 servant, who putteth his trust in 
 thee." 
 
 (y) " Thou, the h'ght of the VixiTag;, 
 and the ghiry of those who sleep, 
 raise him up again in thy mercy." 
 
 (5) " Thou, our strength and shield, 
 protect thy servants, and give thcni 
 everlasting life." 
 
 Leo AUatius remarks that the Jews 
 pray and give alms fur the dend, not 
 only on the day of the funeral and 
 the Sabbaths, but also specially upon 
 the tenth moon of September, when 
 a solemn ser^^co is perfonned, and 
 doles are distributed, to incite the 
 receivers to pray for the departed. 
 " De utriusque Eccl. Orient, ct Occid. 
 de Purgatorio consensione," p. 913. 
 
 (f ) Translations of Hebrew inscrip- 
 tions on grave-stones in the Crimea, 
 from an essay by Dr. Chwolson, in the 
 Mimoircs de V Academie Impcriale drs 
 Sciences dc Sf. Pctcrshourg-, vol. ix. 
 No. 7. St. Petersburg, 1865 :— 
 Stone hi. 
 
 " This is (ho tonib.stone of the grave 
 of Parlak, four thousand and ninety 
 
 rnay he enter inio peace and_r£sJL 
 
 on hi^ji»«<4i- after the Creation." 
 
 "(ZiTiro.) 
 
 Stone iv. 
 
 " And this is the tonib.stone of 
 Hillel, sou of Rabbi Moses, his rest 
 be in Paradise in glory. [He died] 
 in the year 4216, may his soul be 
 bound fast in the bundle of life with 
 the Everlasting, our God, and the 
 place of his rest be in glory." 
 Stone ix. 
 
 " This is the gravestone of Bnlci, 
 son of Izchak, the Priest, his rest be 
 
 D 
 
34 
 
 PRAYERS FOR THE DEPARTED. 
 
 readily accounted for, and tl]^ _sim.ilaritj of the exist- 
 ing ritual j](riayers jof the Jewish-People to those" of 
 tjie early Christians becomes specially descrrie^-of 
 .notice. 
 
 The following petition, used in their Burial Service, 
 is said to have come down from the time of our 
 Blessed Saviour, and certain of its phrases are found 
 sculptured on memorial stones in the ancient Jewish 
 cemetery at Prague : — 
 
 " Lord God of Life, God of the Living, Thou art our sup- 
 porter, our succour, and our shield and defence: Thou sus- 
 tainest the living, Thou comfortest the dying : Thou raisest 
 
 ill Paradise, [he died] at the time of 
 the deliverance of Israel, in the year 
 70-2 after our exik." (a.d. 6.) This 
 is important for the date. 
 
 Stone xii. 
 
 " And this is the stone, -which I 
 have set up at his head, upon the 
 grave of Rabbi Joseph, son of Kabbi 
 Elijah, who died in the year 4280 
 after the Creation [a.d. 3C9], 1065 
 after our exile. May his soul abide 
 in happiness." 
 
 There are several more, but these 
 contain all the varieties of expression 
 in prayer. The commonest is, " May 
 his soul be fast bound in the bundle 
 of life," &c. (Vide 1 Sam. xxv. 29.) 
 One such inscription is of a.d. 197. 
 
 (^) Inscriptions from the Jewish 
 Catacomb in the Vigna Randanini, at 
 
 Rome, published by F. RafFaelle Gar- 
 rucci, in 1862 : — 
 
 '* Rabbi Jacob Ben-IIezekiah 
 
 may his soul be joined to the 
 
 bundle of the living, and live with 
 the righteous of the world to come. 
 Amen. Amen." (Date, 4914 of 
 Creation.) 
 
 " Here lieth Rmoanos (?) Amen. 
 A holy child. May thy repose be in 
 peace." 
 
 {tv ilpi/yy i) Kuifiriuiq (jov.) 
 [Tliis is the commonest ])rayer, and 
 is of constant occurrence in the cata- 
 comb.] So in several other Greek 
 ones ; and the Latin " Dormitio tua 
 in bonis" also occurs. 
 
 " Here lieth Eutychianus, a devout 
 co-ruler. May his rest be happy with 
 the righteous." 
 
 " Dormitio tua inter dicaeis."' 
 
USED BY THE JEWS. 35 
 
 up again the departed. Have mercy upon all Thy people whom 
 Thou didst choose of old. Eedeem the posterity of Thy faithful 
 servant Abraham, whether they have departed this life or are 
 still in the flesh. Raise them up again, Thou who delightest in 
 life ; write their names in Thy Book, and grant them life ever- 
 lasting." * 
 
 Another prayer from the Jewish Eitual t is added, 
 the language of which is solemn, devout, and digni- 
 fied, and in jDerfect harmony with the subject of its 
 supplication. It occurs in the "Form for Evenino- 
 Service for the New Year :" — 
 
 "Blessed art Thou, Lord our God, and the God of our 
 ancestors, the God of Abraham, the God of Isaac, and the God 
 of Jacob, the great, the almighty, and tremendous God, the most 
 High God, who bestoweth gracious favour, possessor of all things, 
 who remembereth the piety of the Patriarchs, and will. ia^ love 
 S£nd-ti"Sedeaner to .their posterity Xgr the sake of^His Name. 
 Remember us unto life, Lord the King, who delighteth in life, 
 and write us in the Book of Life, for Thy sake, God of Life. 
 King, Thou art our Supporter, our Saviour, and our Shield. 
 Blessed art Thou, Lord, the Shield of Abraham. Thou, Lord, 
 art mighty for ever ; it-ia-Thfliu.who reviyest the dead and..arL^ 
 mightyJo_sav_e ; who sustainest the living with beneficence, and 
 with great mercy comfortest and quickenest the departed, sup- 
 
 * For exnmj.lca of thoso prayers, dam, 1617-18; and another edition 
 
 vide "Jewish Liturgy.— Order of of the same work, 8 vo, Amsterdam, 
 
 licadings," 8vo. Amsterdam, 1723. 1695. 
 
 "Occasional Prayers of the Jews," f The above form is taken from the 
 
 4to. Berlin, 18C6. " Spanish Jews' " Authorized Service Eook of the 
 
 Occasional Prayers," 8vo. Amster- English Jews." 
 
 l2 
 
^ 
 
 ( 
 
 36 pra}'i:rs for the departed. 
 
 portest the fallen, and healcst the sick. Thou settest at liberty 
 those who ai-e bound, and wilt accomplish Thy faith unto those 
 who sleep in the dust. Who is like unto Thee, Lord of 
 mighty acts, or who can be compared unto Thee, King, who 
 killest and restorest to life, who givest rest to the departed, and 
 causest everlasting salvation to spring forth?" 
 
 Another form, taken from the recognized and most 
 
 ancient Hebrew Eitual of the Spanish Jews,* is that 
 
 formally appointed to be used at funerals for the soul 
 
 of the person being buried. It is asserted to be very 
 
 ancient, and to have come down, unmutilated, for at 
 
 least fifteen centuries : — 
 
 "Have pity on him, Lord, living God, Master of the 
 Universe, with whom is the source of life, that he may always 
 walk in the way of life, and that bis soul -i3aay-*©p©se for-ever 
 and ever with those elected- unto 4ile""e'vcrftisting. May God the 
 all -merciful, according to the abundance of His mercy, pardon 
 all his iniquities : may his good works be ever remembered, and 
 may he be admitted into His presence amongst the number of the 
 fiiithful." ~ "' 
 
 Further on the person cfbj^arted is tlius addressed 
 by the rabbi, or minister, who officiates : — 
 
 " May the gates of heaven be thrown open to you, may you 
 look upon the city of peace and the tabernacles which are secure: 
 
 * This Ritual ia that which is com- of God. ViJo " Tlic Talmudical Di.s- 
 
 iiionly followed by the Jews of the sortation on BcnodiclionH," chap, iii.; 
 
 whole of Europe ; and, by custom and " The Jewish Prayer Book," 
 
 and common con.sont, has become the 8vo., printed by M. Phillips, 23, 
 
 universal ritual of the ancient pcoiilf- T,itlle Alio Street, Goodman's Fields. 
 
USED BY THE jEWS. 
 
 May^the Angels^ of Peace hasten to welcome you with joy: May 
 the High Priest receive and conduct" you : May your soul go to 
 the double cave of Abraham, and hence upon the wings of the 
 Cherubim to the Garden of Eden : May Michael the great angel 
 fling open to you the gates of Paradise : May he present your 
 soul as an offering unto God, and may the Angel of the Covenant, 
 who redeemeth, go before you to the pleasant places where the 
 children of Israel dwell ! " 
 
 From the statements, facts, and documents thus 
 quoted, combined with a knowledge that our Blessed 
 Saviour nowhere condemned a practice which was 
 certainly current during the pmod_of..jaiS-.-.aQ^mirii 
 upon cartJi,. it may be reasonably concluded, not only 
 that the Jews_rcgu1,;i,r]y a,ud .XQmm.only-pyftet-i^^lr-the 
 dutj^of 4a:a^ing^£t)a:J]lD_deparj;a^^ but that such a 
 practice was in accordance with the will of Almighty 
 God, who had vouchsafed to be their guide, and who, 
 when the times were accomplished, sent His only- 
 begotten Son to seek and to save those who were 
 lost. 
 
 * A still more interesting and uu- thun those already quoted. Ic runs 
 
 common form, given to me by my as follows: — 
 
 fiiend Jlr. De Liele, of Garendon "The prayers of the faithfiil are 
 
 Park, who copied it from a Jewish I earnestly desired on behalf of ... . 
 
 cemetery in Germany, is even more I who departed this life ou . . . ." 
 like the ordinary Christian formula 
 
CHAPTER lY. 
 
 TESTIMONY OF TUE APOSTOLIC WRITIXGS TO TUE USE OP 
 PRATER FOJl THE DEPARTED. 
 
 TF, _aa-Jias been sh ogn, there be after death not 
 -*- simply a heaven -and a hell, but a thirdj)lace, 
 ^vdiEirfiJiLe-^ouls-ef^he-foTtiifai, tleparted in-God's faith 
 and fear, ai'e detained until they are duly prepared for 
 the Beatific Vision, it -will reasonablyTolIow that it 
 is of obligation ou the part of the faithful who are 
 >.till in the flesh to offer up prayers that God, in Ilis 
 time and way, may grant unto them peace, rest, and 
 eternal light, and may in due course give them the 
 full fruition of tlu'ir desires and hopes. And this, 
 ^4h ougli jt_bejii2t 'I'tini'ti'ly set forth , may be gathered 
 IVom various passages bearing on the subject in the 
 apostolic writings. 
 
 These writings imply a knowledge of that revela- 
 tion regarding jiJiiturcstatc which it had pleased 
 our Blessed Saviour to make to his apostles, and 
 
TESTIMONV OF APOSTOLIC WRITINGS. 39 
 
 parts of wliicli arc recorded iu the Sacred 
 Gospels. 
 
 For example. In the Sermon on tlic Mount, the 
 following solemn utterance occurs: "Agree with 
 thine adversary quickly, whiles tliou art in the way 
 with him ; lest at any time the adversary deliver thee 
 to the judge, and the judge deliver thee to the 
 officer, and thou be cast into prison. Yerily I say 
 unto thee. Thou shalt by no means come out thence, 
 till thou hast paid the uttermost farthing"* — a pas- 
 sage which TertuUian, St. Cyprian, Origon, and St. 
 Jerome t interpret as descriptive of the hidd(^n place 
 where the souls of the faithful are detained until they 
 arc duly cleansed and prepared for the presence and 
 home of God. And this interpretation appears to be 
 completely borne out by tli£_4iaiabh3_^f___th^E 
 Mjm and^_l£zarus, :;: which, in regard to the special 
 subject under consideration, demands careful attention. 
 Lazarus, it will be noted, is not said to be in heaven. 
 '' lie was carried by the angels into Abraham's 
 bosom." Now Abraham had not yet entorcd into 
 heaven.^ lie was, however, so near the i)lace of 
 
 * Sr. Mat. V. 2o, 2G. N.i. xxxv. ; St. Jcioiiif, Cum. iu 
 
 t TortuUiun, Uo Aniiua, c. 17 ; Matt., cap. v. 
 St. Cyprian, Epistolx', lib. iv. % St. Luko xvi. 19 — 31. 
 
 Mo. 2; Orisjcn, Hum. in Lucan, \ Tiiu torma of lliLs paniblo wcro 
 
 -7/ 
 
40 PRAYERS FOR THE DEPARTED. 
 
 piiuisliment tliat, though there was a great gulf 
 fixed between his resting-place and the hell in Ayhich 
 the rich man " lifts up his eyes being in torments," 
 he could hear the prayer of Dives and respond to his 
 urgent petition. That petition was not that he, the 
 rich man, should be sent on a message of mercy to 
 his relations still in the flesh, for he was in hell ; but 
 that Lazarus, who was with Abraham in the hidden 
 '-J place, should be despatched on this errand. Thus it 
 may be gathered that oiu* Blessed Savioiu', in framing 
 this parable, so adapted its circimistances and 
 teaching: to the current and common belief of those 
 to whom it was addressed, using language, sentiments, 
 and metaphors easily and readily comprehended, that 
 it might effect His gracious purpose towards those to 
 whom, and for whose benefit, it was spoken, and 
 serve at the same time to bring out still more clearly 
 for Ilis immediate disciples the distinctive teaching 
 and more definite revelations of Ilis most holy religion. 
 The same d«K.*trine regarding the future state is 
 manifested, likewise, in the case of the penitent 
 
 thief^ llanging on a cross to the dyiug Eedeemer's 
 
 evidently selected by its Divine Jewish tradition, least inconupted, 
 
 Author in such a manner as to har- no doubt clearly upheld exactly those 
 
 nioni/e with tlio ordinary conci ption ideas of that state which are here so 
 
 of a future state current at the period plainly enunciated, 
 
 ut which it was spoken. Ancient • St. Lulie xxiii. 39— 43. 
 
TESrijIOXY OF APOSTOLIC WRITINGS. 41 
 
 right hand, he prayed to Him, ''Lord, remember me 
 when Thou comest into Thy kingdom." ITo does not 
 pray to be taken to that kingdom, but only to be 
 remembered by the Saviour when Ho has attained to 
 the same. Heaven was the kingdom and home 
 of Christ. This had been His with tiie Eternal 
 Father and Blessed Paraclete before the worlds were. 
 Thither He would go. But for himself the malefactor 
 asked that he might be remembered, and have a home 
 ^in the hiddcjaj^lacc of departed spirits. And this 
 petition, becunse 'of his amazing faith, hope, and 
 charity, his Lord promptly granted: "A^erily I say 
 unto thee, To-day shalt thou be with in e in paradise." 
 Xovv^ it appears clear, as well from the statement 
 itself, as from the Avords. addressed by our Saviour to 
 ]\rary Miigdalen e^ in the gar(ififi_^%ilHisj;esm:ractimul 
 that the paradise here promised to the thief was 
 neither heaven nor hell. It was not heaven, for our 
 Lord's statement was, " I am not yet ascended to my 
 Father;" it could not be hell, for hell is not a place 
 of pleasure, and yet our Lord had made tlie promise, 
 " To-day shalt thou be with me in paradise." St. 
 Peter, in the third chapter of his first general epistle, 
 throws great light on this point in the following 
 
 * St. John XX. 17. 
 
42 
 
 PRATERS FOR THE DEPARTED. 
 
 passage : " For Christ also hath once suffered for 
 sins, the just for tlie unjust, that lie might bring 
 us to God, being put to death in the flesh, but 
 quickened by the Spirit.* By which also He went 
 and preached unto jJiC'spiri^s4fr-p£is€m,t which some- 
 time were disobedient, when once the lougsuffering 
 of God waited in the days of IS'oah.''^ Ilere then 
 is a categorical statement regarding the place of 
 departed spirits, as set forth by Christ's apostle. 
 
 * This word signifies the soul of 
 Christ, not God the Holy Ghost. 
 Vide Bp. Horsley's Sermons, vol. ii. 
 No. 20, on the Descent of Christ into 
 Hell, in loco. — '* Cum articulus sit, 
 Christum ad inferos descondisse, et 
 non possit intelligi ralione Divinitas, 
 secundum quam est uhiquc ; nee 
 ration© corporis secundum quod fuit 
 in sepulchro ; restat quod intelligatur 
 ratioue aniuiai : quo supposilo, viden- 
 dum ct qualiter anima Chrisli de- 
 scendit ad Infernum." — JJiiratitl, 
 "Com. in Sentent. Theol." lib. iii. 
 dist. 22, quics. 3. 
 
 t Vide on this point Iren. Adv. 
 Haires, lib. iv. cap. 45 ; St. Clem. 
 Alex. Strom., lib. vi. cap. 6, p. 
 763; St. Cyril Alex., Com. in 
 loan., cap. xvi. 16 ; Suarez, Com. 
 in Tertium partem 1). Thomas, torn, 
 ii. disp. 43, sec. 8. Jusliu llartyr, 
 in his dialogue with Trypho the Jew, 
 quoted a passage from Isaiah, as fol- 
 lowa : "The Lord God of Israel re- 
 membered his dead, whicli s!ept in 
 
 the laud of the grave, and descended 
 unlo them to present unto them His 
 'Salvation.'" This passage, how- 
 ever, is not found in the Hebrew 
 text, though it is also used by St. 
 Irenajus. 
 
 X 1 St. Peter iii. 18—20. From 
 this passage it appears clear that even 
 after our Blessed Lord had suffered 
 for our sins, and had already paid the 
 price of His precious bloodshedding 
 for tlic redemption of mankind, there 
 ■were still some souls to whom the 
 merits of their Redeemer's full, per- 
 fect, and sufficient sacrifice upon the 
 altar of the cross had not as yet been 
 applied, and who were in an actual 
 stale of sutl'cring in the other world, 
 in fait, "in prison." Such souls 
 were neither in heaven nor hell. 
 Heaven is not a prison. To hell, 
 tlie place of the danmed, our Saviour 
 went not, for preaching can neitlier 
 efft'ct reformation nor improvement, 
 with such. 
 
TESTIMONV OF APOSTOLIC WRITINGS. 43 
 
 which appears to put on record the fulfilment of old 
 promises and pledges made in God's I^ame and 
 behalf by certain of the Jewish prophets, and like- 
 wise to throw more light on contemporary statements 
 of the apostles. Thus wTote Hosea regarding the 
 work of the Messiah : "I will ransom thcni from the 
 power of the grave ; I will redeem them from death : 
 death, I will be thy plagues ; grave, I will 
 be thy destruction : repentance shall be hid from 
 mine eyes."* And thus Zechariah: "As for Thee, 
 also, by the blood of Thy covenant I have sent forth 
 Thy prisoners out of the pit wherein is no water." f 
 Isaiah had set forth to the same effect two hundi'ed 
 years before, the work, office, and benedictions of the 
 expected Eedeemer : "I the Lord have called thee in 
 righteousness, and will hold thine hand, and will 
 keep thee, and give thee for a covenant of the people, 
 for a light of the Gentiles ; to open the blind eyes, to 
 bring out the prisoners from the prison, and them 
 that sit in darkness out of the prison-house " X — words 
 which had their fulfilment in the work done, as St. 
 Paul declares, by our Blessed Lord between the 
 
 * Hosca xiii. 14. li. 11, and Ixi. 1, in which the loosing: 
 
 t Zechariah ix. 11. of the bound prisoners by the Jlessiah 
 
 j Isaiah xlii. C, 7 ; vide also Isuiuk is distinctly promised. 
 
1/ 
 
 \ 
 
 44 PRAYERS FOR THE DEPARTED. 
 
 jDeriod of His deatli upon the cross and Ilis rising 
 
 to life again on the first Easter morning. 
 
 f Furthermore : It appears certain from the apostolic 
 JAViitings that the dead can be be neficed j3ytheJiYi,n^, 
 'and that the ^tate oiL-lhe i jghteou Sj or faithful 
 
 departed, between their death and the general judg- 
 
 / ment-day is^.DB^-4a--wMch-4)nig4;e^iQnjiiixL4mp3^ 
 I ^^ent_ja^B_j^iigaJLlile^- St. Paul's statement regarding 
 the resurrection of the body, and the arguments" by 
 which he supports that doctrine, are worthy of remark 
 as bearing on the general subject : " Else what shall 
 they do which are baptized for the dead, if the dead 
 rise not at all ? Wliy are they then ba^otized for the 
 dead?"* IN'ow, whatcA^er may have been the custom 
 here referred to, it is clear that in some mode or 
 another those in the flesh, by being baptized_..-on 
 behalf of the departed, held that they conferred upon 
 them a favour or advantage. And it will at once \iQ 
 
 , • 1 Cor. XV. 23. — " St. Paul mc.i- fnl(]11i'ng-.. it. A survivia g r o L t t ive- 
 
 \ Jtions one peculiar custom, that of vi- would then bp baptizcdJOaiJlifijleadi^ 
 
 I'^carious bap tism fur tho de ad. Ho in oidiT to. give a public testimony to 
 
 'l^ ur^cs many arRiunouts fur the lesur- tho church that ho had diud.. a.ment 
 \ . . . ' -— 
 
 j rection, that el?e those who are ba])- ber of it in miud and ohiiU'e, and so 
 
 J tized for the dead would do something to obtain for him tho jjrajcrs of jth*- 
 
 quito foolish and senseless. Tho ehnrch, which else were not offered 
 
 juactice must, therefore, have been a for those who die unbaptized." — The 
 
 common one. Pixibably itwaa_sloup First Aije of the Clmnh, by Dr. I)ii!- 
 
 for those who had an inten tion of linger (Oxenham's translation, 2uJ 
 
 NhdJUgZ Ejl ■z<^ T^"t~ira.d .died.without cditi-in, p. 321. London: 1S67). 
 
TESTIMOXr OF APOSTOLIC WI^rriiYGS. 
 
 45 
 
 >5> 
 
 noted that tlie same line of argument is adopted here 
 by the apostle as was used by the author of the 
 Book of Maccabees, who appeals to the regard which 
 the living entertain for the dead as a proof of the 
 dogma of the Ecsurrection of the Body. 
 
 Again : One of the latest writings of the Apostle )K > 
 
 St. Paul contains n. jli^dWt^f^iirl f1pfi7]|j_o_jv|^^i. fy^ ^'1 M^ 
 certain Onesiphorus : '' The Lord give mercy unto the 
 house of Onesiphorus ; for he oft refreshed me, and 
 was not ashamed of my chain : but, when he was in 
 Rome, he sought me out very diligently, and found 
 me. The Lord grant unto him that he may find 
 mercy of the Lord in that day : and in how many 
 things he ministered unto me at Ephesus, thou 
 knowest very well."* At the end of the same epistle, 
 amongst both general and personal congratulations, 
 St. Paul greets "the household of Onesiphorus, "f 
 omitting special mention of its head, thereby affording 
 a strong presumption that he was no longer in the 
 flesh, and therefore no more a subject for such greet- 
 •. ing. The remarkable prayer offered for him, conse- 
 quently, that he might find mercy of the Lord '' in 
 that day,"j that is, the '' day of the Lord," " the great 
 
 * 2^Tim. i. lC-18. everlasting c'estruction from Ihc prc- 
 
 t 2 Tim.TfTl-^; ' scnco of the Lord, and from the glory 
 
 I "Who shall he punished with of His power ; when He shall come to 
 
46 PRAYERS FOR THE DEPARTED. 
 
 \ 
 / . and terrible day," the day of the great and general 
 
 '^ judgment, may-be reasonably taken as a^^finite^ prayer 
 \ > for the .ilep_aiitfid, because similar expressions, corre- 
 sponding exactly to this, arc found in other portions 
 of the writings of the first followers of our Lord.* 
 
 Here Avc see then that it was evidently far from the 
 apostle's intention to limit the w^ork of God in the 
 soul to the narrow period of man's probation below. 
 Death, as his teaching so clearly declares, docs not 
 stop the influence of grace. The weak, those who 
 were cut ofP in their w^eakness, will go from strength 
 to strength, panting for God as the hart desireth the 
 water-springs, until, their time of cleansing, piu'ifica- 
 
 Lc glorified ill His saints, and to be also will do it." (1 Thcss. v. 
 
 admired in all thorn that believe 23, 24.) 
 
 (because our testimony among j-ou (y) " Tliat ye may be sinceie, and 
 
 was believed) m </ia< «"«»/ (tc 7-//»'/,ufpp without oifonceii'W </«;(/(7y of Christ." 
 
 iK'.'rp)." ('2 Thess. i. 9, 10.) (Phil. i. 10.) 
 
 * (a) "Waiting for the coming of (5) "I give thee charge in the 
 
 our Lord Jesus Christ : vrho shall also sight of God, who quickcneth all 
 
 confirm you unto the end (ot' icnt /3s- things, and before Christ Jesus, who 
 
 (iaiiijau vi^ai; 'iu)g TfXovQ ai'iyK\t'iTov(; before Pontius Pilate witnessed a 
 
 it' TTj vfiip(} Tov Ki'juoK I'lfxili' Irjirov good confession ; that thou keep this 
 
 Xmaroii) that ye may be blameless in commandment without spot, unre- 
 
 tho day of our Lord Jesus Christ." bukcable, until the appetrir.g of our 
 
 (1 Cor. i. 7, 8.) Lord Jesus Christ (^ixT' '"'K" *""'" 
 
 (/3) " The very God of peace sane- ((>nrHa<; tov Kvniov »//iwi' IriTov 
 
 lify you wholly ; and I pray God Xoiiroi))." (1 Tim. vi. 13, 14.) 
 your whole spirit and soul and bodiH All of which passages indicate that 
 be preserved blameless unto the co/n-A the time of sanctification extends, 
 
 i«<7 of our Lord Jesus Christ. Faith- land the work of sanctification goes 
 
 ful ia Ho that callcth you, who VLin, until the great Day of Judgment. 
 
TESTIMONY OF APOSTOLIC WRITINGS. 47 / 
 
 tion, and preparation past, they appear every one of\| 
 them in Sion. Those who silently cry to their Lord 
 and Hope '' out of the deep " will find that the path 
 of the just is as the shining light that shineth more 
 and more unto the perfect day. Those who, with the 
 creeping years, are nearing the consummation of that 
 happiness, purchased for them by the precious blood 
 of God's dear Son, and won by themselves through a 
 ready co-operation with the will of the Most High, 
 will not forget others of the One Family who are still 
 in the background, amid the shadows and darkness of 
 the great deep out of which they cry. Those who, 
 by the merciful goodness of their Creator, are being 
 prepared for the glories of heaven, as well as the 
 souls of the martyrs under the celestial altar, ever 
 send up their sweet plaint because of what seems to 
 be their waiting, and are bidden be patient until the 
 beautiful breaking of the everlasting day. And the 
 saints of the Old Testament, as we know, cannot be 
 made perfect until the work of the new creation is \ 
 finally consummated,* and God becomes all in all. 
 
 Thus much may be reasQuably gathered from Holy 
 Writ, more especially from the teaching of the 
 Apostles. 
 
 * "God having provided some us should not be made perfect."' 
 Letter thing for us, that they without (Ileb. xi. 10.) 
 
'C 
 
 cnAriEE Y. 
 
 TESTTMOXTES OF THE LITUEGIES TO THE USE OF 
 PRAYERS FOR THE DEPARTED. 
 
 "T^YEEY fresh inYestigation, each new discoTerv 
 ^ leads the student of Christian antiquity to rank tin 
 various ancient Litui'gies in the highest position as sur 
 witnesses and unerring guides of the faith and practice 
 of tlic early cliiircli. The Liturgies of St. James, 
 St. Mark, and St. Clement are known to have been 
 in existence and use* — in the main as they have come 
 down to us — from the early part of the thu'd century ; 
 while portions of them, especially those most sacred 
 and essential parts common to all, in great probability 
 liad the apostles themselves for their authors. It has 
 been recently shown that St. Taul (juuted from the 
 Liturgyt of St. Jamc^s, mid some critics have di>- 
 
 • As K „'ar<ls the Liturgy of St. ilirort and snfliciont ovidtncc on Iho 
 
 (Ucment, some wntirs Hhvo Hfiinnid point. 
 
 their heliof that it has novcr bu.a + " Litnr-ical (inotations," No. 
 
 usod, but, as others con-nidcr, on xv. of "Essays on Liturpiolocry," by 
 
 inadequate groiindt, :ind with no J. M. Ni>alo. London, 1 8(17. 
 
TESTIMONIES OF THE LITURGIES. 49 
 
 covered in the works of Hermas* passages parallel with 
 the exact and express language of that venerable and 
 precious document, as also in the first and second 
 Epistles of St. Clementf and elsewhere. 
 
 This being so, the testimony of the Liturgies, whe- 
 ther those of the Catholic Church or of ancient 
 heretical sects which broke off from her communion 
 in generations long gone by, becomes of the greatest 
 importance in serving to determine the plain historical 
 fact that pra ^rs for th ose departed inCjod'-S ikith and 
 fear were_univ^rsaJl^ the first agea of the 
 
 ^chjiiu^h ;t and that this devout and holy custom was, 
 as a matter of course, current with many of the 
 earliest separated communities, unless their avowed 
 ground of separation was based on the denial of some 
 Chi-istian doctrine, to which prayer for the dead was 
 intimately allied, or from which its practice was 
 necessarily deduced. 
 
 Here then are set forth such extracts from those 
 
 * "Shepherd of St. Ilemias," lib. ziuger's "Ititus Orientalium, Cop- 
 
 iii. 3 ; " First Epistle of St. Clement," tonim, Syrorum, et Armenorum," etc. 
 
 xxxiii. — xxxv. (Wirceburgi, 1863), in two volumes, 
 
 t " Second Epistle of St. Clement," from which he has gained consi- 
 
 ii. 11. derablc assistance, and to the 
 
 X Vide the Greek " .iVntholo- writer of which he is under obliga- 
 
 giuin," 4to. Venice, 1621. The author tions. Also Dr. Daniel's "Codex 
 
 would specially commend to the Liturgicus," in 4 vols. Lipsiae, 
 
 Litmgical scholar Dr. Henry Den- 1847 — 1854. 
 
 E 
 
so PR A VERS FOR THE DEPARTED. 
 
 Litiu'gies as bear upon the subject. However much 
 their language may differ in detail, the substance of 
 all is identical, and each one provides a practical 
 testimony on the question of Prayer for the Departed, 
 which is of marked and deep interest : — 
 
 1. — Liturgy of St. James.* 
 J ^P7^U'^*^c " Remember, Lord, the God of the spiiits and all flesh, the 
 
 
 orthodox whom we have commemorated, from righteous Abel 
 unto this day. Give them rest there in the land of the living, 
 iu Thy kingdom, in the delight of paradise, in the bosom of 
 
 ' '^ ^j, Abraham, Isaac, and Jacob, our holy fathers, whence pain, and 
 
 \^/a sorrow, and groaning is exiled, where the light of Thy countenance 
 
 ■ . HMjct^ looks down, and always shines. And direct, Lord, in peace the 
 
 ■^^^fc^<*i« ^5ii-§nds of our lives, so that they may be Christian and well-pleasing 
 
 '■ ^ ■■■ to Thee, and blameless; collecting us under the feet of Thine 
 
 elect, when Thou wilt and as Thou wilt, only without shame and 
 otfence : through Thine only-begotten Son, our Lord and God 
 and Saviour Jesus Christ : for He alone hath appeared on the 
 earth without sin." 
 
 2. — The Liturgy of St. James. (Now used by the Christians of 
 St. Thomas. )t 
 
 " We implore of Thee, Almighty Lord, to unite us without 
 delay to the company of the first-born, who are written in heaven. 
 W e remembe r them so that j^^Y-gJafi-jaa y remembei-us before 
 Thee, and m ay communicate with us^injfcM^^ sacrifice_ffir 
 
 * " Liturgy of St. James," folio, MS. copy taken from the Liturgical 
 
 Paris, 1560, and 8vo, Antwerp, Notes of the late Rev. W. H. Mill, 
 
 1560. D.D. The original MS. is in the 
 
 t This has been compared with a Kodleian Library. 
 
TESTIMONIES OF THE LITURGIES. 51 
 
 thg_preservatipn of those who live, for the consolation of all who 
 are in trouble, n,TTiiT__f m- fhp. rppns^^ ■9Li hil-/i''tbfiij. fl.^y.'t:f^j) our 
 fathers, brethren, and rulers, by the grace and through the 
 mercies of Thy only Son, and of Thy all-holy, good, adorable, 
 
 life-giving, and consubstantial Spirit 
 
 Piemember, Lord, all the orders ecclesiastical, which in the 
 orthodox faith have gone before us, and nowjrest^ in Jhe slee_p.Q|. 
 pejiQe ; likewise for all whom they offered, and for those who are 
 now named. Lord, the Lord God of spirits and of all flesh, 
 remember all those who in the true faith have gone from us, give 
 rest to their bodies, souls, and spirits, and deliver them from the 
 condemnation which never endeth. Make them glad in that place 
 which the light of Thy countenance visiteth, blotting out their mis- 
 deeds, and not entering into judgment with them ; for_there Js. 
 none innoc£aLJb_eforeJEhee, save only. Tiiae- only-begotten. Sonj^by 
 whose hands we also hope to find mercy and remission of our 
 sins, both for them and for ourselves, for His sake." * 
 
 3. — Liturgy of St. James. (Bishop Rattray's version.) 
 
 " Remember, Lord, the God of spirits and of all flesh, those 
 whom we have remembered, and those also Avhom we have not 
 remembered, from righteous Abel even unto this day. Do Thou 
 give them rest in the region of the living, in the bosom of our 
 holy fathers, Abraham, Isaac, and Jacob, whence sorrow, grief, 
 and lamentation are banished away, where the light of Thy 
 
 * Another form, sometimes in use make them worthy to rejoice for ever, 
 
 by the same community, runs as with the righteous and uprighu who 
 
 follows : " Let us remember the have obeyed the will of God." — 
 
 faithful, our fathers and brethren, Collection of Liturgies, p. 132. 
 
 who have departed this world in the Dublin, 1822. Vide also "The 
 
 orthodox faith ; let us, I ask, beseech Christians of St. Thomas," by G. B. 
 
 the Lord to absolve and forgive them Howard, pp. 2153, 234. London 
 
 their sins and transgressions, and 18Gi. 
 
 E 
 
 9 
 
52 
 
 PRAVERS FOR THE DEPARTED. 
 
 countenance visits and shines continually. And vouchsafe to 
 bring them to Thy heavenly kingdom. And dispose the end of 
 our lives, Lord, in peace, that they may be Chi'istian, well- 
 pleasing to Thee, and free from sin, gathering us with Thine 
 elect : thi-ough Thy only-begotten Son, our Lord and God and 
 Saviour Jesus Christ. For He alone appeareth without sin upon 
 the earth, through whom and with whom Thou art blessed and 
 glorified together with Thy Holy Spirit, now and ever, world 
 without end. Amen." * — Tlie Ancient Lituryij of the Church of 
 Jerusalem, Sc, 4to. pp. 119. London, 1744. 
 
 4. — Liturgy of St. MARK.t 
 
 " Give rest to the souls of our fathers and brethren who have 
 heretofore slept in the faith of Christj Lord our God, remember- 
 
 * The original MS. of this version, 
 lettered "Common Prayer Book," is 
 preserved in the Diocesan Library at 
 Brechin. It is quarto in size, and 
 contains 147 pages. — Below is an 
 extract from the Communion Office 
 now in use hy the Scottish Episcopa- 
 lians. It differs from the form drawn 
 up by Archbishop Laud, as well as 
 from that in the first Prayer Book of 
 King Edward VI. : — 
 
 " And we also bless Thy Holy 
 Name, for all Thy servants, who, 
 having finished thwr course in faith, 
 do now rest from their labours. 
 
 " And we yield unto Thte most high 
 praise, and hearty thanks, for the 
 wonderful grace and vLitue declared 
 in all Tiiy saints, who have been 
 the choice ve-ssels of Thy grace, and 
 the Lights of the World in their 
 several generations : most humbly 
 bescccliing Thee, to give us grace to 
 
 follow the example of their steadfast- 
 ness in Thy Faith, and obedience to 
 Thy Holy Commandments ; that at 
 the day of the geneial resuirection, 
 we, and all thej' who are of the 
 Mystical Body of Thy Son, may be 
 set on His Right Hand, and hear His 
 most joyful Voice, Come, ye Blessed 
 of My Fathei", inheiit the kingdom 
 prepared for you from the foundation 
 of the world. 
 
 " Grant this, Father, for Jesus 
 Christ's sake, our only Mediator and 
 Advocate. Amen." — (Ed. Aberdeen, 
 18G2.^ 
 
 t Th|.s is the Litiu:gya£-themifient 
 Church of Alcxandxia. Some writers 
 term it the Coptic or Alexandi-ian 
 Liturgy. .'Vn early edition, with 
 which the above version has been 
 compared, was printed at Paris, in 
 Svo, A.D. 1.583. 
 
TESTIMONIES OF THE LITURGIES. 53 
 
 ing our ancestors, fathers, patriarchs, prophets, apostles, martyrs, 
 confessors, bishops, holy and righteous persons, evejxJpkii-wJio 
 has degaried in the faith. qIQ^^^^ and those whom we remember 
 to-day, more especially the most holy, immaculate, blessed, our 
 Lady, Mother of God, and ever virgin. And to the spirits of all 
 these give rest, our Master, Lord and God, in the tabernacles 
 of Thy saints, vouchsafing to them in Thy kingdom the good 
 things of Thy promise, which eye hath not seen nor ear heard, 
 and which things it hath not entered into the heart of man to 
 conceive, which Thou, God, hast prepared for those who love 
 Thy Holy Name. Grant rest to their souls, and vouchsafe to 
 them the kingdom of heaven." 
 
 5. — Liturgy of St. James, the Brother of our Lord. (Corrupt 
 as regard text.)* 
 
 " Look down, Lord, in Thine infinite compassion upon the 
 souls of the faithful departed, who when upon earth served Thee 
 in the orthodox faith, and, i n the p lage, of^thosa who sleep, waiting 
 for the joys of the heavenly paradise, be propitious to them, for 
 the sake of Thine only-begotten Son. Support them when dark- 
 ness is around, and give them comfort ; let Thy light, even the 
 light of Thy presence, fall upon them, and of Thy mercy grant 
 them in the end peace everlasting." 
 
 6. — Liturgy of St. Clement.! 
 
 " Furthermore we ofi'er to Thee [this sacrifice] for all the saints 
 who have pleased Thee from the beginning of the world, the 
 
 * From a Sj^riac MS. of the four- contains expressions which are de- 
 
 tcenth century in the Vatican Library. cidedly of a Monophysite tendency. 
 
 Ihis form is evidently founded on Vide "RenaudotiiLiturgiar. Oriental, 
 
 the ancient Liturgy of St. James of Col.," torn. ii. p. 37—39. 
 
 Jerusalem, though in other P'lrts it t This Liturgy is commonly known 
 
54 PRATERS FOR THE DEPART ED. 
 
 patriarchs, prophets, righteous men, apostles, martyrs, confessors, 
 bishops, priests, deacons, sub-deacons, readers, singers, virgins, 
 widows, laymen, and all whos e names thou knowe st/' 
 
 7. — Liturgy of St. Clejient. (Syro-Jacobite.)* 
 "At Thy spiritual and holy altar, Lord, give rest, pood 
 / mcjftOXj:j and happiness to all the bodies, ' souls, and spirits of 
 our fathers, brothers, and sisters, whether of the flesh or o£-tho 
 spirit ; who, in whatever countries, cities, or states, have departed 
 this life; whether they have been drowned in seas or rivijrs, 
 or have died in their jourueyings, and of whom no memorial 
 remaiueth in the chui-ches existing upon earth. Grant those, O 
 Lord, who have departed this life in the orthodox faith, a good 
 memory, in company with the illustrious ones whose names are 
 written in the Book of Life. And to all of those who, having run 
 their race in this world, have appeared perfect and righteous 
 before Thee ; and, having been freed from the sea of trans- 
 gressions, have reached Thy presence, our fathers and brethren 
 of the flesh and of the spirit, grant, Lord, in that spiritual and 
 mighty bosom, eternal rest. In the dwelling-places of light and 
 gladness give them the spii'it of joy. In the tabernacles of shadow 
 and rest grant ihcm the treasures of felicity — whence every 
 
 118 "The Liturgy of the Apostolic high anti<iiiity. Vido " Liturgiariiim 
 
 Constitutions." Tho exact age of (Jritnt. Collectio," Renaudot, torn. ii. 
 
 these latter has loiijc bom a vexed p. 180. Its peculiarity is th.it tho 
 
 <lue8tion, though ^»nLTally a.s.signod Lord's Prayer docs not occur in it. 
 
 to tho thijrd ccnturj-. 'I'ho Liturgy Vido " Apostolical Constitution.o," 
 
 tmhodied in them — from which tho book viii. chap. xii. 
 
 above extract is tjikcn — is no doubt • The pniyors for the dead in this 
 
 much earlier. Some have held that T^iturgy are full of simple beauty and 
 
 it had for it« compiler tho saint whoso theological exactness. The above 
 
 name it bcarx. This, on the other may bo compared with similar pt- 
 
 hand, has been disputed, and by titions in the Apostolical Constitu- 
 
 thoso, too, who have admitted its tions. 
 
TESTIMONIES OF THE LITURGIES. 55 
 
 sorrow is excluded, aud where the souls of the righteous, without 
 labour, expect the first-fruits of eternal life; and where the 
 spirits of just ruen^__bei;^^_ia[)t4,e.J?.erfecX, wait. for the fruitiou of 
 their promisQd. reward: in that place where the labourers and 
 the weary turn their eyes towards paradise ; and they who are 
 invited to the marria^e-sup^er look for tlio lUidegrooiu ; when 
 they who have been called to that feast wait until they go up 
 to the same, aud earnestly desire the new state of glory : where 
 sorrows are banished away and joys remain, through and for the 
 sake of Thine only-begotten Son, Jesus Christ our Saviour, by 
 whom alone we look to obtain mercy both for ourselves and for 
 them."* 
 
 8. — Liturgy of St. John Chrysostom.I 
 "Furthermore, we offer to Thee this reasonable service ou_ 
 behajf^of those _wJho_Jm;ye^ our ancestors, 
 
 our fathers, patriarchs, prophets, apostles, preachers, evangelists, 
 martyrs, confessors, virgins, -^^^^ "'■^^^ y , j "°* "p irit i T^-"^^ pnrfnnt 
 through the faith ; especially the most holy, undefiled, excellently 
 laudable, glorious Lady, the Mother of God and Ever -Virgin 
 Mary ; the holy John the Prophet, Forerunner, and Baptist, and 
 all celebrated apostles, Saint N. [tjie_j(mjt_jif_jthji_duij], whose 
 memory we also celebrate, and all Thy saints, through whose 
 
 * This Liturgy, Syro- Jacobite, 13 and the first Latin edition. It is 
 
 based upon that of St. James of Jeru- without any pagination. Another hnd 
 
 Balem, i.e., the Uicraolymitan, or, as been published at Rome, in (luarto. 
 
 Dr. Daniel terms it, the Autioehenc. two years earlier. This Liturgy is 
 
 Kenaudot and other competent critics used by all the Greeks of the Oriental 
 
 deny that it is the work of St. and Western Churches, also by the 
 
 Clement. Georgians, Mingrelians, and IJulga- 
 
 t " ilissa Divina, Gra-co et riuns, though in each case rubrical 
 
 I,atine, Sli. loannis Chrysostomi." directions and later prayers have 
 
 4to. Yenct., Sabio, lo2S. This is been added or introduced, 
 the second edition of the Greek text, 
 
 lU- s 
 
 U^^ • 
 
S6 PR A VERS FOR THE DEPARTED. 
 
 prayers look down upon us, God. And remember all those 
 who are departed in the hope of the resurrection to eternal life, 
 and give them rest, where there is no sorrow nor mourning, and 
 where the light of Thy countenance, Lord God, shines upon 
 them." 
 
 9. — The Nestorian Liturgy. 
 
 " And we beseech Thee, Lord, and supplicate before Thee, 
 to remember through this oblation, the fathers, the patriarchs, 
 prophets, apostles, martyrs, confessors, bishops, doctors, priests, 
 and deacons,* and all of those of our ministry who have departed 
 this life, and all our brethren in Christ, and all who have departed 
 from this world in the true faith, whose names are known unto 
 Thee. Pardon and forgive them in whatsoever they have sinned 
 / or transgressed against Thee, seeing that they were by nature 
 inclined to evil, and, as men, clothed with iniquity. And through 
 the prayers and supplications of all who have been approved 
 before Thee, turn Thee unto us, and have mercy upon us, and 
 upon Thy servants and people who are now standing before Thy 
 holy altar, and make us all meet to be partakers in that portion 
 and inheritance unto which the saints in light have attained."! — 
 "The Nestorians and their Rituals," G. P. Badger, vol. ii., pp. 
 231, 232. London, 1852. 
 
 * Compare this -with the Liturgy and certain of the latter, parts of the 
 
 of St. Clement, as given by Renau- ordinarily-used Nestorian Liturgy, 
 
 dot and Assoman. arc founded upon what is termed 
 
 t Tliis form is taken from the I>i- '"The Liturgy of the Apostles." 
 
 turgy ordinarily in use amongst the Critics are not agreed as to the age 
 
 Nestorians. There are two others oc- of this, though it is usually regarded 
 
 casionully adopted, from one of which, in its chief portions as of the latter 
 
 that culled after Theodore of Mopsu- jiart of the third century. Vide 
 
 estia, a corrcsjionding extract is given " Dissertatio de Ncstorianorum Tiitur- 
 
 next in order. iSome of the early, giis," lienaudot, tom. ii. p. 5(36. 
 
TESTIMONIES OF THE LITURGIES. 
 
 57 
 
 10, — Liturgy of Theodore of Mopsuestia.- (Nestoriau form 
 still occasionally used.) 
 " Lord our God, graciously receive from us this sacrifice of 
 thanksgiving, the reasonable fruit of our lips and our bounden 
 du!y, that this remembrance may be good before Thee of the 
 ancient just men, holy prophets, blessed apostles, martyrs, con- 
 fessors, bishops, doctors, priests, deacons, and all the sons of the 
 holy church universal, who have departed out of this life in the 
 J^rug, faith ; so that by Thy grace, Lord, Thou mayest bestow 
 upon them forgiveness of all their sins, which in this world, 
 attacked by temptation, they may have committed, for there is no 
 one without sin." 
 
 11- — Liturgy of St. Ignatius. (Syro-Jacobite or Monophysite.)f 
 
 *' Because of Thy great goodness, Lord, receive peacefully 
 and calmly the spirits and souls of Thy servants and worshippers. 
 
 * " Kenaudotii Litnrgiar. Orientul. 
 Collectio," torn. ii. 616—625. 
 
 The translatiou of this passage has 
 been compaied \\\\.\\ an original 
 Syriac MS. of the al)uve Liturgy. 
 
 The following Litany occurs in tlie 
 Xcstorian Service for the "Burial of 
 a Piiest : " — 
 
 " Lot us pray. Peace he with us. 
 
 " Pray for our hrollier, the priest, 
 tlie son of our faith, who has de- 
 paited out of this woild, that God 
 who approved of him, and took him 
 away in the true faith, may guide 
 him to the haven of all the righteous, 
 so that when He shall awaken and 
 raise up all Mho sleep in the dust, 
 and when the righteous and just shall 
 attain a good end. He may call him 
 
 and exalt him to His own Eight 
 Hand. li. Amen. 
 
 "And write his name in the Book 
 of Life. 11. Amen. 
 
 "And number him with His Elect. 
 It. Amen. 
 
 " And mingle him, through the 
 grace of Christ, with the assembly of 
 those who praise Him, and with all 
 the just and righteous, who wi-ro 
 approved before Him for ever and 
 ever. It. Amen." 
 
 On casting earth into the grave in 
 tlio form of a cross, the people cry 
 out three times, 
 
 " Give rest to thi; soul of this 'J"hy 
 servant in the place where the 
 righteous dwell." 
 
 t A Liturgy based on that of St. 
 
58 PRATERS FOR THE DEPARTED. 
 
 who out of this present life have departed to Thee ; but especially 
 receive those for whom, and on whose behalf, this sacrifice is now 
 offered and completed. Eemember them ; give them repose, and 
 place them in the mansions of light, in the homes of blessed 
 spirits, in the heavenly Jerusalem, in the Church of the First- 
 Born which is written in heaven. And giving unto them a good 
 memorial and a most blessed repose, because of Thy great love to 
 mankind, grant them that life which knows not old age ; give 
 them the good things which pass not away, and the joys Avhich 
 are endless. May they obtain mercy through Thy clemency, and 
 rest through Thy mercy. Hide them under the shadow of Thy 
 wings, and condemn them not because of their offences ; for in 
 Thee and Thine only-begotten Son they have ever put their 
 trust."* 
 
 12. — Liturgy of St. Gregory Abulfaragius.I (Syro- Jacobite, 
 or Monophysite.) 
 
 " And because Thou, Lord, art the righteous rewarder both 
 of quick and dead, and in Thy hands are the souls of the faithful, 
 we pray Thee, on behalf of all who, having passed out of this 
 transitory life, have.^paxted^ia^he orthodox fajth, to remember 
 them of Thy mercy, to hear our prayers on their behalf, and to 
 
 James of Jeiusiilcm, wholly distinct, has three chief branches — (,1) that 
 
 in its main characteristics, from the used in the Isle of Sicily, partly as- 
 
 I'etriiic. siniilatcd to the Liturgy of St. Peter ; 
 
 * The concluding Bcntenccs of this (2) that of St. Cyril, having certain 
 
 quotation are in the original some- features in common with the Liturgy 
 
 what ohscure, and vary slightly in of Alexandria ; and (3) the Syriac 
 
 difl'erent MSS. as to their text. This 1-ilurgy of iSt. James— the direct 
 
 is evident from a comparison of the source of that of St. Gregory Abul- 
 
 works of Le Brun, Asseman, and faragius, diflfering materially from 
 
 lienaudot. that of Jerusalem, from which the 
 
 t This Liturgy is based on that of above quotation is taken. A'ide 
 
 8t. James of Jerusalem, which latter lienaudot, torn. ii. pp. 343 — -109. 
 
TESTIMONIES OF THE LITURGIES. 59 
 
 pass not over these our humble supplications which we make to 
 Thee for them. In Thy royal likeness they were created, there- 
 fore of Thy mercy, Lord, spare them, and of Thy clemency 
 forgive them. Lead them to Thy habitations and guide them to 
 Thyself, joining them with the number of Thy heavenly host, 
 where Thine only-begotten Son is hymned with honour and glory 
 in repeated song. According to His never-failing word, we trust 
 in Thy mercy, Lord, for the remission of all sins, both for 
 them and for ourselves." 
 
 13. — Liturgy of St. Basil, ex versioue Andrecc Maaii. (Copto- 
 
 Jacobite.*) 
 " Lord, remember also in like manner those of the priesthood, 
 and those of the laity likewise, who have already fallen asleep. 
 Vouchsafe to grant to all their souls rest in the bosom of our holy 
 fathers Abraham, Isaac, and Jacob. Bring them in and gather 
 them together in a green plaee by the waters of consolation in the 
 paradise of joy, where, in the brightness of Thy saints, sorrow 
 and misery and sighing are for ever banished away." 
 
 14. — Liturgy of John Bar Madan. (Syro-Jacobite.) I 
 
 " God, spare those who in true faith, and in the orthodox 
 creed, have been set free from this temporal life, and according to 
 
 * There are said to be a large memorated, though dili'erent in Ian- 
 number of ancient Liturgical frag- guage, are identical in sentiment, 
 ments, called after St. Basil — most of t This, though owning distinctive 
 which appear to have been formed Jlonophysite peculiarities, is based 
 after the original model of the on the Syriac Liturgy of St. Jamos, 
 Liturgy of St. James. The anaphora and is extremely lilcc other Sp'O- 
 or canon does not vary greatly, Jacobite Liturgies, more especially 
 though both the introductory and those of St. Celestiue, Dionysius, 
 concluding parts differ to a very re- and IMichael of Antioch. Vide 
 markablo extent; while those por- "LiturgiarumOrientuliamCollectio," 
 tions in which the dead are com- 1847. 
 
6o PRATERS FOR THE DEPARTED. 
 
 Thine equitable sentence have returned to Thee, their first 
 Almighty cause ; yea, spare them and be merciful. Regard them 
 as of the number of Thine elect, cover them with the glorious 
 cloud of thy saints ; place them on Thy right hand with the Lamb, 
 and bring them into Thine holy habitation. Cause them to reach 
 the blessed home of Thy kingdom. Grant that they may be 
 invited to Thy banquet, and bring them into the land of joy and 
 rejoicing, where grief and misery have no place, and sighing and 
 suffering are for ever ended. Deal with them in mercy, Lord, 
 because of the frailties of the flesh, in the terrible hour of Thy 
 judgment, and examine them not severely when they stand 
 before Thee." 
 
 15. — LiTUBGY OF St. James of Botna. (Syro-Jacobite.) 
 " Lord, give rest to the souls of those whom we commemo- 
 rate, and write their names in the Book of Life. Make them 
 worthy of the joys to be had in paradise. Place them in the 
 home of the righteous, unite them to the company of the pious ; 
 cause them to arrive in the harbour of life, where is the habitation 
 of rest, and Avhere son-ows, weaknesses, sighs, and wretchedness for 
 ever flee away ; where the saints enjoy blessedness, and where 
 the pious have rest. For the sake of Jesus Christ cast out 
 neither any of them nor of ourselves, for He is the spotless One 
 upon earth, our ^lediator and lledeemer." 
 
 10. — LiTUUoY OF Malahar. (Ancient form.) 
 " lict us remember also our fathers and our brethren who have 
 departed out of this world in the orthodox fjiitk. — Lei us pray, I 
 say, to the Lord tliut He may absolve them, and may forgive them 
 their offences, and may vouchsafe that they, with all just ajid 
 righteous men who have obeyed the divine will, may rejoice for 
 ever and ever in the light and love of the Omnipotent, the All- 
 charitable, and the Eternal." 
 
TESTIMOXIES OF THE IJTURGIES. 6r 
 
 17. — Liturgy of the Church of Ab\ssinia.* 
 " From the throne of Thine unconceived glory, vouchsafe, O 
 Lord, to look with the eye of pity and compassion on the souls of 
 the faithful departed, the works of Thme own hands. Be merciful 
 unto them, Great King, and forgive their past transgressions, 
 putting away the remembrances of former sins, because of Thine 
 own dear Son. Leave them not desolate in a place of darkness 
 and terror, but lift up their eyes to the land of paradise, and 
 satisfy their longings with the waters of Thy comfort. Protect 
 them from the incursion of their foe, and shield them by the hand 
 of Thy Omnipotence. Call them, in their day of rejoicing, to 
 delight in the glories of Thy heavenly mansions, where light, and 
 peace, and joy eternal are for ever and ever. We ask this both 
 for quick and dead because of Thine only-begotten Son, in whom 
 continually we place our hope and trust."! 
 
 18. — Liturgy of the Church of Armenia. 
 " Remember, Lord, and have mercy upon the souls of the 
 f\iithful d eparted, an d be Thou propitious to them. Grant them 
 
 • The germ of this Liturgy — are offered to the Son instead of to 
 
 which, to judge from the above ex- the Father). 
 
 tract, is remarkable for its orthodox \ Ludolphus, La Croze (a Bene- 
 
 beauty, though in other poi-tions in- dictine monk who renounced his 
 
 terjioLations have been mad*— is the order), and other writers, assert that 
 
 ancient Liturgy of St. Mark. An- the Christians of Abyssinia possess 
 
 other form is as follows : " (iivc no less than nine various versions of 
 
 rest to our fathers and brethren, wlio their Liturgy, each one differing in 
 
 have slept and departed from us in some respect from the others, but all 
 
 the orthodox faith . : . O Clirist containing substantially those parts 
 
 our God, remember all those who are which are common to the Liturgy of 
 
 in thy celestial kingdom, and grant to St. Mark. Vide Renaudot's " Canon 
 
 them light and rest." — "Abyssinian Universus yEthiopum," and Dr. 
 
 Liturgy" (in some expressions of Neale's "Ancient Liturgies." Lon- 
 
 which it appears that the holy gifts don, 1859. 
 
62 
 
 PR A VERS FOR THE DEPARTED. 
 
 rfist and life, and place them amongst Thy saints in the kingdom of 
 heaven, making them worthy of Thy mercy." 
 
 19. — Liturgy of St. Peter.''' 
 
 " Remember also, Lord, the souls of Thy servants and hand- 
 maidens N. and N., who have gone before us with the sign of 
 the faith, -and «l«epl]ifi- sleep -of peace: To them, Lord, and to 
 
 * The Roman form is identical in 
 tliis part with that of the ancient 
 fhurch of Salisbury, and with the 
 Bangor, York, Hereford, and other 
 old English national rites, except 
 that the word "animarum" occurs 
 after, " Memento etiam Domine," in 
 the Sariun canon. The text of the 
 Ambrosian Liturgy here — with the 
 exception that the rubrics of the 
 lloman form are wanting — is the 
 same. Vide Daniel's " Codex Litur- 
 gicus," tom. i. p. 92. 
 
 The following prayers arc taken 
 from the " Sacramentarium Leoni- 
 unum," in " Liturgia Komana Vetiis," 
 of L. A. Muratorius, reprinted from 
 the Vatican Codex. Venice, 1748: — 
 
 " Omnipotcns sempiteme Deus, qui 
 confuli.sti lidelibus tuis remcdia vitiP 
 ])ost mortem : pnesta, quii'sumus, 
 propitius, ct placatus, utanima famuli 
 tui a peccatis omni- 
 bus expiata, in tuiu redempti<inis 
 Borto requiescat. Per. 
 
 " Ilostias tibi, Domine, humili 
 Bupplicatione dofcrimua ; ut anima 
 famuli tui .... per haic pia 
 placationis officia, perpetuam miseri- 
 curdiam consoquatur. Per. 
 
 " Ilanc igitur oblationem, (juam 
 
 tibi offerimus pro anima famuli tui 
 . . . qua'sumus, Domine pro- 
 pitius accipias ; et miserationum 
 tuarum largitate concedas, ut quid- 
 quid tcrrena conversatione contraxit, 
 hie sacrificiis emundetur, ac mortia 
 vinculis absolntis, transitum mereatur 
 ad vitam. Per." — Muratorius, lib. i- 
 p. 4-51. 
 
 A'^ide also the various forms of prayer 
 fur the departed in the Gregorian 
 yacramentary : " Orationes in agenda 
 mortuorum,quando anima egrediturde 
 corporo ;" " Orationes post lavationem 
 corporis ;" " Orationes post sepultum 
 corpus." Likewise, "Missa unius 
 defuncti ;" "Alissaprodefunctonupcr 
 baptizato ;" "Missa in annivei-sjirio 
 unius dt'functi ;" " Missa jilurimoriim 
 defunctorum," etc. — Muratorius, lib. 
 ii. pp. 214—221. 
 
 The following is taken from the 
 Mozanibic Liturgy, which belongs to 
 the Kpliesino branch in the Liturgical 
 In.' :— 
 
 " Dicat Presbyter. — Vivant iu vo- 
 bis, Jesu Domine, apostoli tui Jacobi 
 jira'dicamenta doctrina', quibus doce- 
 mur ilium beatum esse <jui inlatus 
 Icntationis valuerit a>quanimiter sup- 
 l)ortiirc quo dum priesentia mala 
 
TESTIMONIES OF THE LITURGIES. 63 
 
 all who rest in Clirist, we pray Thee, grant a place of refresh- 
 ment, of light, and of peace. Through the same Christ our Lord. 
 Amen." 
 
 20. — Liturgy of St. Xystus, Patriarch of Rome. (Christians of 
 St. Thomas.)* 
 
 "Be Thou, Lord, one who giveth rest, and Propitiator to all 
 the faithjjiLdead, who have been saved by the death of Thy only- 
 begotten Son. 
 
 " And being saved from death by Thee, Lord, and being 
 delivered from the grave, and shapen forth from the dust ; may 
 the grace of Thy only Son prevail upon us, by whose hands Ave 
 also trust to find mercy, and remission of sins for His sake, both 
 for us and them. 
 
 "And with the renewal of the general resurrection make us 
 and them in Thy grace, Lord, meet for the joy which is in Thy 
 spiritual kingdom ; so that herein, as in all things. Thy all-glorious 
 and blessed Name may be glorified and praised by all, with that 
 of our Lord Jesus Christ, and Thy Holy Spirit." 
 
 2L — Liturgy of St. Dionysius, Bishop of Athens. (Christians of 
 St. Thomas. )t 
 " Remember, LordjjillJJie. faithful and true dead, who sleep 
 
 potcntissime toleraverimus, in pace et " A Liturgy of St. Peter, Prince of 
 
 charitate nunc et in aatemum tecum the Apostles " (Jacobite), not imliko 
 
 sine fine vivamus. E. Amen. the above, and containing equally 
 
 " Dicat Presbyter. — Quia tues vita distinctive teaching as regards 
 
 vivorum, sanitas infirmorum, ac Prayers for the Departed. This 
 
 requies omnium fideliuin defunc- latter, as Renaudot maintains, ap- 
 
 torum in aeterna sa^cula sajculorum, pears to be a compound of the Roman 
 
 R. Amen." — Ed. Alex. Leslie, Roma>, ^lass (unreformed and unaltered) and 
 
 1755. the Liturgy of St. John Chrysos- 
 
 * Vide " Renaudotii Liturgiar. torn. 
 
 Orient. Collect.," tom. ii. p. 138, who t Vide "Renaudotii Liturg. 
 
 gives ten pages further on, at p. 148, Orien. Coll.," torn. ii. p. 202. 
 
64 PRAYERS FOR THE DEPARTED. 
 
 in Thy hope ; and give rest in Thy mercy to those who have been 
 redeemed by the blood of Thy only-begotten Son. 
 
 " And, looking upon them in love, pardon their offences, 
 Lord, and remit their faults, for the sake of the body and the 
 blood of Thy only-begotten Son hidden in their members, by 
 whose hands we also hope to find mercy and remission of sins for 
 His sake, both for us and for them." 
 
 Though, the list here given of ancient Liturgies 
 which contain prayer for the departed is considerable, 
 yet it does not comprise one haK of those precious 
 documents existing — all remarkable for the inde- 
 pendent and yet concurrent testimony they so clearly 
 bear to the public practice of the early Christians in 
 this particular. Sufficient examples, however, both 
 from the most ancient and leading Liturgies — those 
 from which all others have had their origin and root 
 — as well as from those of a later period, used by 
 some of the earliest and most ancient heretical sects, 
 have been provided, so that this catena of authority 
 may be at once seen to be pertinent and weighty ; 
 and may serve to show how clearly the practice in 
 question was enjoined on the faithful by the example 
 and authority of the public authorized form for cele- 
 brating the Iloly Eucharist. In fact, there can be 
 little doubt that whatever influence the I)isciplma 
 arcani had in other particulars, in this the concm-rent 
 
TESTIMONIES OF THE LITURGIES. 65 
 
 practice of the church was such that no question 
 could have arisen as to the legality and propriety 
 of the custom. 
 
 Eenaudot ably and fully states the case in the 
 following striking passage. His conclusion appears 
 inevitable : — 
 
 '^ Si quidquid antiquissima omnium ecclesiarum 
 traditione stabilituni apud Christianos, et observatum 
 est, commemoratio defunctorum fuit, ad altare Dei 
 intei^ sacrorum mjsteriorum jjelebrationem. Illam 
 consuetudinem sua aetate ubique observatam, jam a 
 veteri disciplina omniumque consensu confirmatam 
 testatur Augustinus pluribus in locis, consentientesque 
 habet veteres Patres omnes. Officia quoque anti- 
 quissima, non ea modo quge hue usque usurpantur 
 sed Gottica, Gallicana, Mosarabica Ambrosiana ; Grae- 
 cseque Liturgise, commemorationis illius formas ex- 
 hibent, quae cum Orientalibus, Copticis, ^thiopicis 
 Syriacis cujuscumque ritus Liturgiis, perfecte con- 
 sentiunt, nihil ut sit, de quo dubitari, aut in quo 
 novitatem suspicari minus queat." * 
 
 * p. 104, vol. ii., Renaudot. 
 
CHAPTER YI. 
 
 TESTIMONY OF ANCIENT FATHERS TO THE USE OF 
 PRAYEES FOR THE DEPARTED. 
 
 TTAVING sliown at some length that the most 
 ^■^ ancient Liturgies contain distinct prayers for the 
 departed^ together with those which, though of con- 
 siderable antiquity yet more recent, were founded upon 
 them, and that this was the case whether they were 
 orthodox or heretical, it becomes necessary to gather 
 together the most importgint portions of that testimony 
 on the subject which may be found in the authentic 
 writings of the Christian Fathers. It was commonly 
 believed in the first ages of the church that the souls of 
 
 r\ all just men, departed in the faith and .feaiLl^f-CJirist, 
 were placed in some special locality, called ^sometimes 
 ^ Hades," sometimes "JParadisfi" or "Abraham^ 
 [ bosom , " a locality of rest and refreshment, di stinct 
 ^I^^^^ILJI^--^-^ — the .prelude to, nv plnepi of 
 
 preparation for it. This is the opinion of the Pastor 
 Hermas, of St. Justin Martyr, Pope Pius L, St. 
 
TESTIMONY OF ANCIENT FATHERS. 67 
 
 Ireu£eus, St. Clement of Alexandria, Tertullian, 
 Origeu, Yietorinus the Martyr, jS^ovatiau, Lactantius, 
 St. Hilary, as Avell as of St. Ambrose, St. Gregory ', 
 Nyssen, Prndentius the Christian poet, St. Angustine, 1 
 and St. Chrysostom. More definite ideas as to the 
 duty expected from the living on behalf of the v 
 deceased will be referred to in due course. As 
 regards prayers for the departed, what is seen to be 
 so plainly set forth in the "Apostolical Constitutions," 
 here reproduced, is likewise taught with equal de- 
 finiteness by many an early writer whose authority 
 is weighty and valuable. 
 
 The following is the specific prayer for the dead 
 taken from the "Apostolical Constitutions : " — 
 
 " We offer unto Thee for all Thy Saints, who have 
 livedjvell-pleasing in Thy sight from the foundation 
 of_the_world ; for patriarchs, prophets, holy men, 
 apostles, martyrs, bishops, confessors, presbyters, 
 deacons, subrdeacons, readers, singers, virgins, widows, 
 laymen, and all whose names Thou knowest."* 
 
 Tertullian makes mention of sj)ecial oblations for 
 
 * "'En ■7rpo(T<p(pofii:V croi Koi vnip avayvoxTTwv, il'^^TiLv, TrapOevojv^ 
 
 ndvTuv Tiijv cnr' aiibvoQ tvaptarr}- ^(^ripiov, XaiKiuv, Kcii iravriov toj/ aiiroQ 
 
 aavTwv not, uyiwv, narpiapx^v, tniaraaat rd ovo/iara." — Apostolic 
 
 7rpo(ptToJv, SiKciiiiji', airooToXwv, flap- Const it utionn. Conij)are this with 
 
 Tvpiov, ofioXoyrjTwv, iinaKoirtov, irpta- oorresponding petitions in the Ancient 
 
 i^vripuiv, SiaKovoiv, VTrodiaKuviof, Liturgies. 
 
68 PR A VERS FOR 7 HE DEPARTED. 
 
 the departed, made on their l)ii-thdays — that is, on 
 the days upon which they began their new_Jbirth 
 of eveidasting felicity.* And again elsewhere thus 
 writes : — 
 
 /^ " Every woman prayed for the soul of her deceased 
 husband, desiring that ho miglit find rest and refresh- 
 
 j ment at present, and a part in the first resurrection ; 
 
 I and off'ered an annual oblation for him oil thejda^ of 
 
 I Jiisj£ath.,:.'.t 
 
 On the other hand, and in a similar manner, he 
 
 de(,'lares that the husband prayed for the soul of 
 
 ) his wife, and ofiered annual oblations for \\q\\X 
 
 These statements are made, as should be noted, 
 
 so as to indicate that such acts were ordinary and 
 
 common. 
 
 From TertuUian we pass on to St. Cyprian, w ho 
 
 frequently alludes to the same custom. On behalf 
 
 of those who had suffered martyrdom, the Christians 
 
 made oblations of praise, prayer, and thanksgiving; 
 
 for others he declares that prayers were commonly 
 
 * " Ohliitionos pro dLfunctis, pro oflVrt anmiin dichus donnitionis 
 
 natalitiis, annua die facimus." — Ter- ejus." — Tcr/iiflhin. " De Monogam.," 
 
 liilliaii. " De Cor. Mil." c. 3, p. 102. c. 10, p. 531. Ed. P;iris, 1664. 
 Ed. Paris, 1064. + " -Tarn ri'pete apud Dcum, pro 
 
 t " Pro anima ejus orat, et rcfri- cujus spiritu postnlcs, pro qua obla- 
 
 pii-inin interim appostulat ei, ct in tiones annuas roddas." — Tertnllian. 
 
 prima rcsurrcctione consortiem ct " Expost. ad Castit.," c. xl. 
 
TESTIMONY OF ANCIENT FA TIIERS. 69 
 
 put up. Those for the martyrs he terms " oblationes " 
 and '^ sacrificia ;"* those for ordinary Christians com- 
 memoratiA'-e prayers. This latter point is evident 
 from what he wiites of a certain Geminius Yictor, 
 for whom, because, contrary to law, he had, appointed y;^ 
 a„ priest to he hi&^iexecutor, no oblation should be 
 made for his rest or sleep, nor any deprecation be used 
 in his name according to the custom of the church. f 
 
 Or igen declares that the Christians of his day 
 " thought it convenient _to_makQ_mgatioa 
 in their prayers, and to excite themsel Yes. tQ-,^ 
 works by the remembrance of, t^m," + 
 
 The writer who passes under the name of Origen, 
 in his commentary on the Book of Job (no doubt a 
 contemporary with or an immediate successor to Origen 
 himself), thus mentions the custom of the faithful in 
 his day : ' ' X]i§3Liaad<i^evoT^. mem the . saints, 
 
 and^ their—parents^ and friends who were dead in the 
 
 * " Cclelircntur hie a nobis oblri- ejus apud vos fiat oblatio, aiit doprc- 
 tiones ct sacrificia ^ob commemora- catio aliqua nomine ejus in ecclesia 
 
 tiones eorum. " — St. Cyprian. Epist. frequentetur." — St. Cyprian. Epist. 
 
 xxvii. p. 28. Ed. Oxon., 1682. lx\-i. 
 
 "Sacrificia pro cis semper, ut + "Meminissc sanotorum, sive in 
 
 memiuistis, ofFrrimns, quotics mar- collectis solomnibus, sive pro eo ut 
 
 tyrum paasiones et diea_aiuiii'«reftrTa ex recordatione eorum proficiamus 
 
 com memoratio ne celebramy^." — St. aptum et conveniens videtur." — 
 
 "fyprian. Epist. xxxiv. Origen in Job, vol. iv. p. G.3'2. YA. 
 
 t " Non est, quod pro donuitiono Benedict. 
 
70 PR A VERS FOR THE DEPARTED. 
 
 faith, as well in order to rejoice in their refreshment 
 
 as to desire for themselves a pious consummation in 
 the faith."* 
 
 St. Cyril of J erusalem, in his full and laborious 
 description of the order and rites of the Eucharist, 
 thus gives an account of the act of saccrdot-al inter- 
 cession which immediately follows th& canon Qr praye r 
 >^^£cpnsecratioii : — 
 
 "We offer this sacrifice in memory of all those 
 who are fallen asleep before us ; first patriarchs, 
 prophets, apostles, and mart}TS, that God by their 
 prayers and intercessions may receive our supplica- 
 tions ; and then we pray for our holy fathers and 
 bishops, and all who urc fallen asleep befape -us^ be- 
 lievip^ittobfi a consiilerabln- adi^aatage. 4o -the ir ■ bo ulo - 
 to be jprayed for^ while the holy and trcmmidims 
 sac rifice lies upon the altar." f 
 
 St. Epiphanius^ in replying to the Aerians, a sect 
 
 ^^ which denied both the advantage and benefit— of 
 
 praying^for the_^dead^ declared that the orthodox 
 
 Christians had many good reasons for mentioning the 
 
 ♦ "Etinenicriiissuuctorum facimus, tulantes." — Origen in Job, vol. ii. 
 
 ft parontinn nostroruni, vol ami- p. 902. Ed. Benedict, 
 corum in fide mori. ntiuin devote t St. Cyril. Ciit.'Mystog. p. 297. 
 
 memoriiun agimua, tain illorum rcfri- Kd. Oxon., 1703. 'Iva yivt]fiottv- 
 
 gerio gaudentea, quam etiani nobis umtv Qvaiai;. 
 
 piam consummationcm in fido pos- 
 
TESTIMONY OF ANCIENT FATHERS. ni 
 
 names of the departed : firstly, because such mention 
 was an argument that they were still in existence, 
 and living in the Lord; secondly, because it was of 
 a certain advantage to sinners, though it did not 
 altogether blot out their crimes ; and thii-dly, because 
 it put a distinction between the perfection of Christ 
 and the imperfection of all other men. Therefore he 
 declared they rightly and properly prayed for just 
 men, fathers, patriarchs, prophets, apostles, evangelists, 
 martyrs, confessors, bishops, hermits, and all orders of 
 men.* 
 
 Again: St. Jolm Chrysostom expressly maintains 
 that it was customary to offer the Christian sacrifice 
 for the martyrs ;t and in his Forty-first Homily, com- 
 menting on the 1st of Corinthians, writing against 
 immoderate + sorrow for the death of sinners, he 
 declares : " They are not so much to be sorrowed for 
 as helped with prayers and supplications and alms 
 and ofi'erings ; for these things were not planned in 
 
 * Epiplian. Ha^res. Ixxv. ^^Erian., Omnia," vol. ix. p. 176. Ed. Bene- 
 
 n. iii. " Responsio Epiphanii," vol. i. diet., 1718. 
 
 p. 908. Ed. Colon., 1682. This pas- X Vide Chrysost., Horn. iv. in 
 
 sago is paraphrased, though with Ileb. Ed. Ben. 1718, Vol. xii. p. 
 
 strict literalness, in the text above. 47 ; Horn. xxix. De Dormientibus, 
 
 t Sec the passage beginning Ti o'lti vol. i. p. 764 ; Horn. xli. in 1 Cor., 
 
 TO vTTfp fiaarvoujv irpoa<p£pecr6ai, p. 701 ; Horn. iii. in PhU., p. 122o ; 
 
 k-. r. X.. in St. Chrysostom's Twenty- Horn. xxiv. in loan., p. 159; also 
 
 iirst Homily on the Acts. " Opera Cassian. Collat., ii. c. v. 
 
72 PR A VERS FOR THE DEPARTED. 
 
 vain, neither is it without reason that we remember 
 those who are departed in the Holy Mysteries, in- 
 terceding on their behalf to the Lamb who is slain 
 to take away the sins of the world, that some comfort 
 may consequently accrue to them. Neither is it in 
 vain that he who stands at the altar when the 
 tremendous mysteries are celebrated cries, ' We offer 
 unto Thee for all those who are asleep in Christ, and 
 all who make commemorations for them ;' for if there 
 were no commemorations made for them these things 
 would not be uttered. TJb.eaiefore_ ,leJb_us_not grow 
 "^y^!^^, .ift-ffi^^^^Wo them help, and in offering prayers 
 on^ th§i?_ i§ W/j ^^^ the common propitiation of the 
 wMejworld.is.no^_befor^e^^^^^^^^ Consequently we now 
 pray for the w^hole world, and mention them with 
 martyrs, confessors, and priests; for we are all one 
 v(body, though one member be more exultant than 
 another. And we may obtain a general pardon for 
 them by our prayers, alms, and the helj) of those who 
 together are mentioned with them."* 
 
 Furthermore, the same saint, in his Third Homily 
 on the Epistle to the Philippians, writes thus : " AVhen 
 at that time" (/.^., the Christian^ Sacrifice) ''all_JJie 
 
 * El li KoX afiaprwXbg airPiXQr], k. r. X. (Horn. xli. in 1 Cor. vol. 
 X. p. 392. Ed. Benedict, 1718.) 
 
rESriMONY OF ANCIENT FATHERS. 73 
 
 people stand with their hands extended^owards 
 heaven, and all the company of the priests with them, 
 and the tremen dous sacrificeJJ£Sjiipon^he_aIt^ how 
 shall we not move God to mercy, when we call upon 
 Him for those who are departed in the faith ? I speak 
 of those only ; fo^jthe_jcatechumens are not-«llowed ) 
 this consolation^ Jiut are depriye^of all "help; save 
 only the^iviixg .ftl alms„,OJLihe^ 
 
 In his treatise ''On the Priesthood," the same saint 
 declares that " a bishop is to be the intercessor for 
 all the world, and to pray to God to bo merciful to 
 the transgressions of all men, not solely for the living, 
 but also fpr,JJia.jdead-.-f-- - 
 
 Several writers point out that s elf-murderers — 
 Biot hanaths ^^s they were termed — were not permitted X 
 to participate in the church's prayers, nor to have a 
 part in her sacred oblations. Examples of such a 
 
 * "Orav naTi'fKH Xabq uXoKXiipng mo(ioviokntaminferuiitmortem,nulla 
 
 Xitpag avapTtii'ovTiCt if- t- A.. Horn. pro illis in oblatione commemoratio 
 
 iii. in Phil., vol. xi. p. 217. Ed. fiat, neque cum psalmis ad sepulturem 
 
 Benedict., 1718. corum cadavera dediicantur. Item 
 
 St. Chrysostom discusses this ques- placuit, ut catechumenis, sine redemp- 
 tion elsewhere ; e. g., Horn. xxiv. in tione baptismi dcfunctis, simili mode, 
 loan., "Opera Omnia," vol. viii. neque oblationis commemoratio, ncque 
 p. 147.) Vide also " Labbe," vol. psallendi impendatur officium." 
 v. Cone. ii. c. xvi.- — x\-ii. p. 841 : — f Chrysostom do Saccrdot., lib. 
 
 "Placuit, ut hi, sibiipsisaut per fer- vi. c. iv. Ed. Benedict., vol. i. p. 
 
 rum, aut pervenenum, autper priBci- 424. Vide also Horn. xxii. in 
 
 pitium, aut suspend! uni, vel quolibet Matt., in loco. 
 
74- 
 
 PRAYERS FOR THE DEPARTED. 
 
 i 
 
 judgment on the part of authority are on record. 
 The Council of Braga, the decree of which is ah-eady 
 given, recognises this decision, and declares that such 
 sinners as the self-murderer, and the catechumens who 
 in their lifetime liad deliberately deferred baptism, 
 are to receive neither Christian burial nqr_the,. jmuch- 
 
 \r. 
 
 ■ \^ vahied_pctiiioas-Q£ -the chui'ch on behalf of the 
 
 ^ \ ^foitlifui-depai^^d.- 
 
 St. Ambrose* sets forth an idea which gradually 
 grew up and expanded, founded upon an apostolic 
 statement Avhich had been previously reproduced by 
 Tertulliant and others. St. Ambrose maintains that 
 those whose transgi:essiQii3_h|Lv^nqtbemi^^ 
 
 ^ 
 
 • On the general question, St. 
 Amfcrose, -writing to one Faustinus, 
 who grieved immoderately because 
 of his sister's death, maintains the fol- 
 lowing duty : " I do not hold that 
 your sister ought to excite your 
 tears, but rather your prayers ; nor 
 that her soul is to bo dishonoured by 
 your weeping, but rather recom- 
 mended to God by sacrifices." (Ep. 
 xxxix. Opera, Ed. Ben. tom. ii. 
 p. 944.) The same eminent saint, in 
 his celebrated Funeral Oration ujjdu 
 the great Theodosius, asks that God 
 Almighty woidd be pleased to bestow 
 upon him that perfect rest which has 
 b et>n ])r(pared for the saints (Opem, 
 tom. ii. Ed. Ben. p. 1207) : "I loved 
 
 him," writes St. Ambrose, " there- 
 fore JJolle'w^TTnriTrtrrtlie-lft»4-ef44»«- 
 giving. Neither will I forsake him, 
 until by prayers and tears I bring 
 the man, whither his merits call him, 
 into the Lord's holy mountain." See 
 also his Funeral Sermon on Valenti- 
 nian, tom. ii. p. 1193. 
 
 t Tirtullian, De Anim., Opera, 
 p. G89. " In summa, quum carierem 
 ilium (juod Evangelium domonstnit, 
 inferos intclligimus ; et novissimum 
 quadrantem, modicum quoquc delic- 
 tum mora rcsurrectionis illic luindum 
 inttrpretamur : nemo dubit^ibit, ani- 
 mam aliquid pensaro pones inferos ; 
 sjilva rcsurrectionis plenitudine, per 
 carnem quoque." 
 
TESriMONV OF ANCIENT FATHERS. 
 
 75 
 
 piatcd in thei r time of probation below.* will underg o 
 the pimishment of a purgatorial fire \x} tbpi pprin^ X 
 elapsing between th e first and th e final resuiTcetioil^ 
 and maintains that the punishment of some will con- 
 tinue even beyond the final resurrection, if they have 
 not then completed the entii-e length of their patient 
 waiting dimng the in termediate pcriod.f 
 
 St. Augustine^ ppoars to have maintained another 
 opinion, which is not borne out as universally, nor 
 even commonly received, from a consideration of the 
 ancient Litm-gies. lie jnaiTitaiuefl that t h^ mnrAyj^iA 
 were admitted to the immediate f^pjf^ympjit ^f ^^^^^ 
 glories and bliss of heaven, and 
 
 they needed not the pray ^^T-sj pf fho fm'fUf ii lj ftt rrt 
 
 ouft'ht not to be prayed foi:^' t 
 
 * " Qui autem non veniunt ad 
 primam resuiiectiouem, sed ad 
 secundain reservantur : isti urentur, 
 donee impleant tempora iutor pri- 
 mam ct secundam resurrectionem ; 
 aut, si non imploverint, diutius in 
 supplicio permancbunt. Idoo ergo 
 rogemus, ut in prima resurrectiono 
 partem habere mereamur." — Ambros. 
 Enarr. in Psalm 1., Opera, in loco. 
 
 t More tban a century after the 
 time of St. Ambrose, St. Gregory 
 the Great alludes to the punishment 
 so as by fire, in connection with the 
 thirty days' prayer for the departed, 
 
 as follows : " Dlu est quod frator 
 ille qui defunctus est, in igne crucia- 
 tur ; debemus ei aliquid caritatis im- 
 pendere, et eura inquantum possumus, 
 ut eripiatur, adjuvare. Vade, itaque, 
 et ab hodiema die diebus triginta 
 continuis offere pro eo sacrificiura 
 studc, ut nullus omnino prajtcnnit- 
 tatur dies, quo, pro absolutione illius 
 hostia salutaris non immoletur." — 
 Sti. Gregorii Dial. (Paris, 1705), lib. 
 iv. c. p. 468. 
 
 X Opera Augustini. Ed. Bene- 
 dict., 1703, vol. V. p. 533. ; Sonii. 
 xvii. De Verbis Apostoli. 
 
76 PRATERS FOR THE DEPARTED. 
 
 On the main question under consideration, he is 
 very lucid and definite : "Beyond all doubt the dead 
 are assisted by the prayers of Holy Church, and by 
 the salutary sacrifice, and by the alms which are 
 bestowed for the repose of their souls ; ^soJJiiil_llLD 
 Lord majjieal with them more mercifully than their 
 ^ sins deserve : for this has been handed down by the 
 
 t I I iinii r fii i|i_L_. ^ 
 
 Fathers, and is observed throughout the whole church. 
 Such exercises most assuredly benefit the departed, 
 but then those persons alone are profited who have so 
 lived before death that these deeds may be beneficial 
 to them after their departure."* 
 
 IN'othing could be more distinct and dogmatic than 
 this statement, the principle laid down f in which is 
 supported by the avowed practice of the saint himself. 
 St. Augustine both prayed in private for his departed 
 mother Monica, and alludes to the public prayers of 
 
 * " Orationibiis vcro sanotic Ec- tliem. Tlicrc is a life so good as not 
 
 clesia^et sacrificiosalutnri, et elccmo- to need them: there is another so 
 
 synis ut possint cis h.'cc wicked that after death it can receive 
 
 utilia esse post mortem." — Opera, no benefit from them. A\nien there- 
 
 vol. X. Scrm. xxxii. p. 138. fore the sacrifices of the altar or 
 
 f " Nor is it to be denied that tho alms are oflfercd for all Christians : 
 
 souls of the departed are relieved by for the very good they are thanks- 
 
 tho piety of their living friends, when givings: for those nut very sinful 
 
 the sacrifice of tho Mediator is oflFerod they are propitiatory. For the 
 
 for them, or alms are distributed in very wicked they are only some 
 
 tho cluiroh. But these things are kind of comfort to the living." — 
 
 ]irolit;tble to those who whilst they Enchiridion, c. ex., and De Curd pro 
 
 lived deserved that they might avail Morltiis. 
 
TESTIMONY OF ANCIENT FATHERS. 77 
 
 the clmrcli at the altar for her soul : — "I now pour 
 out unto Thee, God my Lord," he wi'ote, " another 
 kind of tear for Thy handmaiden, flowing from a 
 troubled spirit; and in consideration of the danger 
 in which is every soul who dies in Adam. For 
 although she was made alive in Christ, and lived so 
 in the days of her flesh, as, by her faith and practice, 
 to bring glory to Thy Xame, yet I dare not maintain 
 that fi-om the time she was regenerated by baptism 
 no word escaped her lips contrary to Thy command. 
 And Thou hast told us by Ilim Who is truth itself 
 that ' whosoever shall say to his brother, Thou fool, 
 shall be in danger of hell fire.' Woe, then, to the 
 most praiseworthy life of man if Thou without mercy 
 shouldest sift and examine it. Eut because Thou art 
 not extreme to mark what is done amiss, we have 
 hope and confidence to find some place and room for 
 indulgence with Thee. But whoever reckons up his 
 true merits before Thee, what docs he fiu'ther than 
 reckon up Thine o^yti gifts ? that all men Avould 
 Imow themselves, and they who glory would glory in 
 the Lord ! Therefore, my Praise and my Life, the 
 God of my heart, setting aside her good actions, for 
 which I joyfully give Thee thanks, now mak e JTifftr - ^ 
 ccsgion for niy_mother's transgressions. Ilear me 
 
78 PRATERS FOR THE DEPARTED. 
 
 througli the medicine of His wounds who hung upon 
 the tree, and now sitteth at Thy right hand to make 
 intercession for us. ... I ask that the lion and 
 the dragon ma}" not either by violence or subtlety 
 interpose himself : for she would not answer that she 
 was no debtor lest the crafty adversary should convict 
 her, and lay hold of her ; but she would reply that 
 her sins were forgiven her by Him to whom no man 
 can return what He gave to us without any obliga- 
 tion. Therefore, let her rest in peace with her 
 husband, and do Thou, my Lord God, inspii*e all 
 those Thy servants who read this to remember at 
 Thine altar^ Thy servant Monica with her husband 
 Patricius." * 
 
 The faith concerning, and duty to, the departed, 
 here so practically set forth, find a response in other 
 writers of the early ages of the chiu'ch, which can 
 leave little doubt on the minds of the impartial as to 
 the nature of primitive practices. 
 
 St. Eph reip the S}T ian^ in liis last will and testa- 
 ment, earnestly entreats liis surviving friends to offer 
 for him, after his decease, the accustomed sacrifices, 
 
 • Aug. Confess., lib. ix. c. xii. vol. i. cordc, et littoris sorvio, ut quotquot 
 
 p. 123; Ibid., c. xiii. vol. i. p. 124. ba)C legcrint, mcinmorint ad altaro 
 
 " Ego jam sanato coi-dc ab illo vul- Tuum Monica) famul.t tua^, cum 
 
 mro quibua et voce et Patricio quondam ejus conjuge." 
 
TESTIMONY OF ANCIENT FATHERS. 79 
 
 prayers, intercessions, and alms; more especially on 
 the thirtieth day after his departure from earth.* St. 
 Atjuma^ms informs Constantius that he had earnestly 
 prayed for the repose of the soul of that emperor's 
 departed brother Constans. Eusebi us, puts on record 
 the fact that Constantino the Great was most anxious 
 to be interred within the porch of the Church of the 
 Holy Apostles, in order that he might enjoy the com- 
 munication of the holyjirayfirs, the myMic sacrifice, 
 and the sacred ceremonies therein celebrated. The 
 same writer informs us that after Constantino's death 
 numberless multitudes poured forth prayers to God 
 with sighs and tears for the Emperor's soul, repaying a 
 most grateful duty to their pious ruler. It is recorded 
 of St. Pajilinu^-that, upon his brother's decease, he 
 wrote to his friends, earnestly recommending his soul 
 to their prayers, that he might obtain refreshment 
 and rest in the Lord. And so of other saints and 
 holy men. What had been received from their Lord 
 and master by the apostles, what had been embodied 
 in the most ancient Litui'gies was found to be taught 
 likewise by the most renowned Fathers of the church. 
 Certain mysterious doctrines were wisely shrouded 
 from the rude gaze of the unbeliever and the biting 
 
 * " Opera Sti. Ephrem." Ed. Romoc, torn. ii. pp. 230-23G. 
 
8o PRAYERS FOR THE DEPARTED. 
 
 sarcasm of the scoffer; but duties such as that of 
 prayer for the dead in ^^xkt^-^t he duty of puttmff 
 into act ual ^pmctice_^_belief in the. . co mmunion of 
 saints — Avcre neither forgotten nor obscui*ed, hut at 
 the same time gave hope and joy to the bereaved, and 
 comfort and consolation to the^ij^d^s. ..souls of those 
 waiting for perpetual light and eternal rest in the 
 land beyond the grave. 
 
CHAPTEE YII, . 
 
 THE PRACTICE OF THE ANGLO-SAXON CHURCH. 
 
 W 
 
 HAT was received and taught as regards the 
 
 subject under consideration by the ancient 
 Fathers soon spread amongst nations won to the faith, 
 and became as a matter of course generally received 
 by the faithful everywhere. When St. Augustine, 
 the Apostle of England, brought the Gospel hither, 
 it appears certain that both the faith and practice of 
 the Church Universal, as pertaining to the dead in 
 Clirist, were at once a part of the sacred deposit of 
 Divine Truth taught by authority and generally 
 accepted by Christians.* 
 
 That this was certainly the case with our Anglo- 
 Saxon forefathers is capable of proof, f As has already 
 been shown, what was termed by the Fathers the 
 
 • Beda' Hist. EccI, lib. iv. c. 171; FuLyan's "New Chronicles of 
 
 vii., xi., xix., xxii., aud xxiii. ; Ibid., Eugland" (Ed. Ellis, London, 1811), 
 
 lib. V. c. xii. ; Thorpe's '* Homilies of p. 263. 
 
 the Anglo-Saxon Church," vol. ii. p. f Homilia Bcda) apud Thcsjiur. 
 
 357 ; Wilkius's " Concilia," torn. 1, p. Anccd. (Ed. Slartene), toin. v. p. 3"Jo. 
 
 a 
 
82 
 
 PRAVERS FOR THE DEPARTED. 
 
 '^ salutary " or " life-giving sacr ifice," was duly 
 offered on the departure of any one of the Chui'ch's 
 
 members.* The body,t with a cross of wood, jet, 
 'or'"inefar on its breast, was taken into the church, 
 with cross and tapej;s_and chanted psalms, and then 
 placed before the altar, at which the parish priest or 
 monk solemnly remembered the dead person before 
 Almighty God, and in the presence of sorrowing 
 fi'iends.J An offering of money under the term of 
 '' mortuary " or " soul-shot " was made for the benefit 
 
 * There are thre e modes, as ha s 
 
 ^een commo nly t.aii{;^hf, in—jcMcli- 
 
 1 ■SSiJ^J£felcJ''j- fee_9Jjick may aid.tlie 
 
 j L ^degarted. Firstand chiefly, by the 
 
 y\/- SSi^fifiSL-Of Jfe?. Eucharist;,, secondly, 
 
 •?\ 
 
 ))y the giving of alms : and, thirdly, 
 
 V/ \ hy p r;] ,ynr-. The first two are eflBca- 
 cious for this object by reason of that 
 charity which binds together the liv- 
 ing and the dead: the third by reason 
 of its direction of the intention. 1. 
 The Holy Eucharist in a most special 
 manner belongs to charity, because it 
 is the sacrament of ecclesiastical 
 unity, containing Him in whom the 
 whole church is united together and 
 firmly consolidated, namely — our 
 Blessed Lord. 2. A chief and lead- 
 ing result of the existence of charity 
 is the giving of alms. 3. Praj'er, 
 from its very idea andnatuie. specially 
 directs the intention towards its 
 subject. Those three works, there- 
 fore, are the chief modes of aid to 
 
 the dead : but every gpod work, done 
 from love, profits them. 
 
 t "De S. Birino Ep. Dorcest," 
 apud Suriuni., tom. vi. p. 688 ; " Pro- 
 ceedings of the Society of Antiqua- 
 ries," 2nd series, vol. i. p. 399. 
 Also, on the use of the cross in fune- 
 rals and sepulture in general, see a 
 treatise by the learned canon, John de 
 Vita, "De Antiquitatibus Beneven- 
 tania " (Roma3, 1721), Dissert, xi. p. 
 291; also the " Origincs Christiana)" 
 of IMamachi, lib. 1, cap. iii. n. 6. 
 Both these writers testify to its uni- 
 versality and antiquity. 
 
 X This may be gathered from a 
 remarkable !MS. known as "Leofric's 
 Missal," in the Bodleian Library, 
 press mark, No. 579. Also from a MS. 
 of the eighth century, lettered " Paesio 
 Christi," in the British Museum, 
 being No. 29C6 of the Harleian MSS., 
 and the "Anglo-Saxon Psalter," Ves- 
 pasian, A 1 , also in the British Museum . 
 
THE ANGLO-SAXON CHURCH. 83 
 
 * 
 
 of the church, in return for which the clergy attached 
 thereto charitably continued their intercessions on 
 behalf of the departed for certain stated periods. The 
 relatives at the time of sepulture distributed gifts of 
 food, clothing, and alms to the poor, whose prayers 
 were solicited in return ; and these donations were 
 sometimes repeated at each anniversary either of death -^ 
 or burial.* Before the doles were given away they 
 were formally blessed — an impressive ceremony in 
 Avhich the name of the departed was mentioned, with 
 a special petition on his behalf for peace and light. 
 Men of rank and position sometimes on their death- 
 bed enjoined upon their representatives to give free- 
 dom to a certain number of serfs, in order that these 
 latter might specially remember the soul of their 
 master, period by period, in the future. Those who 
 in their lifetime had conferred benefits, whether tem- 
 poral or spiritual, on any particular town, church, or 
 locality, were personally remembered in prayer year 
 by year by those who had been favoured through 
 the bestowal of such.t Under the head of the corpse 
 
 * BedpB Hist. Eccl., lib. ii. c. iii. son): "Ascendant ad Te Domino, 
 
 p. 105. pi-eces nostras [.s/c] intorcedentibus 
 
 t Lcland's "Itinerary," vol. ii p. omnibus Sanctis agminibus angclorum 
 
 .40; Ibid., vol. V. p. 58. The following ut animae famulorum tuorum famu- 
 
 occurs at p. 157 of the "Eituale larum tuarum quorum et quarum 
 
 Ecclfisije Duuelmensis " (Ed. Steven- nomina hie sunt conscripta, gaudia 
 
 g2 
 
84 PRAYERS FOR THE DEPARTED. 
 
 lit burial was placed a stone, on which the pillow 
 rested ; upon which stone was engraved, both in Eunic 
 and Latin characters, a prayer for the person to 
 Swhose head it was a support. Such stones have been 
 found in recent times, with the pious inscriptions 
 almost perfect.* Over the grave of the departed 
 was placed a cross, with a simple inscription praying 
 for God's mercy upon the dead man's souLf Kings, 
 nobles, and others gave lands for the endowment of 
 religious houses and churches, on condition of being 
 remembered constantly after their death in the prayers 
 and oblations daily or weekly offered therein. J Fre- 
 quently they enrolled themselves as brethren of a 
 religious order or society, so as to obtain the privilege 
 of reposing after death within the precincts of the 
 church attached, and to be near those whose love and 
 
 etema suscipiant, ut quos fecisti bert." ("Archaeological Journal," 
 
 adoptionis participcs, jubeas herodi- vol. iii. p. 72.) 
 
 tatis tuae esse consortes. Per Jesum." + The following is the conclusion 
 
 See also "Acts of the Synod of of the " Oratio " in the "Agenda 
 
 Chalkhythe," Wilkins's " Concilia," Mortuorum " of Leofric's Missal: 
 
 torn. i. p. 171. "Non eum tormentum mortis adtiu- 
 
 * " Archa;ologia," vol. xxvi. p. gat, non dolor horrendae visionis 
 
 480, plate Iii. officiat, non poenalis timor excruciat, 
 
 t " Archaaological Journal," vol. non reorum proxinia catena constrin- 
 iii. p. 73, and pp. 259 — 2GI. The gat, sed concessa sibi delictorum 
 Runic inscription remaining upon a omnium venia optata quiotis con- 
 curious memorial cross at Lancaster sequatur gaudia rcpromissa." — Foho 
 contains the following petition : 251. 
 " Pray for Cynibalde, son of Cuth- 
 
THE ANGLO-SAXON CHURCH. 85 
 
 labour it was daily to remember the dead. As the 
 anniversary came round, the Christian sacrifice was 
 offered again, with dignified solemnity. Once more 
 the poor crowded round the grave to join in the 
 plaintive Miserere and De Profundis, or respond to 
 the petitions which asked at God's hands mercy, light, 
 and refreshment for the faithful departed. At the 
 formal social gatherings of distinguished families, as 
 well as on the duly-observed solemn anniversaries 
 of religious houses, and likewise with the poor, 
 when the body had been sustained and refreshed 
 by food, the soul was not forgotten in the '' Act of 
 Thanksgiving after Meat." Nor were the souls of 
 the faithful dead. They, too, were remembered. 
 Again, at social gatherings, when the loving-cup went 
 round, symbol of good-will and Christian charity, a 
 similar prayer, uttered or breathed in all truthfulness 
 and without affectation, was sent up to God ; of the 
 duty of doing which men were reminded by the 
 pious inscription asking their prayers commonly found 
 engraved on the cup's rim. 
 
 In truth, amongst our Anglo-Saxon forefathers the 
 Chi'istian doctrine of the Communion of Saints was a 
 reality. They realized, as their deeds indicated, the 
 momentous nature of death, and the practical duties 
 
86 PRAYERS FOR THE DEPARTED. 
 
 of the living in regard to the departed. This was the 
 ease with all, from the highest to the lowest, with all 
 classes and gradations, from the king to the hind. 
 Earnestly desiring the prayers of the living after 
 their own departure, they appear to have been regu- 
 lar and hearty in their petitions for those already 
 called away.* Bede's well-known story of Imma 
 and Tunna, the former a soldier, the latter a priest, 
 sets forth as much. The former, who had been taken 
 captive, tells the nobleman who kept him prisoner — 
 " In my own province I have a brother who is a 
 priest, and I know well that he, thinking me to be 
 dead, constantly offers the holy sacrifice for me. 
 
 * The following beautiful prayers cordiam pro spiritibus carorum nos- 
 
 are from the "' Missal of Leofric," in trorum puusantium ill. ut eis Domi- 
 
 the Bodleian Library : — nus placidum refrigerium tribuere 
 
 " Oremus frateres karissimi Domini dignetui-, et in loco quietis ac refri- 
 
 misericordiam pro fratribus ac sor- gerii sanctorum suorum interces- 
 
 roribus nostris ab oriente usque ad sione eos transferret per Ihm. Xpm. 
 
 occidentem, ut et Uli orent pro nobis Diim. 
 
 uausquisque in diversis locis per " Offerimus Tibi Dne. Ihu. Xpe. 
 
 Xpm. Dominum nostrum. banc orationem ab ortu solis usque 
 
 " Oremus etiam pro niiitate a?c- ad occidentem, a dextera usque ad 
 
 clcsiarum, pro iniirmis, pro debilibus, siuistram, in bonorem et gloriam 
 
 pi-ojiapii^'isj i>i'0 pronitentibus, pro divinitatis Xpi. et humanitatis, in 
 
 prft nflj^igantibus, pro honorem et gloriam patriarcharum, 
 
 iter agentiljiigjjiro elemosiuas facieii- apostolorum ac martyrum, pro omni- 
 
 iibus, pro defunctorum spiritibus, busvirginibu8,fidclibus,p(onitentibus, 
 
 .et pro hia qui non communicant ut pro omnibus mairimonijs, pro bonis 
 
 det illis Dominus dignam agere pte- non valde, pro malis uou. valde, pro 
 
 nitentiam per Xpm. Dnum. luum. omnibus merontibua oratiouera et 
 
 "Oremus clium Domini miseri- deprecationcm nram." 
 
THE ANGLO-SAXON CHURCH. 87 
 
 Moreover, were I in the other life, my soul would 
 be assisted because of his intercession." * 
 
 So, too, does the same writer's touching account 
 of the death of Hilda, abbess of Whitby. Within the 
 mynchery of Hackness in Yorkshire, some distance 
 away, Begu, one of the religious, asleep in the sisters' 
 dormitory, suddenly heard the well-known sound of 
 the bell by which the community in general was 
 summoned to prayer when any one of them had died, 
 by the ringing of which she was miraculously in- 
 formed of what had happened. Eising immediately, 
 she repaired to Frigyth — that sister who had been set 
 over the convent in place of an abbess — to announce 
 the death of Hilda. All the members of the house 
 were at once aroused, convinced of the loss they had 
 sustained. They went immediately to the chui'ch, 
 where the accustomed psalms and prayers were said. 
 The remainder of the night was spent in similar holy 
 offices. In the morning a messenger fi-om Whitby 
 duly came to announce the death which had occurred, 
 and to console the religious in theu' loss.f 
 
 The decease of bishops, abbots, chiefs of religious 
 
 houses and guilds, was announced formally ; so that 
 
 ■ all connected with them by office or in other modes 
 
 * BediP Hist. Eccl., lib. iv. cap. xxii. 
 t Bedae Hist. Eccl., lib. iv. cap. xxiii. 
 
88 PRAYERS FOR THE DEPARTED. 
 
 might be informed of the same. So likewise was 
 it with kings, princes, and noLles. And this in order 
 that those who knew them, or had been benefited by 
 them in their lifetime, might not fail to remember 
 them in their public and private prayers after death. 
 All this,* enjoined by ecclesiastical authority, appears 
 to have been duly and regularly performed in a true 
 spirit of Christian faith and charity by every class. 
 
 We thus see how the principles relating to the 
 departed in Christ, set forth both in the Liturgies and 
 writings of the Fathers, brought hither by St. Augus- 
 tine of Canterbury, at once took root amongst our 
 Anglo-Saxon forefathers, and were adopted, becoming 
 part and parcel of our common Chi'istianity.t 
 
 ♦ The following is part of a decree Room of York Minster a M.S. copy 
 
 of the Council of Clovcshoo, a.d. of the Holy Gospels, -written in a 
 
 747 : " Statuerunt ut deinceps per plain bold Anglo-Saxon hand, with 
 
 canonicas orationum horas non solum remarkable illuminations. At the 
 
 pro se ecclesiastici sive monas- end are recorded certain bequests of 
 
 teriales, sed etiam pro regibus ac land, two short homilies in Anglo- 
 
 diicibus totiusqne populi Christiani Saxon, with Latin headings, together 
 
 incolumitato, divinam incessanter with a form for " Bidding the Beads," 
 
 cxorarent clementiam . . . et ut very similar to that given above, 
 
 pro viventibus divina precaretur This MS., from internal evidence, 
 
 dementia, et pro mortals pia; placa- appears to have originally belonged 
 
 tionis cflobratio ea^pius pro illarum to Sherborne Jlinster.^See also, as 
 
 requie animarum, per plurimorum regards the general subject, " His- 
 
 officia sacerdotum Christi ageretur." toria Ingulphi, in Rex. Angl. 
 
 — Wilkins's "Concilia," tom. i. p. Scriptores," Ed. Gale, vol. i. p. 24; 
 
 100. "Codex Diplom. Anglo-Sax.," vi. 
 
 t lliere is preserved in the Record p. 177. 
 
CHAPTER VIII. 
 
 THE FAITH AND PRACTICE OF THE MEDIEVAL CHURCH. 
 
 TX the middle ages the faith and principles of the 
 Church Universal of previous periods were^reason- 
 ably expand£d and devel)^ Some, from a human 
 point of view, overlooking the Church's divine charac- 
 ter, may question the wisdom of this policy, but none 
 can deny the fact of its existence and energy. As 
 regards the doctrines received and taught by the 
 ancient Fathers in reference to Prayers for the De- 
 parted, though in the main they were precise, con- 
 sistent, and identical, yet some amongst the early 
 Christian writers are found to have been vaguer in 
 their statements than others, and to have left scope 
 for considerable ambiguity and speculation in the 
 general belief of the faithful. As disputes and dis- 
 cussions arose, the received propositions of a previous 
 age were fully and freely discussed, as well as the 
 respected opinions of individuals ; apparent contradic- 
 
90 PRAYERS FOR THE DEPARTED. 
 
 tions were reconciled, and fresli light thrown upon 
 that which was vague, misty, and undefined. Crude 
 ideas were carefully examined, classified, and set forth 
 anew; misconceptions and inconsistencies removed. 
 The speculative, as well as Authority, co-operated in 
 this work. Precision took the place of vagueness. 
 The commonopinionof the " Western Church during 
 themiddle_ages^faii'ly and faithfully stated, may be 
 set down as follows : — 
 
 There are five receptacles of disembodied souls. 
 First, Paradise for saints since the time of our Blessed 
 Lord; secondly ;, the Limhus Fatrum., for the saints 
 before His advent in the flesh; thirdly. Purgatory 
 for those who have not yet satisfied the justice of 
 God, because of theii* sins during their time of pro- 
 bation below ; fourthly, Hell, the abode of Satan and 
 his angels, for the lost: and, fifthly , the Limhm 
 Infant ium for childi'en dead in original sin. 
 
 Now, admitting the position to bo 2)ossible that a 
 person dies in original sin in conjunction with gonial 
 sin only, in which of the five receptacles of disem- 
 bodied souls, it was asked, would his soul find a 
 place ? Such a question was frequently put. 
 And it was answered thus: — (a) Xut in Paradise, 
 as wanting grace, (/j) Not in the Ltmhiis Pair urn ^ 
 
THE MEDIEVAL CHURCH. 9i 
 
 for the same reason, (y) In like manner, not in the 
 Limhus Infanthim^ for in that abode there is no 
 sensible pain, and sensible pain is due because of 
 venial sin. (l) ISTot in Purgatory, for in that state 
 there is only temporal pain, while to such an one 
 is due perpetual pain, (e) Xot in Hell, for he lacks 
 actual mortal sin. 
 
 St. Thomas Aquinas, on this point, comes to a 
 distinct and definite conclusion as follows, and in so 
 doing appears to have accui'ately represented the 
 judgment and belief of many of his contemporaries : — 
 
 "Admitting the position to be possible, which it 
 is not," he wi'ites, " such an one Avould be punished 
 in hell, and eternally. For that venial sin is punished 
 temporally, and in purgatory, takes place, because, 
 being alone, such sin co-exists with grace. If it co- 
 existed with mortal sin it would exist apart from 
 grace, and so be punished eternally and in hell. 
 Since, then, he who dies in original sin, in conjunction 
 with venial sin, has venial sin without grace, it is not 
 unmeet that he be punished eternally."* 
 
 On other details of this important question, the 
 faith of the mediaeval church was as follows : — 
 
 All the faithful, joined together by charity, are 
 
 * " De Incarnatione," qiucst. 4G1. 
 
92 PRAYERS FOR THE DEPARTED. 
 
 members of the one body of Christ, that is, of the 
 church. But one member is helped by another. ^o_ 
 likewise one man may be assisted by the merits of 
 another. Althouorh, however, one man may ask for 
 another that the latter may attain to everlasting life, 
 yet it was plainly taught and believed that such could 
 never take place except bj_the_meaM aniL Ja^C^ 
 -ef^ns^pTO^^oE. For life eveiiasting is not besto^ 
 upon-an y one sav e be^^i^ji^Qf^iis^ own jus^^ . 
 By the prayers of one man grace is showered down 
 upon another man, by which grace that other merits 
 eternal life. Furthermore, the work which is done 
 for any particular person is effectual for him for whom 
 it is done. Charity, the bond of union amongst 
 members of the chmxh, men believed extended 
 itself not only to the living, but likewise to the de- 
 parted. For charity is the life of the soul, even as 
 the soul is the life of the bodj^ " And charity," 
 as St. Paul declared, " never faileth." * Neither does 
 it forget. So then the dead live in the memories of 
 the living. The intention of the living, therefore, 
 can be directed towards them ; and so, in two modes, 
 the prayers of the living avail the departed even as 
 they do the living : first, by reason of the union of 
 
 * 1 Cor. xiii. 8. 
 
THE MEDIEVAL CHURCH. 93 
 
 charity, and, secondly, by reason of intention directed 
 towards them. The pray e rs of the living were not 
 held to avail the dead in such a, manner as to change 
 
 theirstate from happinessJ^q .TnjSFTii ftl^..ft^iJpy^^^^-- 
 but only so as to secure a dimijmition^^jof^^^ii]^^ 
 OT anything ofjJ^e^W ^wM^JjOg^^^ 
 th e state of the dead. Furthermore, it was main- 
 tained that the departed require prayer to be made 
 for them more than do the living : for the dead l ^ 
 cannot help themselves as can those alive. Moreover, 
 th£^^(mditwn of .tha, livi^^ regarded as' better '^- 
 
 thanJh^Lt_of.Jh»S^£^fl? for the former can be trans- 
 ferred from a state of mortal sin to a state of grace ; 
 whereas with the dead such a clj^ngc is im.pos&ible. 
 
 "^ — I mi IP ■■! iiiiwinr-"'**^^' 
 
 As the tree falls, so shall it lie. 
 
 N^ow this is that doctrinal system which in the main 
 was sanctioned, adopted, and current in the middle 
 ages. It sank deep into the public mind, colouring 
 thought and action for many a generation. And, on 
 the whole, it may be truly said to have taught men 
 recollectedness, generosity, and love. 
 
 When put into practice it served but to develop 
 those principles of action in regard to the departed 
 which have been set forth in the previous chapter. 
 And these, satisfjdng the aspirations of believers, 
 
94 PRAFERS FOR THE DEPARTED. 
 
 grew with the growing years and widely expanded 
 themselves. 
 
 In what manner these principles were set forth in 
 act and deed has now to be considered. And first as 
 to the Mass for the departed, called by oiu' ancestors 
 ''Sonl Mass," or ''Mass of Eeqiiiem." This rite, 
 where it differed from the ordinary mass, was noble 
 and touching in its language, and eminently impres- 
 sive ; solemn, and full of teaching in its external 
 aspect and ceremonial action. Its leading idea was 
 that through the merits of Christ, and because of 
 His sacrifice, the souls of the faithful dead obtained 
 refi-eshment, light, and peace. The detailed rites of 
 it were not idly and pointlessly magnificent, but 
 feelingly beautiful and rife with instructive lessons 
 for those who witnessed them. Charity spake in 
 every act and utterance. In this service, to notice 
 certain ritual characteristics, neither the " Gloria in 
 excelsis" nor the "Alleluia" was said. After the 
 " Gradual " Requiem eternam^ came the Tract Sicut 
 rervus desiderat ad fontcs aqiianim, etc., or Dc iiro- 
 fundis. There was no Sequence. The use of the 
 Dies Irce is not found in the Salisbmy rite. There 
 was an offertory prayer relating specially to the 
 departed, the response to which was the oft-repeated 
 
THE MEDIEVAL CHURCH. 95 
 
 Requiem ceternam, etc. The Agnus Dei twice ended 
 with "Dona eis requienij" the third time with 
 " Dona eis requiem sempiternam." In this mass 
 the use of the Pax Avas omitted. The celebrant neither 
 received the kiss of peace himself, nor gave it to 
 others. All these customs, more or less, had come 
 doAvn from very ancient times. Theodore, Archbishop 
 of Canterbury, the sixth after St. Augustine, wrote 
 as follows : '' Missa pro mortuis in hoc differt a 
 consueta missa, quod sine Gloria, et Alleluia et Pads 
 osciilo ceelebratur."* The chant used throughout was 
 solemn and plaintive, admirably adapted to the 
 service, and remarkable for its simple grandeur. 
 Prior to the Mass of Eequiem were sometimes said 
 two others at earlier hours, viz., the Mass of the 
 Holy Trinity and the Mass of Oiu- Lady. Still prior 
 to this, however, ^overnight the £hoir jery^^ 
 d ead, t ermed, according to the Salisbury use, '^Yigilia 
 Mortuoruro^' which corresponded with the Eoman 
 " Officium Defunctorum," had been recited. The 
 Evensong for the dead was commonly called "Placebo," 
 because such is the first word of the antiphon, or 
 anthem which stands before the first psalm in that 
 
 * "Liber Poenitentiiilis," cap. xlv. in Thorpe's " Ancient Laws," vol. ii. 
 p. oL 
 
96 PRAVERS FOR 'THE DEPARTED. 
 
 service ; and this was always the preliminary part of 
 the funeral solemnity. On the morrow, Mattins for 
 the dead — commonly called "Dii'ige," or "Dirge," 
 from the fii-st Mattins' anthem — was chanted. Then 
 followed Mass,* and in due course sepulture; hence 
 the whole of this latter part of the service came to 
 be known in ordinary language as '' the Dirge." At 
 the Offertory dui'ing the chief mass there was 
 solemnly borne up to the altar, with state and 
 solemnity, the "mass-penny" — a technical term for 
 the offerings made on behalf of the deceased. These 
 were sometimes of great value and richness. 
 
 Around the hearse, t or the bier % if the former 
 
 ) A/^-^ was not used, stood lighted tapers of unbleached wax. 
 
 ^^ ' ^ > Smaller tapers were borne around an uplifted crucifix 
 
 J-y j ^^ ^^ procession to the grave, and sometimes torches. 
 
 Over the coffin, during the funeral ceremonies, was 
 
 placed a pall, or hearse-cloth of black or piu-ple velvet, 
 
 charged Mdth a cross. Sometimes hearses were of 
 
 * Vide '-Manuale juxta usaim f On the title-page of '* The Crafte 
 
 Eccl. Saribburiensis " (inter Anno- to lyve and to dye well," printed by 
 
 titiones), p. 278. Duaci, IGIO. Wynkcn De WorJe, a.d. 1505, is a 
 
 This book was twice printed at woodcut representing a burial hearse 
 
 Douay, early in the seventeenth cen- drawn by a horse, 
 
 tury, once in duodecimo and once in j Wilkins's "Concilia," Concilia 
 
 ijuarto. The fii'st edition is rare; Examen., toni. ii. p. lot); Ibid., i. 
 
 the latter may frequently be found in 571 — 1\\. 
 old lioman Catholic libraries. 
 
THE MEDIEVAL CHURCH. 97 
 
 extraordinary magnificence, and very large siuns 
 were spent on fnneral rites.* Occasionally the hearse 
 was permanently erected over the tomb of the person 
 departed, as in the case of the well-known Beauchamp 
 monument at "Warwick, and of the tomb of the 
 Marmions, at Tanfield Church, near Eipon. These 
 were hung with a hearse- cloth, charged with armorial 
 bearings, and powdered with such scrolls as " Sancta 
 Trinitas unus Dcus miserere nobis," " Jesu, mercy," 
 " Mary, help." Lamps or tapers were either kept 
 constantly burning, or were lit on Sundays, certain 
 holidays, and solemn anniversaries, from the com- 
 mencement of the parish mass until the close of 
 evensong. The actual rites of sepulture were almost 
 similar to those set forth in the last chapter. After 
 the mass, the priest, divesting himself of his 
 chasuble,! went to the head of the body or bier, 
 attended by his servers or assistants, and began the 
 burial service. The corpse was censed and sprinkled 
 with holy water, after which, while the clerks sang 
 the psalm In cxitu Israel, the bearers carried it forth 
 
 * See Nichol's edition of " Mac- vol. vi. p. 484 ; and Lelimd's " Col- 
 
 hyn's Diary," in loco, more espe- lectanea," vol. v. p. S18. 
 
 ciallypp. 44, 101, 106, 109, 110, 119, f According to the York rite, the 
 
 1G7, 171 ; also " Vetusta Monumenta," ofSciant was vested in a cope, 
 vol. iv. ; Blouifield's " Norfolk," 
 
 H 
 
98 PRAYERS FOR THE DEPARTED. 
 
 to the place of sepulture. Wliile the grave was 
 being dug, the psalm Confitemini Domino was chanted, 
 then a collect, after which the priest blessed the grave, 
 sprinkling it with holy water, and then the corpse 
 was lowered into it, during which the psalm Qiiemad- 
 modum was sung. Then followed a collect, asldng 
 on the dead person's behalf God's forgiveness for 
 past sins, after which the officiant placed upon the 
 breast of the corpse a scroll on which was written 
 the absolution,* which he himself pronounced. Other 
 psalms and prayers, in appointed order, were said. 
 
 EarthjKa§^^ire:sa.liBPJP-..t^:.^^^ 
 cro§s^,«^^hen followed prayers for the soul of the 
 departed, with other psalms and collects, when the 
 procession returned to the church chanting the seven 
 penitential psalms. Every psalm, antiphon, lesson, 
 versicle, and response told but one story — a perfect 
 belief of the faithful in the distinctive doctrines of 
 the Christian religion, and the presence of a charity 
 that might be both envied and imitated. Doles were 
 given to the poor in abundance, in order that they 
 might gratefully pray for the deceased. 
 
 For three days after the funeral it was frequently 
 the custom to repeat certain religious rites, including 
 
 * Du'^dale's " History of St. PiiuVs Cathedral," p. 32. 
 
THE MEDI^.VAL CHURCH. 
 
 99 
 
 ''Placebo," "Dirige," and the Cliristian sacrifice. 
 This was commonly the case upon the third day after 
 the death or funeral, upon the seventh,* and upon 
 the thirtieth, on each of which occasions doles were 
 again distributed. The observances on the thirtieth 
 day after the death were described by the term 
 " Month's mind," those twelve months afterwards by 
 the term "Year's mind," or '' Obit." l^otice of this 
 latter was given some time previously by an inferior 
 church officer or the parish bellman, in order that all 
 who remembered, loved, or respected the departed 
 
 * In some instances the following 
 rule was followed : — 
 
 " First, on the Sonday cause a 
 masse to he song or said in the 
 ■wurship of the Trinitie, ' Let also iii 
 candles hm-n before the Sacrament 
 at the masse tyme. Fede also iii 
 pore men, or gyve three almosses to 
 the nedye. 
 
 " Secondly, on the Monday, cause 
 a m:asse to he song or said in the 
 worship of all Angels. Li;j,ht also ix 
 candles in the honoure of the ix 
 Orders of Aungolls. Fede ix pore 
 men or give ix almosses. 
 
 " Thirdly, on the Tuesday, cause a 
 masse to he song or said in the 
 honor of Saint Spirite, and lighten 
 vii candles in the worship of the 
 vii gyftes which he gyveth. Fede 
 also vii pore men or give vii 
 almosses. 
 
 "Fourthlye, on the Wednisday 
 
 cause a masse to be song or said in 
 the worship of St. Jhon Eaptiste, 
 and of all the patriarches. Light 
 foure candles and feede foure poore 
 men, or geve four almosses. 
 
 " Fifthlye, on the Thursdaye cause 
 a masse to be songe or said of St. 
 Peter and of the xii apostles. Lighten 
 xii candles and fede xii pore men, or 
 geve xii almosses. 
 
 " Sixthly, on the Frydaj'' cause a 
 masse to be song or sayd in the 
 worship of S. Crosse. Ijighten v 
 candles. Fede v poore men, or give 
 V almosses. 
 
 " Seventhly, and finally, on the 
 Saturday cause a masse to be song or 
 sayde in the honor of our lady and 
 all virgines. Lighten v candles. 
 Fede v pore men or geve v almosses. 
 losu mercy. Ladyehelpe." — Becon's 
 " Eeliqucs of Rome," p. 206. a.d. 
 1563. 
 
 h2 
 
100 PR A VERS FOR THE DEPARTED. 
 
 might attend. On tlic evening prior to the day of 
 commemoration, and again at the dawn of the day 
 itself, the church bells tolled a knell,* the grave was 
 covered Avith a pall, and if within the walls of the 
 church, the hearse was once more erected, with pall 
 and pennon, tapers and armorial bearings. The 
 kinsfolk of the deceased, the clergy of the parish, 
 the religious of an adjoining monastery, and the poor 
 attended these obits in mimbers. After the mass, 
 a dole of money, f raiment, and food were solemnly 
 distributed to the poor, and a banm]Bt_C£!iamoiily 
 
 given to thp^se friend-S ,attd.4:elatioiis,.:»Jb.o.Jtiad.4itixaid£d. 
 n' the ceremonies. ,, Sometimes, amongst the rich and 
 noble, an endowment was left for the support of one 
 or more priests who should daily offer the holy 
 sacrifice in a particular chapel, either already erected 
 or to be built in due course over the tomb of the 
 person departed ; and to celebrate for ever the anni- 
 versaries of his death. This was known as a perpetual 
 chantry. Others were endowed for a limited period, 
 for two, ten, twenty, or fifty years after a person's 
 decease, t To the perpetual chantries were frequently 
 attached other and independent endowments for the 
 
 * Llomficld's "History of Nor- wickshire," vol. ii. p. 9o9 ; "Valor 
 folk," vol. viii. p. 536. Kcclcsiiislicixs," vol. i. p. 63. 
 
 t Dugdttle'a " Histoiy of War- X Vide MS. " Cotton. Claudius," 
 
THE MEDIEVAL CHURCH. loi 
 
 support and clothing of a certain number of poor 
 men and women, whose chief occupation and duty it 
 was to attend divine service twice daily, and to pray 
 constantly for the repose of their benefactor's soul.* 
 They were called "beadsmen" or "beadswomen,"! 
 because it was sometimes enjoined that they were to 
 recite every day the Psalter of the Blessed Virgin 
 or .Eosary, and to take a formal part in the annual 
 Year's mind. 
 
 Here, before this part of the subject is brought to 
 a close, it should be noted that what riches enabled 
 the wealthy to obtain for themselves and their rela- 
 tions, the church of our fathers anxiously and lovingly 
 provided for the poorest and the most friendless J like- 
 
 A. viii. fol. 44, 45 ; Herbert's " Livery forefathers that it was a duty to pray 
 
 Companies," vol. ii. p. 60-5; "Wills for the departed, that when any in- 
 
 of the Northern Counties," pp. 20, ferior asked a favour of a superior, 
 
 47,50,52, 105, 111,112; Dugdale's he very frequently signed himself, 
 
 " Histoiy of St. Paul's Cathedral," "Your poor headsman," indicating 
 
 pp. 19, 21, 335; "Antiquities of that both dui-ing life and after death 
 
 Durham," p. 21; Lupton's "History he would remember him in his 
 
 of Thame," p. 78, with regard to the prayers. 
 
 Quartermayne Chantry. % The following, much older in 
 
 * " Testamenta Vetusta" (Nicolas), substance than the date of the book 
 
 vol. i. p. 428 ; Ibid., vol. ii. 508 — 610, from which it is taken, entitled, "A 
 
 611; Stow's "History of London," Praier to God for them that be de- 
 
 vol. iii. p. 4 ; Swinden's " History of parted, having none to praie for 
 
 Great Yarmouth," p. 823. them," illustrates this point abun- 
 
 t It may here be noted that so dantly : — 
 
 thoroughly was the idea ingrained " Have mercie, we beseche thee, 
 
 into the mind of oui- pre-Rcfonnation Lord God, through the precious 
 
102 PRAYERS FOR THE DEPARTED. 
 
 wise. Anciently, as is commonly allowed, the bonds 
 that bound together rich and poor were many, and 
 strong and efficient. The marked and dangerous 
 divisions between class and class which now exist 
 were comparatively unknown. T^leither rich nor poor 
 were then so isolated as now. Whenever a mass was 
 said for any particular person, therefore, whether 
 noble or prelate, the celebrant prayed always for ,all 
 the faithful. This was specially enjoined in the 
 majestic rite of St. Osmund.* Every Sunday and 
 high festival, on the retui-n of All Souls' Day, when 
 individual anniversaries came round, the faithful 
 departed were borne in mind both generally and 
 specially. The Church in her simplest manuals for 
 the poor and for children taught that no one should 
 ever pass through a churchyard without remembering 
 the souls of those whose bodies had found a resting- 
 place there, and beseeching for them Almighty God's 
 infinite mercy and pity. The inscriptions on tombs 
 
 jiiibsion of thy only begotten sonne, EnghjsJi, after Salishnrie Use. Caley, 
 
 Our Lorde lesue Christe, have mercie 1556. 
 
 on those soules that have no intcrccs- * " Portifoiium sen BrcAnarium ad 
 
 pors to thee to have them in remem- inignis? Sarisburiensis Ecclesie usum," 
 
 brance. Deliver them from the tor- pars hyemalis (Parisiis, 1529), folio 
 
 ni' nts of their paines, and bring them 6. " Horc Beatissime Virginia 
 
 II rito the companie of the celestial citi- Marie ad legitinnim Sarisburiensis 
 
 zens, through thine exceec'inge great Ecclesic ritum" (Parisiis, 1526), fol. 
 
 mercies." — The rrimer in Latinc and cxliv. 
 
THE MEDIAEVAL CHURCH. 103 
 
 aud monuments likewise expressed this conviction, 
 calling on the living to do their duty, in every form 
 and shape.* In such legends the Blessed Trinity 
 was asked to succour and defend the dead. Each 
 Person of the same was implored to have mercy on 
 those whose time of probation had for ever passed 
 away. The saints, more especiallj the Blessed 
 
 Mother,._ol..,.G^ .- wer^. iazokcd-^ioE,..^. th&ir.,. .prayers... 
 
 There were no vulgar and pompous inscriptions, 
 as radically false in their laudatory statements as 
 they are out of place in the house of God, such 
 as now disfigure almost every cathedi-al and parish 
 church of this land, but simple and humble prayers 
 for mercy from the Almighty and most pitiful 
 Creator, and for charity and succour from those left 
 behind. 
 
 The faith on this subject which had been brought 
 hither by St. Augustine certainly took root downward 
 aud bore fruit upward for many long centuries. 
 " Lord, be mindful of Thy servants w^ho have 
 gone before us with the sign of faith, and now rest in 
 the sleep of peace," was the appointed daily utterance 
 of the pastors of our beloved church, as they stood 
 at God's earthly altar. And they fittingly closed 
 
 * See the introductory part to Appendix No. XI. 
 
104 PJiAFERS FOR THE DEPARTED. 
 
 their solemn devotions day by day, and week by 
 week, as did the faithful likewise, with the unbroken 
 petition of undying charity — " May the souls of the 
 faithful, through the mercy^^pf Gp^d^.resl in peace. 
 Amen." 
 
CHAPTER IX. 
 
 THE DOCTBINE OF PUEGATORY. 
 
 TTISTOEY is abundantly clear that various concep- 
 -■-^ tions of a purgatory or place of future cleansing 
 were current amongst' Christian writers and fathers 
 of the early church. Some ideas were definite, others 
 were vague. Occasionally the same writer broached 
 diiferent conceptions of the doctrine at various periods. 
 Under what circumstances these conceptions obtained 
 form, currency, and acceptance ; whether certain of 
 them had been taught by the Apostle St. Paul, and I 
 received as part of the faith from the earliest times 
 of Christianity ; how far they were accepted generally, 
 or became the subject of dispute — are details on which 
 much may be said on several sides.* Here, however. 
 
 * Vide "Canons and Decrees of the Nonjuror, "On Purgatory," in 
 
 the Council of Trent," sess. xxv. ; loco; "The Catechism of Montpel- 
 
 *' Creed of Pope Pius IV. ;" Bossuet's lier," vol. ii. p. 342 ; ' " Tractatus De 
 
 "Exposition," etc.; Dr. Deacon, Purgat.," Mediolani, 1758; Fonta- 
 
io6 
 
 PRAV/CRS FOR THE DEPARTED. 
 
 facts rather than si)ec'ulation as to the rise and in- 
 fluence of clifterent modes of thought ^\\\\ be dealt 
 with. 
 
 The statement of St. Paid, on Avhidi the primitive 
 opinions regai'ding purgator},* or ajiiode or state of 
 future cleansjn^ ai)peur to have been founded, 
 
 is as follows : " Tor other foundation can no man 
 lay tlian that is laid, which is Jesus Clirist. Xow 
 if any man build upon this foundation gold, silver, 
 precious stones, wood, hay, stubble ; every m an's work 
 shall be made manifest : for the day shall declare it, 
 because it shall be reveak d by-£re ; and the fire shall 
 try every man's work of what sort it is. If any man's 
 
 iiiiii, " Do Viiiiliciis Veleniiti Codi- 
 runi," ill loco; Gavantus " Coiniiicnt. 
 in Slissiil," par. iv. p. 270 ; liellar- 
 minus, " I)e Purgatorio," lib. i. v. 1; 
 Archl)i.shop Usher's " Treatise on 
 l'urf>atory," in loco ; Kloc's " Dog- 
 niatik," vol. ii. pp. 428 — 43o ; " All 
 for Jesus," by Very lie v. Father 
 Ftther. D.D. 
 
 • " It is a well-known hisloriral 
 fact," writes the iJishop of Ureehin, 
 in the ablest comment on the Thii-ty- 
 nine ArlieU-s which the lliifflish 
 ('hur<h po88C8.Hes, "that it wa.s the 
 shainilHs s traffic j ri i^ nliil'^cncoH 
 which biir.>it the barrier which 
 
 'fa ction 
 of the 
 
 scandals and corruptions in tho 
 church. The refonnin^caimcils had 
 nopowerlo stem the iiiiacasing,corr»p- 
 tiuri ; Jl^^]t'^°''i'fnniv'^ ti'iti^^ f'f tho 
 Ivynian Curia demaudiuff-iaurQ and 
 more money, a ductriisc wJuchluid it.s 
 root in priinitire out iijuit^/^vmSiiiXCl"^'^^^ 
 FLA .?-'^ .,to_d£!5txg>-- jJLXiimtiau 
 7"i!r?UJ^i)'- - '^o tbe Dominican and 
 Franciscan Orders, now fallen from 
 their first purity, much of the blanu> 
 is due, though it is fair to state that 
 they were not the only guilty l)er- 
 eons." — An Explanation of the T/iirti/- 
 i.ineArtic/en.hyA. P. Forbes, D.C.L., 
 IJishoj) of Hrechin, vol. ii. p. 332. 
 Loudon, 1863. 
 
THE DOCTRINE OF PURGATORV. 107 
 
 work abide wliicli lio liatli built thereupon, he shall 
 receive a reward. If any maii!ii-:uiOFk--*hall be bui'ued, 
 he shall suffer loss : but he himself shall be saved ; yet 
 so as by fii-e." * 
 
 Now on this remarkable passage were founded 
 several conceptions of purgatory, of which the follow- 
 ing may be instanced as those accepted by great 
 authorities : — 
 
 1. That the final conflagration of the world, when \y^ 
 Chi'ist comes to judge both the quick and the dead, 
 
 will be an fmlciil thTttnob -Ritu^xk-^I nicri -ttci44-paus 
 
 even the blessed Virgin Mary herself ; but that she 
 will pass it unscathed. That others will suffer loss 
 under the ordeal which some A\Titers believed Avill 
 be prolonged, but that none will fail during the fiery 
 trial who are built upon the right foundation. 
 
 2. That for all mankind, those sins which have not 
 been duly and adequately punished in this life, there 
 will be a piu'gatorial punishment by fire at, or imme- 
 diately preparatory to, the last great day. 
 
 3. A third doctrine was maintained by the Greeks 
 at the Council of Florence, who held that there is 
 a cleansing after death, but it is a pa'ua damni, not 
 •d poena sens us — not a positive sensible infliction, still 
 
 • 1 Cor. iiJ 11 — 1'>. 
 
io8 PRAYERS FOR THE DEPARTED. 
 
 less a purgatorial fire,* but chie% the witli.dra.'SEaLajid 
 absence o f thejoresence of God.t 
 
 .4. Fourthly, it bas been maintained — and here 
 
 it should be noted that this doctrinal aspect of the 
 
 . S^/1 subject is not contrarient to the last — that the work 
 
 \ of cleansing the soul between the day of death and the 
 
 I day of the general judgment, is a cleansing by a pro- 
 
 * Klee, a modern and very distin- 
 guished German Roman Catholic 
 writer on dogma, puts on record the fol- 
 lowing opinion : " Nothing has been 
 decided, as a matter of doctrine, about 
 any or even about the place of purifi- 
 cation after death. So likewise 
 nothing as to the manner. Concern- 
 ing the latter, the Fathers have 
 expressed themselves only pro- 
 blematically and hypothetically, and 
 Doctors and believers have only as- 
 numed a fire as matter of opinion, in 
 which only Ignorance or iLalice, so 
 as to make room for Sarcasm, can 
 find occasion to think of our ordinary 
 fire. Purification, as the act of 
 sloughing-off the imperfection in- 
 grown, as it were, with the soul ; her 
 straining to be fi-ee from all earthli- 
 ncss upon her ; a longing for the 
 sight of God, from which the imper- 
 fections still clinging to her render 
 her unworthy ; a struggle towards 
 the full overcoming of the results of 
 the evil within her, and towards the 
 full life of good desired — this up- 
 stirring of her deepest and inmost 
 
 sense implies fire, that is,Jfifiry^»fi«r- 
 ing sufficient^" — Klee's "Dogmatik," 
 voLii. pp. 429, 430. 
 
 t This opinion appears to be still 
 held by the Orientals. The well- 
 known Russian Catechism " On the 
 Duty of Parish Priests," which is 
 an universal text-book in that empire, 
 is entirely silent regarding purga- 
 tory, but under its sixteenth section, 
 " Concerning Prayer," contains the 
 following: "The injunctions and 
 examples hitherto set forth regard 
 prayers and supplications for the liv- 
 ing, but the priest, as steward of the 
 mysteries of God, ought beside this 
 to pray likewise for the departed, in 
 the hope and faith of the resurrec- 
 tion of those who sleep. Of this we 
 have certain assurance, both from 
 Scripture, and also from Christ's Holy 
 Church in apostolical and primitive 
 times." In many parts of the East- 
 ern Church it has been customary to 
 offer the holy sacrifice on behalf of 
 the faithful departed every Satur- 
 day. 
 
THE DOCTRINE OF PURGATORY. 109 
 
 _^gressive _ saJiGtification, and there is no pain in the 
 process. 
 
 These being the four leading current opinions, it 
 will now be well to refer to certain specific statements 
 of distinguished early Christians. 
 
 St. Clement of Alexandria thus writes : " We hold 
 that fire purifies not flesh but sinful sonls ; speaking 
 not of that all- devouring and common fii-e, but of that 
 discriminating fire which penetrates the soul passing 
 through the fire."* 
 
 Origen declares, less generally, and with a distinct 
 reference to St. Paul's statement : — " Sin in its nature 
 is like to that matter which fire consumes, and which 
 the apostle declares to be built up by sinners, who 
 upon the foundation of Chiist build wood, hay, and 
 stubble, which words plainly show that thej:e_are_^ 
 some_sins so light as to be compared to stubble, in - 
 which when fire is placed it remaineth not long ; that 
 there are others like hay, which the fii-e easily con- 
 sumes, but more easily than it does stubble; and 
 others resemble wood, in which, according to the 
 degree of sinfulness, the fire finds an abundant sub- 
 stance on which to feed. Thus each crime in pro- 
 
 * St. Clem. Alex. Strom., vii. 6, p. 851. 
 
\1 
 
 110 PR AVERS FOR THE DEPARTED. 
 
 portion to its nature experiences a just degree of 
 punishment."* 
 
 Again : ''If, after the forgiveness of sins and 
 the dispensation of the washing of regeneration, we 
 sin, as most of us do, who are not, like the apostles, 
 perfected ; and after, or at the time of this sinning, 
 do such things as befit us, what then awaits us? 
 If, after the foundation, Christ Jesus, thou hast gold, 
 much or little, precious stone, but also wood, hay, 
 stubble, what wonkiest thou shouldest happen to thy- 
 self after thy departure ? "Would you enter into the 
 holies with thy wood, ha}^, and stubble, to defile the 
 kingdom of God ? Or again^ abide in the fii-e for the 
 hay, wood, and stubble, and receive nothing for the 
 gold, silver, and precious stone ? This were neither 
 equitable. What then follows ? To receive first for 
 the wood ? Clearly that the fire consumeth the wood, 
 hay, stubble. For God, a consuming fire, consumed 
 not His own image and likeness, but the wood, hay, 
 and stubble superbuilded. It is manifest that in the 
 first place the fire destroyeth the wood of our trans- 
 gressions, and then returns to us the reward of our 
 good works." -j* 
 
 * Homil. xiv. in Levit., torn. ii. p. 259. 
 
 t Homil. xvi. in Jerem., torn iii. pp. 211, 232. 
 
THE DOCTRINE OF PURGATORY 
 
 I 
 
 Furthermore : '' All must be proved to us as by fire, 
 even as many as desire to return to Paradise, for it is 
 not put on record without a purpose that when Adam < 
 and Eve were expelled therefrom, God placed at the ) 
 gates a fiery sword which turned each way. All 
 must pass through the flame, jwhetherJije_be^tj^.J.olin 
 the Evangelist, whom the Lord so loved as Jo_decla;'e 
 of him to Peter, ' If I will that he tarry, what is 
 that to thee ? follow thou Me.' Some have doubted 
 of his death ; of his passage through the fire we 
 cannot doubt, for lie is in paradise not departed from 
 
 Christ He who possesseth here the fire of 
 
 love will have no reason to fear the fiery sword there. 
 But he shall be tried as silver : I as lead. I shall 
 JjmTn^untiJ^tl^^ j^las_j^x„.nia.iL.ifi. i^^ 
 
 me no silver be found ! I shall be cast down into the 
 lowest pit, and consume away entirely as the stubble. 
 Should any gold or silver be found in me, not for my 
 works, but through the mercy and grace of Christ, 
 bv the ministry of the priesthood, I shall declare, 
 peradventure, 'They that hope in Thee shall not 
 be ashamed.' The fiery sword, therefore, shall destroy 
 iniquity, which is placed in the leaden scale."* 
 
 St. Hilary, in the following passage, plainly sup- 
 
 * Sermon xx. in Psalm cxviii., torn. i. p. 122.5. 
 
1 
 
 112 PRAYERS FOR THE DEPARTED. 
 
 ports the idea set forth in the first of the foiu' concep- 
 tions of purgatory ah-eady noticed : — 
 
 " Since we are to give an account for every idle 
 word, shall we desire the judgment day, in which we 
 must pass the ordeal of that unspent fire, and those 
 heavy penalties for expiating the soul from its sins ? 
 The sword will pass through the soul of Blessed 
 Mary, that the thoughts of many hearts may be 
 revealed. If that vii-gin who could contain God 
 shall come into the severity of the judgment, who 
 shall dare- desire to be judged of God ?"* 
 
 St. Gregory Nazianzen, likewise following St. Paul's 
 statement, declares of those who rejected the penitent : 
 " Let these, if they will, go my way and Christ's; 
 if not, their own. Perchance then they may be 
 baptized with the last baptism, the baptism of fire, 
 the more painful and longer, which devours what is 
 coarse, like hay, and consumes the lightness of all sin." 
 
 Both St. Ephrem the Syrian and St. Jerome 
 clearly had before their minds St. Paul's statement, 
 when they commented as follows : — 
 
 St. Ephrem maintains that ''both the just and the 
 unjust shall pass tlu'ough the fire which is to try 
 thorn, and they shall be proved by it. The righteous 
 
 * In Psalm cxviii. 
 
THE DOCTRINE OF PURGA TORY. 1 1 3 
 
 pass, and the flame is still. But it burneth tlie 
 wicked, and snatchetb. him away."* 
 
 And St. Jerome : " If he whose work was burned 
 and perished shall in truth lose the reward of his 
 labour, but himself be saved, yet not without the 
 trial of fii'e, then he whose work abides, which he 
 built upon the foundation, will be saved without the 
 trial of fire, and so there will be some difference 
 between the salvation of each." f 
 
 St. Augustine hands down the same traditional 
 teaching, pointing out the distinction between the 
 fire of temporary punishment and the fire of hell : 
 '' Cleanse me, Lord, in this life, so that I may not 
 require to pass through that purification designed 
 for those who shall be saved yet so as by fire. And 
 why, but, as the apostle declared, they have built 
 upon the foundation wood, hay, and stubble? If 
 they had built gold and silver and precious stones, 
 they would be safe from both fires, not only from 
 that in which the wicked shall be punished for ever, 
 but likewise from that fire which shall purify those 
 who shall be saved as by fire." 
 
 * "Opera Sti. Ephremi," vol. vi. X Enariat.inTsalmxxxvii., Opera, 
 
 p. 298. torn. iv. p. 295. Vide also Serm. 
 
 t St. Jerom. adv. Jovin. Opera, xxxii., Opera, torn. x. p. 138 ; and De 
 
 torn. ii. p. 360. Octo Dulcit., quaes, torn iv., p. 250. 
 
1 14- PRAVERS FOR THE DEPARTED. 
 
 In his later works lie appears to differ in his 
 explanation of the passage in question. For example, 
 in his treatise '' On Faith and "Works,'' which the 
 Benedictine editors of his works place about the 
 year of our Lord 413, he does not follow his previous 
 interpretation.* So likewise in his latest treatise, " On 
 the City of God," he writes from a different point of 
 view: "After the day of this body imtil the arrival 
 of that last day of condemnation and reward after 
 the resurrection of the bodies, should it be said that 
 in this interval the spirits of the departed endui-e 
 such a fire as they do not feel who had not habits 
 and likings in the life of this body, which require 
 their wood, hay, and stubble to be burned up : but 
 those feel who have carried with them the like worldly 
 tabernacles, whether there only, or here and there, 
 or not there because here, though they experience 
 the fire of a transitory tribulation, rescuing venial 
 offences from damnation by consuming them, I do not 
 condemn because perchance true.-'f 
 
 St. Paulinus of Xola continues the catena of 
 authorities : '' Our God is a consuming fire. The 
 Lord CTant unto me here that both iu me and for me 
 
 c 
 
 * Ang^st De Fide et Oper., c. iv. ; Opera, vol. iv. pp. 28, 29. 
 t De Civitate Dei, xxL 26. 
 
THE DOCTRINE OF PURGATORY. 115 
 
 He be a consuming fire. May my heart burn for me 
 with this fire to life everlasting, lest my soul should 
 burn with it to eternal punishment. For in this fire 
 shall the day of the Lord be revealed, and ihe fire 
 shall try every marl's tuor^Jc, of lohat sort it is. If we 
 dwell in the City of God by those works whereby 
 we become fit for the citizenship of the saints, our 
 work shall not be burned ; and when we pass through 
 the ordeal, that sagacious fire will enclose us with no 
 severe heat of punishment ; but as if we were com- 
 mended to its care it will play around us with a kind 
 caress, so that we may in truth declare, We have gone 
 through fire and water, and Thou hast hrought us into 
 a place of resty* 
 
 St. Cyprian appears very plainly to have held the 
 existence of a place of purgation, and to have used 
 arguments founded on the same, both in his doctrinal 
 and practical teaching, f He expresses his belief in 
 the fact that sinners ^dll have to undergo punishment 
 
 * Epistolas xxviii. (ad Sever.), sins will have to be atoned for; the 
 
 vol. i. p. 176. Paris, ]685. last-mentioned, St. Gregory of Nyssa, 
 
 t St. Jerome, St. Clirysologus, St. appears to dwell rather on the work 
 Paulinus, and St. Gregory of Nyssa, of the general than on the particular 
 agree, more or less, with St. Cyprian, judgment, as determining the doom 
 as to his general opinion, hut difler of each indi\idual soul, which ho 
 in details. The first-mentioned refers declares must suffer sharp punish- 
 to a prison, in which the very smallest ment before entering into joy. 
 
 i2 
 
ii6 PR AVERS FOR THE DEPARTED. 
 
 in the world to come, and as by fire, contrasting sucli 
 suffering hereafter with the pangs of the martyrs on 
 earth whose sorrows and pains have, as he maintains, 
 sufficed to purge away the stain of their sins. For 
 those whose sins in theii' time of probation have not 
 been duly atoned and suffered for, he holds ''there is 
 a prison-house, and none shall go forth from it until 
 the uttermost farthing has been paid."* Elsewhere 
 the same father speaks of waiting until the day of 
 judgment in a state of suspense ; and in another place 
 of a sharp and severe punishment to be endured at 
 or immediately before that great da3^ 
 
 The above are some few out of many passages in 
 the Fathers in which Purgatory is mentioned or con- 
 sidered. They will be seen, when compared with 
 later official statements of the Western Chui'ch, to 
 be less definite, but not at all inconsistent with the 
 generally-received and carefully-defined faith of Latin 
 Christians. 
 
 What this amounted to in the floating opinion and 
 common belief of people during the middle agesf 
 may be summed up in the following propositions : — 
 
 * Epist. Iv. ad Anion. ' riously founded upon special revela- 
 
 + With if'gaid to certain details of tions to the saints and their visions. 
 
 the faith of Homan Catholics concern- These, taken witli conciliar decisions 
 
 ing Purgatory, they have hetn noto- and nniversully-rcccived traditions, 
 
THE DOCTRINE OF PURGATORY. 
 
 1. It is alien to the faith of Catholics to deny that 
 there is a Purgatory, for the cleansing and purifying 
 
 of course, are of due value and im- 
 portance. But great authorities have 
 ever urged such to be considered and 
 received with circumspection and 
 care. The cautious statements of the 
 Tridentine Fathers are a sufficient 
 evidence of this. The following 
 remarkable statement from the 
 '' History of the Venerable Bede " — 
 to take one well-known specimen — 
 was very popular during the middle 
 ages in England, and did much 
 to give definiteness to the ordinary 
 conception of Purgatory. Bellar- 
 mine, in his book, "De Gemitu 
 Columbae," quotes it at length, in 
 conjunction with others of a similar 
 character, but even more remarkable, 
 and declares his firm belief that it 
 has pleased God sometimes to raise 
 his servants from the dead, and to 
 send them to announce to the living 
 what they have really beheld. The 
 narrative is thus recorded : "A 
 pious father of a family in Northum- 
 berland died after a long illness in 
 the early part of a certain night; but, 
 to the great terror of those who 
 watched by his corpse, came to life 
 again at the dawn of the following 
 day. All but his faithful and affec- 
 tionate wife fled at the sight of him, 
 and to her he communicated, in the 
 most soothing terms, the peculiar cir- 
 cumstances of his case — that he had 
 indeed been dead, but was permitted 
 to live again upon earth, though by 
 no means in the same manner as 
 
 before. In short he sold all his pro- 
 perty, divided the produce equally 
 between his wife, his children, and 
 the poor, and then retired to the 
 monastery of Melrose. He there 
 lived in such a state of unexampled 
 mortification, as made it quite evident 
 that he had seen sights, whatever 
 were their nature, which no one else 
 had been permitted to behold. He 
 declared that one whose aspect was 
 as of light, and his garment glister- 
 ing, conducted him to a valley of 
 great depth and width, but of im- 
 measurable length, one side of which 
 was dreadful beyond expression be- 
 cause of its burning heat, the other 
 as horrible and unendurable for its 
 no less intolerable cold. Both weit 
 filled with the souls of men which 
 seemed to be tossed, as by the fury of 
 a tempest, from one side to the other ; 
 for being quite unable to endui-e the 
 heat on the right hand, the miserable 
 wretches kept throwing themselves 
 to the opposite side into the equal tor- 
 ment of cold, and thence back again 
 into the raging flames. He thought 
 reasonably enough that this must 
 have been hell, but his guide answered 
 to his thought that it was not so. 
 This valley, declared the guide, is the 
 place of torment for the souls of those 
 who, delaying to confess and expiate 
 their sins, have at length in the 
 article of death had recourse to 
 penance, and so have died. These, 
 at the day of judgment, will all be 
 
ii8 
 
 PRAVERS FOR THE DEPARTED. 
 
 of the souls of the faithful who depart hence in a 
 state of grace. 
 
 2. Holy Scripture has nowhere expressly deter- 
 mined anything as to the locality of Purgatory. 
 However, the probable opinion is that the place is 
 twofold: one in close proximity to where the lost 
 are punished, in which, in ordinary cases, the just 
 are purged, and with the same fire as that by which 
 the wicked suffer ; another by dispensation in divers 
 places, some here and some there, and not according 
 to the ordinary rule. 
 
 3. In Purgatory there is a twofold pain* — one of 
 
 adniittedinto the kingdom of heaven, 
 hy reason of their confession and 
 penance, late as they were. But, in 
 the meanwhile, many of them may 
 ho assisted and liberated before that 
 day by the prayers, alms, and fastings 
 of those living, particularly by the 
 holy sacrifice of the mass." 
 
 This vision, or subjects founded 
 upon it, was frequently depicted on 
 the walls of our old churches. There 
 is scarcely a county in England- 
 thanks to the efficient labours of the 
 various local Architectural and 
 Archaiological Societies, by way of 
 preservation of such records— in 
 which ancient memorials of the 
 religion and piety of our Catholic 
 forefathers do not exist. 
 
 * "It is true," wo read in a re- 
 cently published book, issued by 
 
 high Roman Catholic authority in 
 England, "that the overflowings 
 love of God bestows upon the souls in 
 purgatory a happiness beyond ex- 
 pression great : but then this happi- 
 ness does not in the least degree 
 diminish the pain, rather the pain is 
 constituted by this love finding itself 
 impeded : the more perfect the love 
 of which God makes the soul capa- 
 ble, the greater the pain. In this 
 manner the souls in purgatory at 
 the same time experience the great- 
 est happiness and the most exces- 
 sive pain, and one does not prevent 
 the other." — Treatise on Furgatoryy 
 by St. Catherine of Genoa, edited 
 by Archbishop Manning, chapter 
 xiv. A similar idea is expressed in 
 the following extract from the Oxford 
 Prize Poem of 1854 :— 
 
THE DOCTRINE OF PURGATORY. iig 
 
 loss, inasmuch as the Divine Vision is delayed ; and 
 one of sense, inasmuch as the souls are punished 
 with corporeal fire. 
 
 4. Venial sin, that is, all sin that can co-exist with 
 grace in the soul, is expiated by the pains of Pur- 
 gatory, not simply as to its punishment, but also as 
 to its guilt. 
 
 5. The purgatorial fii-e frees from the liability to 
 that punishment under which sin lays the sinner. 
 A person is loosed from a debt who pays it. 
 
 6. One venial sin receives, as it requires, a longer 
 purgation and punishment than another, as being 
 a greater di-awing to the creature than that other. 
 This difference in the value and punishment of 
 veoial sins has been set forth by St. Paul in his 
 threefold distinction of (a) wood, (/3) hay, and 
 (-y) stubble. Of these the wood remains longest in 
 the fire before it is consumed, the others being 
 burnt more quickly. 
 
 " Then slumbering souls, muthought, Seeing bright gleams that flashed 
 
 in weird repose, through golden bars, 
 
 Within the flowery groves of Para- Outcried in tones of sioectest agony— 
 
 dise, ' Lord, good and merciful, how long ? 
 
 Hearing the ripples of the Stream how long?' " 
 
 of Life, — Marfy)-s of Vienne and Lyons. 
 
 And distant harpings round the third edition (London, 1866), j). 
 
 Eternal Throne, 16, 
 
I20 PRAYERS FOR THE DEPARTED. 
 
 7. Severity of punisliment in Purgatory corre- 
 sponds to the greatness of the sin ; length of purifica- 
 tion corresponds to the hold which the sin has upon 
 the subject of it. 
 
 So much for the general faith of the Western 
 Churches during the middle ages. 
 
 The present doctrine of the Greek Church re- 
 garding the departed and their state appears to be in 
 perfect consonance with that which the ancient Greek 
 fathers taught, and, in many important particulars, 
 not essentially diverse from that received in the West. 
 It is set forth in their ordinary manuals of prayer, in 
 catechisms and guides for the priesthood, and is 
 embodied in the current practices, all more or less 
 similar, of the Oriental communions. The following 
 extract is taken from the Si/nodiis Bethlchemitica, 
 published in Paris in the latter part of the seven- 
 teenth century. It forms chapter xviii. of the autho- 
 rized and most important Oriental Confession of Faith 
 of the last three hundred years : — 
 
 "We believe that the souls of the deceased are 
 either in rest or in torment, because immediately they 
 have left their bodies they are borne to the place of 
 joy or of sorrow and lamentation ; although they do 
 not yet receive the completion of theii- happiness or 
 
THE DOCTRINE OF PURGATORY. 121 
 
 misery. At the general resurrection, however, when 
 the soul shall again be united to its own body, in 
 which it had behaved itself well or ill, then every one 
 shall receive the completion of happiness or misery. 
 But such as have not despaired on account of their 
 deadly sins with which they have defiled themselves, 
 and have begun their repentance for them in this life, 
 but have not here brought forth works meet for re- 
 pentance, that is to say, poured out tears of sorrow 
 for sin, watched and prayed upon their knees, afflicted 
 themselves, relieved the poor, showed forth their love 
 to God and to iheir neighbour by their works, Avhich 
 the Catholic Church from the beginning has rightly 
 called satisfaction ; these and such souls as these, we 
 believe, are carried to Hades, and there sustain the 
 just punishment due to their sins, but know that by 
 the goodness of God they shall be delivered from 
 them by the prayers of the priests and the alms of 
 each of their relations ; and to this nothing contri- 
 butes more than the unbloody sacrifice, which each 
 person particularly offers for his relations, and which 
 the Catholic Church daily offers for all. But we 
 know not the time of this deliverance, only we 
 know and believe that they shall be freed from 
 their pains before the general resurrection and 
 
122 PRAFERS FOR THE DEPARTED. 
 
 universal judgmeut, but when that shall be we know 
 not." 
 
 A statement of considerable authority, somewhat 
 later in date, drawn up by Chiysanthus, Patriarch of 
 Jerusalem, a.d. 1718, in conjunction with Jeremiah, 
 Patriarch of Constantinople, and Samuel, Patriarch of 
 Alexandi'ia, contains a more distinct set of negations 
 than the decree of the Synod of Bethlehem. It 
 stands thus : — 
 
 " As for the purgatorial fire, inven ted by the, 
 / Papist s to command the pm-ge of the ignorant, we 
 \ will by no.means hear^of -it; For it is a fiction and 
 ' a doting fable, invented for lucre and to deceive the 
 simple ; and in a word has no existence but in the 
 imagination. There is no appearance nor mention of 
 it in the Sacred Scriptui-es or Holy Fathers, what- 
 soever the authors or abettors of it may clamour to 
 the contrary. But we say that the benefactions and 
 r \i.6[j sacrifices, the alms and prayers of the church 
 \and-lier priests for the dead, are i\\Q things that 
 y^eatly profit them, and not the purgatorial fire, 
 J whicji- does- net bj"-imy-4neans anywhere exist. For 
 ^these relieve the pains which the souls endure in aap, 
 as is plain from the centurion whose son our Lord 
 healed at the centurion's petition, and from the 
 
THE DOCTRINE OF PURGATORY. 123 
 
 paralytic wliom He recovered by a double cui'e for 
 the faitb of those tliat brought him to Him, and 
 might be proved by a thousand other instances as 
 clear as the sun." — Anmer to the Proposals of the 
 Nonjurors^ by Chrysanthus, Patriarch of Jerusalem, 
 April 12, 1718. 
 
 But to return to the action and utterances of 
 the Western Church. What was done and decreed 
 regarding Purgatory at the Council of Trent now 
 demands consideration. In the ninth and last session 
 under Pope Pius lY., which began on the 3rd and 
 ended on the 4th day of December, 1563,* there 
 passed a " Decree touching Purgatory," remarkable 
 for its extreme moderation. 
 
 It stands as follows : '' Whereas the Catholic 
 Church, instructed by the Holy Spu-it, has from the 
 sacred writings and ancient traditions of the Fathers, 
 taught in sacred councils, and very recently in this 
 
 * It should here be especially Latin and English in the spring of 
 
 noted that the Forty-two Articles of the year following — some time prior 
 
 Cranmer were set forth a.d. 1553. to the passing of the Tiidentine 
 
 They do not appear ever to have Decree quoted above. It is abso- 
 
 received the sanction of Convocation, lutely certain, therefore, that the 
 
 nor were they largely signed by the statements in Article xxii. of the 
 
 clergy. Archbishop Parker revised Thirty-nine Articles could not have 
 
 them in 1562, and, thus revised, in been directed against that decree, but 
 
 their Latin form, they were subsciibed onlj- against popular and erroneous 
 
 by both Houses of Convocation in notions of Purgatory then current iu 
 
 that year. They were printed in England. 
 
124 PRAYERS FOR THE DEPARTED. 
 
 oecumenical synod, that there is a Purgatory, and that 
 the souls there detained are relieved by the suffrages 
 of the faithful, but chiefly by the acceptable sacrifice 
 of the altar; the holy synod enjoins on bishops that 
 they diligently strive that the sound doctrine con- 
 cerning Purgatory, delivered by the Holy Fathers and 
 Sacred Councils be believed, held, taught, and every- 
 where proclaimed by the faithful in Christ. But let 
 / the more difficult and subtle questions, and those 
 which tend not to edification, and from which for the 
 most part there is no increase of piety, be excluded 
 from popular discourses before the uneducated multi- 
 
 \ 
 
 tude. In like manner such things as are uncertain,* 
 or which labour under an appearance of error, let 
 
 * Some modern teaching amongst hindrance to reunion. This has been 
 Roman Catholics, more especially well pointed out by the late Dr. Lin- 
 certain opinions put forth in England, gard, Mr. Edward Price, of the Sar- 
 are judged both by authority and the dinian Chapel, Lincoln's Inn Fields, 
 learned, to bo out of harmony -with and by others. The following hymn 
 the wise suggestion of the text above. from the pen of the late Rev. F. W. 
 Private explanations, additions, and Faber, D.D., Superior of the London 
 hypotheses with regard to Purgatory, Oratory, contains several propositions 
 set forth as a portion of the deposit and statements, some of which are not 
 of faith, are a stumbling-block to of faith, and yet have been put forth 
 many on the Roman Catholic side of as if they were, without either caution 
 the wall of separation, and become a or explanation : — 
 
 I. 
 " O turn to Jesus, ]\rothcr I turn. 
 
 And call Him by His tenderest names ; 
 Pray for the holy souls that burn 
 
 This hour uniid the cleansing llames. ["Ah ! 
 
THE DOCTRINE OF PURGATORY. 125 
 
 tliem not allow either to be made public or discussed. 
 But those things which tend to a certain kind of 
 
 " Ah ! they have fought a gallant fight ; 
 In death's cold arms they persevered ; 
 And after life's uncheering night 
 The harbour of their rest is neared. 
 
 III. 
 " In pains beyond all earthly pains, 
 
 Favourites of Jesus ! there they lie, 
 Letting the fire wear out their stains, 
 And worshipping God's purity. 
 
 IV. 
 
 " Spouses of Christ they are, for He 
 Was wedded to them by His blood ; 
 The faithful cross their trysting-tree, 
 Their marriage-bed its hallowed wood. 
 
 V. 
 
 " They are the children of thy tears 
 Then hasten, Mother ! to their aid ; 
 In pity think each hour appears 
 An age while glory is delayed. 
 
 VI. 
 
 " See, how they bound amid their fires, 
 While pain and love their spirits fill ; 
 Then with self-crucified desires 
 
 Utter sweet mm-murs, and lie still. 
 
 VII. 
 
 " Ah me ! the love of Jesus yearns 
 O'er that abyss of sacred pain, 
 And as He looks His bosom burns 
 With Calvary's dear thirst again. 
 
 vm. 
 " Mary ! let thy Son no more 
 
 His lingering spouses thus expect ; 
 God's children to their God restore. 
 
 And to the Spirit His elect. [''Pray 
 
126 
 
 PRAYERS FOR THE DEPARTED. 
 
 curiosity or superstition, or wliich savour of filthy 
 lucre, let tliem prohibit as scandals and stumbling- 
 blocks of the faithful. And let the bishops take care 
 that the suffrages of the faithful Avdio are living, to 
 wit, the sacrifices of masses, prayers, almsgivings, and 
 other woiks of piety which have been wont to be 
 
 " Pray, then, as thou hast ever prayed ; 
 Angels and souls, all look to thee : 
 God waits thy prayers, for He hath made 
 Those prayers His law of charity. 
 
 " turn to Jesus, Mother ! turn, 
 
 And call Him by His tenderest names ; 
 Pray for the holy souls that burn 
 
 This hour amid the cleansing flames." 
 
 " The writer here," remarks an 
 acute and learned Anglican critic, the 
 late Dr. Neale, " in a book intended 
 for what he considers a missionary 
 country, and whei'e therefore the truth 
 should be stated with all the caution 
 possible, and that which is matter of 
 opinion carefully distinguished from 
 that which is matter of faith — in- 
 trudes two uncertain points, uncer- 
 tain I mean according to the teaching 
 of his own school. The first is that 
 the pains of Purgatory are necessarily 
 and certainly great beyond all earthly 
 pains. This is an open question amongst 
 Roman theologians. St. Bonavcntui-a, 
 for instance, teaches that though there 
 are pains in that place greater 
 than any earthly agonies, jet there 
 also are pains less than any earthly 
 
 affliction. Again, the Oratorian as- 
 sumes that there is real and true fire 
 in Purgatory. Yet this was stiictly 
 denied by the Greeks at Florence, 
 and, in consequence of their senti- 
 ments, left an open question there 
 and also at Trent. Again, the dura- 
 lion of Purgatory is a perfectly open 
 question in the Roman Church. Some 
 have believed it, in many instances, 
 to extend to the end of the world. 
 Others, as Dominic Soto, have held 
 that in general it did not last more 
 than ten or twenty years. Yet a 
 precise, dogmatic, matter-of-faith 
 belief is now thrust by Rome on her 
 converts, in almost all these particu- 
 lars." — Neale s " Lectures on Church 
 Difficulties," pp. 194, 195, Loudon, 
 1S.52. 
 
THE DOCTRINE OF PURGATORY. 127 
 
 performed by tlie faithful for the other faithi'ul 
 departed, be piously and devoutly performed, ac- 
 cording to the institutes of the church, and that 
 what things soever are due on their behalf from the 
 endowments of testators, or in other way, be dis- 
 charged not in a negligent manner, but diligently and 
 accurately by the priests and ministers of the church, 
 and others who are bound to render this service." 
 
 In the sixth session of the same council, at which 
 the doctrine of justification had been under the con- 
 sideration of the fathers assembled, the thirtieth 
 canon, formally accepted and passed, stands thus : — 
 
 " If any one shall declare that after the grace of 
 justification received, unto every penitent sinner the 
 guilt is so remitted, and the penalty of eternal punish- 
 ment so blotted out, that thei'e remains not any penalty 
 of temporal punishment to be discharged either in 
 this world or in the next in Purgatory, before the 
 entrance of the kingdom of heaven can be laid oj)en, 
 let him be anathema." 
 
 In the twenty-second session, held on September 
 17th, 15G2, touching the Sacrifice of the Holy 
 Eucharist, the following was set forth with regard 
 to the mass being propitiatory as well for the dead 
 as for the living : — 
 
128 PRAYERS FOR THE DEPARTED. 
 
 " Inasmuch as in this divine sacrifice, which is 
 
 performed in the mass, that same Christ is contained 
 and immolated in a bloodless manner, who once 
 offered himself in a bloody manner on the altar of 
 the cross ; the holy synod teaches that this sacrifice 
 is truly propitiatory, and that by means thereof this 
 is eflected — that we obtain mercy and find grace in 
 convenient aid, if we di-aw nigh unto God, contrite 
 and penitent, with a true heart and upright faith, 
 with fear and reverence. For the Lord, appeased by 
 the oblation thereof, and granting the grace and gift 
 of penitence, forgives om* heinous crimes and sins. 
 For the victim is one and the same, the same now 
 offering by the ministry of priests, who there offered 
 HimseK on the cross, the manner of offering alone 
 being different. The fruits, indeed, of which obla- 
 tion, of that bloody one to wit, are most plentifully 
 received through this bloodless one ; so far is this 
 latter derogatory in any manner from that former. 
 Wherefore, not only for the sins, punishments, satis- 
 factions, and other necessities of the faithful who are 
 alive, but also for those who are departed in Chi'ist, 
 and who are not as yet fully purified, it is rightly 
 offered, agreeably to the tradition of the apostles." 
 Here, then, are those carefully dra^vn up and 
 
THE DOCTRINE OF PURGATORY. 129 
 
 authoritative statements of the Eoman Church which 
 set forth all that is to be received by her members as 
 of faith regarding the doctrine of Purgatory.* The 
 
 * The following is the opinion of 
 Cardinal Fisher, Bishop of Roches- 
 ter : — 
 
 " No orthodox person now doubts 
 whether there he a Purgatory, of 
 which, however, among the ancients, 
 there was no ujcntion, or the very 
 rarest. Nay, to thi.s day the Greeks 
 do^ not believe in Purgatory. Let 
 who will read the commentaries 
 of the ancient Greeks, and he will 
 find no discourse, as I think, or the 
 most infrequent, of Purgatory. Nor 
 did the Latins all at once, but by 
 degrees, conceive the truth of this 
 matter. . . . Since, then, Pur- 
 gatory was so late in being known 
 and admitted by the Church Univer- 
 sal, can any man wonder that of a 
 practice connf cted with the belief of 
 it, there was no instance to be found 
 in the early ages of the church ?" — 
 Assert. Luther. Confut., art. xviii. 496. 
 
 And the following of Barnes, the 
 celebrated Benedictine writer: — 
 
 " Punishment in Purgatory is a 
 matter of human opinion, which 
 cannot be satisfactorily deduced either 
 from Scripture, the Fathers, or the 
 Councils, nay (with deference to 
 better judgments), the opposite opi- 
 nion was more agreeable to them." — 
 Oath. Rom. Facif., sec. 9, Paralip. c. p. 
 130. 
 
 Christopher Davenport, tlie Fran- 
 
 ciscan, thus writes in his "Problem," 
 No. xxxvii. : — 
 
 " Concerning Purgatory, the older 
 writers amongst them [members of 
 the Church of England] allowed it, 
 as is clear from Fox speaking of 
 Latimer. Nor did Latimer absolutely 
 deny it. I am not, however, engaged 
 upon an inquiry into the opinions of 
 individuals, having shown what is 
 defined in the Anglican Confession ; 
 where, as I said, not the use of the 
 church, but an abuse calumniously 
 imputed to her, is condemned. On 
 this point, we, on our side, shall have 
 entire agreement with the Anglican 
 Confession, if only men," as they 
 ought to do, will weigh its statements 
 in a spirit of zeal, not for party but 
 for truth." — Paraphrastica Expositio 
 Articulorum Confcssionis Ayigliem [in 
 loco) . 
 
 As explaining the apparent diver- 
 gence of opinion amongst ancient 
 Christian writers, the following para- 
 graph from Dr. Newman's celebrated 
 "Essay on Development" may be 
 put on record: "As time went on, 
 the doctrine of Purgatory was opened 
 upon the apprehension of the Church, 
 as a portion or form of penance for 
 sinscommitted after baptism." — Chap, 
 viii. sec. i. p. 417- 
 
 The late " Cardinal "Wiseman, 
 when consulted by one who related 
 
130 
 
 PRAYERS FOR THE DEPARTED. 
 
 more attentively they are examined, the more evident 
 will it appear that it is not against such as these that 
 any protest was raised by our forefathers in the 
 sixteenth century, when the Doctrina Romanensium 
 was condemned ; but through certain popular mis- 
 conceptions or exaggerations of the doctrine,* which 
 existed and wrought mischief, and certain of which 
 are not altogether unknown in some places even at 
 the present time.f 
 
 For when we pray, " Lord, Thy kingdom come," 
 we may reasonably believe of the subjects of the New 
 Creation that, as the apostle declares, at the liame of 
 
 the fact to me " — writes Dr. Pusey, 
 in his *' Eirenicon," p. 197 (London, 
 1865) — "after taking a day to reflect, 
 stated that the helief that there would 
 be suffering in the Day of Judgment 
 would satisfy the [Roman Catholic] 
 doctrine of Purgatory." 
 
 * See " Tracts for the Times," No. 
 90 (third edition), pp. 23—28. London, 
 Kivingtons, 1841. 
 
 t In Ireland and in other countries 
 societies have been founded during 
 the present century for the relief of 
 the souls in Purgatory, in which there 
 has been that kind of traffic in 
 masses and prayers condemned by 
 the Council of Trent, and sometimes 
 repudiated by authority. In the 
 year 1806 a Eocicty existed at Dublin 
 under the patronage of Mary and 
 Joseph, in which, in return for cer- 
 
 tain sums of money paid to the direc- 
 tors of it, a kind of cheque was given, 
 duly numbered and signed, with a 
 representation of the " Eye of God " 
 on the top, and a symbol of the 
 Blessed Trinity below, assuring to 
 the person holding it certain indul- 
 gences and benefits either for himself 
 or his departed friends. It is but fair 
 to add that Dr. Doyle, Roman Catho- 
 lic Bishop of Kildare, stated before a 
 committee of the House of Lords 
 that this society was mainly origi- 
 nated by Dublin tradesmen, and was 
 not authorized by the bishops of that 
 communion. A Roman Catholic friend, 
 exceedingly well-informed, however, 
 asserts that many such societies still 
 exist, and are tolerated, at all events 
 in some of the dioceses of England, 
 at the present day. 
 
THE DOCTRINE OF PURGATORY. 131 
 
 Jesus every knee shall bow, not only in heaven and 
 in earth, so is it also with those under the earth-rri;he 
 dead in Christ in the hidden place of their abode. 
 The latter will all adore Him as their Eedeemer, for 
 it is only because of His most precious bloodshedding 
 that their pui-ification surely continues, and is being 
 duly completed. For the blood of Jesus Christ 
 cleanses us from all sin. When, therefore, St. Paul 
 speaks of the work which has been commenced in 
 the baptized being continued and carried on to the 
 day of Christ, it is evident that its progress is not in 
 the smallest degree stayed by death, but advances in 
 due course after death, until "the great day of the 
 Lord," which is, as we koiQWj the day of the generaL 
 judgm£;ntr So that it is impossible to avoid the 
 inevitable conclusion that the work of cleansing and 
 preparation continues, and is completed after the 
 separation of soul and body. And this, of course, 
 is in perfect accordance with the teaching of om- 
 Blessed Saviour Himself. "Whosoever speaketh a 
 word against the Son of Man," He declared, "it 
 shall be forgiven him: but whosoever speaketh 
 against the Holy Ghost, it shall not be forgiven 
 him, neither in this world, neither in the world to 
 
 K 2 
 
 ^ 
 
 ^ 
 
132 PRAYERS FOR THE DEPARTED. 
 
 come."* And again, referring to the interval be- 
 tween death and judgment, our Lord spoke of a 
 prison-house, whence men should not be released 
 until of the debt due they had paid the uttermost 
 farthing. "I* In the life beyond the grave, therefore, 
 it is clear that there is progress and retrogression, 
 forgiveness of past transgressions and its opposite. 
 Surely numbers of ordinary Christians enter upon 
 that life in a state which sorely needs pardon, cleans- 
 ing, and due preparation for an eventual entry into 
 heaven. For perfect remission of sins, and the 
 blotting out of all their stains and consequences, 
 involves a complete purification by God's favour, 
 in God's time, and in God's mode. 
 
 Do the formal statements of the Council of Trent 
 — i'lken literally, and independent of modem gloss, 
 and the fantasies of fervent fanatics — involve or 
 imply more than this ? A ready negative will be 
 the fair and faithful answer of not a few. 
 
 ♦ St. Matthew xii. 32. f St. Matthew xviii. 23—35. 
 
CHAPTER X. 
 
 THE PEACTICE OF PRAYING FOR THE DEPARTED OBSCURED 
 IN THE SIXTEENTH CENTURY. 
 
 "l/TANY of God's most precious and valuable gifts, 
 whether temporal or spiritual, are not only 
 liable to abuse, but are abused. Memory, free will, 
 understanding, food, raiment, drink, the gift of 
 speech, freedom, authority, power — each in its turn 
 comes under this category. And so it is with divine 
 graces and donations bestowed in the Church. All 
 the baptized do not use these aright and duly. Some 
 men grievously abuse them. And what men do, as 
 individuals, that same corporations of men sometimes 
 effect. Both history and experience have taught us 
 as much, melancholy as it is to contemplate the 
 lesson. 
 
 Now it is asserted, and commonly believed, that no 
 practical evil existing in the Western Church during 
 the latter part of the fifteenth and the early part of 
 
13+ PRAYERS FOR THE DEPARTED. 
 
 the sixteenth centuries, had greater influence in 
 bringing about the irreligious divisions and separa- 
 tions which were effected later, and exist still, than 
 the sale of indulgences. 
 
 John Tetzel, a Dominican monk, the son of a gold- 
 smith at Leipsic, was appointed by Albert, Archbishop 
 of Mentz, to farm the most liberal indulgences, which 
 his Grace had been commissioned by Pope Leo X. 
 to dispense and dispose of ; and he did his work well. 
 It was an unclerical office, but profitable ; and the suc- 
 cessful working of it would, from a temporal point of 
 view, eminently benefit both Ai'chbishop and Pope. 
 Tetzel claimed to possess the power to absolve, not 
 only from ecclesiastical censures, but likewise from 
 all sins, enormities, and transgressions, however 
 terrible in their character and numerous ; and even 
 from those of which the Pope alone — as was com- 
 monly taught — could take cognizance. He declared 
 that by virtue of his office and delegated privileges 
 he had full and absolute power to release from all the 
 punishments of purgatory ; altogether independent of 
 the parish clergy, he gave permission to frequent the 
 sacraments; he promised, in the Pope's name, to 
 those who were liberal in the pui-chase of his in- 
 dulgences, that the gates of hell should bo for ever 
 
PRACTICE IN THE SIXTEENTH CENTURY. 135 
 
 closed against them, and that the doors of everlasting 
 happiness should be infallibly opened at their decease. 
 His mission for a while was a success. But, opposed 
 by Luther and others, in due coui-se its very success 
 brought disaster and schism upon the whole Western 
 Church. A small spark kindled a great fire. This 
 is not the occasion to trace a great result from a 
 comparatively trifling cause ; but as the result was 
 most sensibly experienced in the Church of England 
 as well as elsewhere, the immediate cause may not 
 improperly be here put on record. 
 
 In our own country, from the early part of the 
 fourteenth century, the same kind of indiscreet traffic 
 had been openly and largely carried on, mainly by 
 the spiritual sons of St. Dominick. Sometimes the 
 interests of one religious order were cleverly played 
 off against those of another. When the Dominicans 
 lost favour at Eome, for any cause, reasonable or 
 unreasonable, the Augustinians were appointed to 
 carry on the work. When these latter failed or 
 faltered in doing it efficiently, the religious of the 
 white scapular were ready to supplant them. So that 
 the indulgences were duly and regularly disposed of, 
 and the Pontifical exchequer replenished, it was no 
 great matter who Were the actual instruments of their 
 
136 PRAYERS FOR THE DEPARTED. 
 
 sale. It is but fair to remark, however, that, both at 
 home and abroad, several influential and pious 
 members of both orders had from time to time opened 
 their eyes to the turpitude of this disgraceful traffic 
 and done something to discountenance it. Hence the 
 opinion of the more thoughtful and religious amongst 
 the people in general came to be such as that the sale 
 of indulgences was disparaged and discountenanced, 
 if not condemned.* 
 
 T^o such extensive changes as were effected under 
 Henry YIII. and his illegitimate daughter, Elizabeth, 
 could have been carried out had not corruptions 
 existed of a nature such as to have practically eaten 
 out the religion of the main body of the people, 
 who, with only a few exceptions, passively witnessed 
 the steady progress of Change and the triumphant 
 success of Eobbery."!* The monks of the Charter- 
 house in London and the Observants at Eichmond 
 
 * The work of reformation which, f.^., as regards disestablish iriont. 
 
 in this and other particulars, the Such a destructive remedy may pos- 
 
 Council of Trent so ably and .judi- sibly cure ten evils ; but it would 
 
 ciously eGfected, ought not to be for- surely originate ninety, 
 gotten. And all the good work ac- f "No other name but that of 
 
 oomplishcd by the Fathers there was * robbery ' can be given to the infa- 
 
 done apart from the dangerous prin- mous acts of spoliation perpetrated 
 
 ciple of destruction, which with some by Henry VI II." — A Neiv View of 
 
 of our modern Anglican apostles is «« Old Subject. Introduction, p. 
 
 just at j'lcscnt greatly in favour — xii. 
 
PRACTICE IN THE SIXTEENTH CENTURY. 137 
 
 and Greenwich were the first to taste the bitter lot 
 of confiscation. The greater monasteries in due 
 course succeeded the lesser in their fall. Slander, 
 Falsehood, and Spoliation wrought wonderful changes. 
 Foul means as well as fair were thought appropriate 
 for the work in hand. One of the main pleas for 
 the suppression of chantries and the confiscation of 
 religious houses was that purgatory was a "vague 
 myth," and masses for the dead were useless "abomi- 
 nations." From this it followed that the founders 
 of chantries, as well as the priests who ministered in 
 them, laboured under a deep religious delusion. Of 
 course it was the interest of Thomas Cromwell 'and 
 his pliant tools to foster and spread this notion ; 
 for, by so doing, precious metals, jewels, vestments, 
 religious houses and lands, could more readily 
 be transferred from their rightful owners to those 
 who so earnestly coveted them. Hence it was that 
 the labours of Tetzel and his less notorious allies in 
 England practically assisted in carrying out the dark 
 designs of an unscrupulous and adulterous king. The 
 hired preachers, sent through the country by Crom- 
 well to prepare the way of the thieves who in due 
 course, for very practical purposes, were to follow 
 them, were enabled to make much capital out of the 
 
138 PRAYERS FOR THE DEPARTED. 
 
 sale of indulgences. The subject was one which 
 pious Sarcasm and holy Buffoonery would of course 
 treat with ease and success. And so it tinned out. 
 "What the English satellites of Cromwell could not 
 effect of themselves, or could only compass in part, 
 was completed -to the satisfaction of theii- employers 
 by the foreign intruders, with their new gospel, loose 
 morals, and most convenient doctrines, from Germany. 
 The chantries were suppressed and destroyed. The 
 houses of God in this favoured land were thrown 
 down with axes and hammers. With deliberation, 
 God Almighty was robbed.* Those who had served 
 the chantries were turned adrift, if pliable and passive, 
 with a small pension ; if the reverse, to beg, to rot, 
 and to die. The proceeds of houses, lands, and pos- 
 sessions were swept up with unnatural greed by king 
 and courtier, willing tool and mushroom baron. And 
 the danger to the State which was thought by some 
 
 * " When ariyihiiiy is giaiitod lor voicu of all History proclaims so loud 
 
 (xod, it is deemed in law to bo granted as the certain unfailing curse that has 
 
 to God ; and whatsoever is granted ])ur3ued and overtaken Sacrilege, 
 
 to His Church, for His honour and the JIakc a catalogue of all the })ros- 
 
 maintcnance of His religion and ser- porous sacrilegious persons that have 
 
 vice, is granted for and to God." — been from the beginning of the world 
 
 Statutes relatiny to the Jicelesuistical to this day, and I believe they will 
 
 and Ekemosymiry InnlUutions of Eng- come within a very narrow compass, 
 
 land, by Archibald J. Stci/liens, bar- and be repeated mucli sooner than 
 
 risler at law. 2 vols, page 1, note 1. tlu;aliihal)ct." — South' s Sermons, "(Jn 
 
 '•There is nothing that the uuitoJ Tlacca lor Divine Worship." 
 
PRACTICE IN THE SIXTEENTH CENTURY. 139 
 
 to exist,* that all the landed property of the kingdom 
 was in a fair way of being swallowed up by religious 
 foundations, \N'as thus efficiently removed. The 
 statute of Mortmain, re-enacted and made more 
 stringent in a future era, successfully prevented the 
 resurrection of the danger. 4 
 
 The last of the Ten Articles — put forth in 1536, 
 and subscribed by the two Houses of Convocation, 
 when the two archbishops, sixteen bishops, forty abbots 
 and priors, and fifty of the second order of the clergy, 
 formally attached their signatures to them — contained 
 the following statement regarding purgatory : — 
 
 " Forasmuch as due order of charity requireth, 
 and the Book of Maccabees and divers ancient doctors 
 plainly show, that it is a very good and charitable 
 deed to pray for souls departed, and forasmuch also 
 as such usage hath continued in the church so many 
 years, even from the beginning, we will that all 
 bishops and preachers shall instruct and teach our 
 people committed by us unto theii* spiritual charge, 
 that no man ought to be grieved with the continuance 
 of the same, and that it standeth with the very due 
 
 * Sir Henry Spolman allows this, knights' foos — ol which 28,000 wore 
 
 who was a fair and faithful writer. in cccltsiastical hands. (" History 
 
 In the reign of Edward I. the whole of Sacrilege," p. 200. London, 
 
 Liiids of Knglund anuninted to 67,000 1353.) 
 
140 PRAFERS FOR THE DERARTED. 
 
 order of charity for a Christian man to pray for souls 
 departed, and to commit them in our prayers to God's 
 mercy, and also to cause others to pray for them in 
 masses and exequies, and to give alms to others to 
 pray for them, whereby they may be relieved and 
 holpen of some part of their pain : but forasmuch as 
 the place where they be, the name thereof, and kind 
 of pain there, also be to us uncertain by Scripture : 
 therefore this with all other things we remit to 
 Almighty God, unto whose mercy it is meet and 
 convenient for us to commend them, trusting that 
 God accepteth our prayers for them, referring the 
 rest wholly to God, to whom is known their estate 
 and condition; wherefore it is much necessary that 
 such abuses be clearly put away, which under the 
 name of purgatory hath been advanced, as to make 
 men believe that tlu'ough the Bishop of Eome's 
 pardon souls might clearly be delivered out of pur- 
 gatory, and all the pains of it, and that masses said at 
 Scala Coelij or otherwhere, in any place, or before 
 any image, might likewise deliver them from all their 
 pain, and send them straight to heaven ; and other 
 like abuses." 
 
 In the other official and authoritative documents 
 put forth in the eai'ly part of the Eeformation 
 
PRACTICE IN THE SIXTEENTH CENTURY., 141 
 
 period, the same or almost identical teaching is 
 found. 
 
 For instance, in "The ^N'ecessary Doctrine and 
 Erudition for any Christian Man," a revised form of an 
 earlier and similar work entitled " The Institution of 
 a Christian Man," the following passage appears, in 
 which the influence of the movement against indul- 
 gences such as those disposed of by Tetzel is apparent, 
 together with certain theological assertions which are, 
 perhaps, rather bold than accurate : — 
 
 "Here is specially to be noted, that it is not in the 
 power or knowledge of any man to limit and dispense 
 how much, and in what space of time or to what 
 person particularly* the said masses, exequies, or 
 suffrages to be done, should yet (though their intent 
 be more for one than another) cause them also to be 
 done for the universal congregation of Christian 
 people, quick and dead ; for that power and know- 
 ledge afore rehearsed pertaineth only unto God, which 
 knoweth alone the measures and times of His own 
 judgment and mercies." 
 
 The fifteen years which intervened between the 
 issue of the first-named of the abo\-e tractates, and the 
 
 • Compare the explicit doctrine of previouschapter,p. 120, wiLhtheabove 
 the Oriental Chuich set forth in the unsatisfactory and pointless statement. 
 
142 PRAYERS FOR THE DEPARTED. 
 
 formal publication of " The Book of Common Prayer" 
 in 1549, were years in wliich many momentous 
 subjects were frequently ventilated with deep feeling, 
 and not altogether without haste. 
 
 As regards the popular and current notions of 
 purgatory, they underwent a considerable change. 
 Legends and records of supernatural visions — though 
 put on record by such an eminent saint as Bede 
 — were laid aside, without any proper respect for 
 their possible authenticity and probable truth. The 
 writings of the new gospellers from Germany, trans- 
 lated into our mother tongue, were circulated far and 
 wide — for the contagion for change spread steadily — 
 and these were neither choice in language, nor select 
 in argument. Yet they did their work. And this 
 amongst a class — the lower — which had hitherto 
 shown considerable distaste for divers of the reforming 
 propositions. 
 
 In the service for " The Supper of the Lord and 
 Holy Communion, commonly called The Mass," the 
 following formed a part of the canon, occurring 
 immediately before that portion by which the acts 
 of consecration and oblation are effected : — 
 
 "And here we do give unto Thee most high praise and hearty 
 thanks for the wonderful grace and virtue declared in «,11 Thy 
 
PRACTICE IN THE SIXTEENTH CENTURY. 143 
 
 saiuts from the beginning of the world : and chiefly in the glorious 
 and most blessed Virgin Mary, mother of Thy Son Jesus Christ 
 our Lord and God ; and in the holy patriarchs, prophets, apostles, 
 and martyrs, whose examples (0 Lord) and steadfastness in Thy 
 faith, and keeping Thy holy commandments, grant us to follow. 
 We commend unto Thy mercy (0 Lord) all other Thy servants 
 which are departed hence from us with the sign of faith, and now 
 do rest in the sleep of peace : grant unto them, we beseech Thee, 
 Thy mercy and everlasting peace ; and that, at the day of the 
 general resurrection, we and all they which be of the mystical 
 body of Thy Son, may altogether be set on His right hand, and 
 hear that His most joyful voice, Come unto me, ye that be 
 blessed of my Father, and possess the kingdom which is prepared 
 for you from the beginning of the world." 
 
 In this book, though the ancient service of the 
 dead, which had been in use for generations, was 
 mutilated, transposed, and abbreviated, " The Order 
 for the Burial of the Dead " contained the following 
 beautiful and touching suffrages : — 
 
 " We commend into Thy hands of mercy (most merciful Father) 
 the soul of this our brother departed, N. And his body we 
 commit to the earth : beseeching Thine infinite goodness to give 
 us grace to live in Thy fear and love and die in Thy favour ; that 
 when the judgment shall come, which Thou hast committed to 
 Thy well-beloved Son, both this our brother and we may be found 
 acceptable in Thy sight." 
 
 And again : — 
 
 " Almighty God, M^e give Thee hearty thanks for this Thy 
 
144 PRAYERS FOR THE DEPARTED. 
 
 Bervant whom Thou hast delivered from the miseries of this 
 wretched world, from the body of death and all temptation ; and, 
 as we trust, has brought his soul, which he committed into Thy 
 holy hands, into sure consolation and rest. Grant, we beseech 
 Thee, that at the day of judgment his soul, and all the souls of 
 Thy elect, departed out of this life, may with us and we with 
 them, fully receive Thy promises, and be made perfect altogether, 
 through the glorious resurrection of Thy Son Jesus Christ our 
 Lord." 
 
 Then follow three psalms, two of which had been 
 used in the old service, three kyries, and the Lord's 
 Prayer in English, with the following versicles and 
 responses : — 
 
 ''Priest. Enter not (0 Lord) into judgment with Thy servants. 
 
 Answer. For in Thy sight no living creature shall be justified. 
 
 Priest. From the gates of hell. 
 
 Answer. Deliver their souls, Lord. 
 
 Priest. I believe to see the goodness of the Lord, 
 
 Answer. In the land of the living. 
 
 Priest. Lord, graciously hear my prayer. 
 
 Answer. And let my cry como unto Thee." 
 
 To this succeeds a prayer, with which the service 
 concluded, as follows : — 
 
 " Lord, with whom do Hve the spirits of them that be dead, 
 and in whom the souls of them that bo elected, after they be 
 delivered from the burden of the flesh, be in joy and felicity ; 
 grant unto this Thy servant, that the sins which he committed in 
 this world be not imputed unto him : but that he, escaping the 
 
PRACTICE IN THE SIXTEENTH CENTURY. 145 
 
 gates of hell, and pains of eternal darkness may ever dwell in 
 the region of light, with Abraham, Isaac, and Jacob, in the place 
 where is no weeping, sorrow, nor heaviness ; and when that 
 dreadful day of the general resurrection shall come, make him 
 also to rise with the just and righteous, and receive this body 
 again to glory, then made pure and incorruptible. Set him on the 
 right hand of Thy Son Jesus Christ, among Thy holy and elect, 
 that then he may hear with them those most sweet and comfort- 
 able words, Come to me, ye blessed of my Father, possess the 
 kingdom which hath been prepared for you from the beginning of 
 the world. Grant this, wo beseech Thee, merciful Father, 
 through Jesus Christ our Mediator and Redeemer." 
 
 In this book there were likewise a special Introit, 
 Collect, Epistle, and Gospel for the Celebration of the 
 Holy Communion. The Introit was psalm Quemad- 
 modum, previously the Tract of the Mass when the 
 body was present; the Collect contained a definite 
 prayer that '' at the general resurrection in the last 
 day, both we, and this our brother departed, receiving 
 again our bodies, and rising again in Thy most 
 gracious favour, may, with all Thine elect saints, 
 obtain Thine eternal joy ; " and the Epistle and 
 Gospel were those used of old — the former in the 
 first mass of the Salisbury rite when the body was 
 present, the latter in the mass for Tuesday.* Thus, 
 notwithstanding changes and curtailments, and the 
 
 * Vide Appendices, Nos. I., II., and III. 
 L 
 
146 PRAYERS FOR THE DEPARTED. 
 
 substitution, under Calvin's evil influence, of the 
 term "elect" for the "faithful," there was an 
 evident desire that the article of the creed " I believe 
 in the communion of saints" should still remain a 
 reality ; and that the living should continue, as had 
 been the case from the very days of the apostles 
 themselves, to pray for those departed this life in 
 God's faith and fear, and to commend their souls to 
 the care and pity of a loving and all-merciful God. 
 
 But the promoters of change and innovation — 
 many of them sceptics in their principles— remained 
 dissatisfied and restless. And these qualities were 
 still further stirred up with eminent success, as 
 well by certain unctuous and immoderate fanatics at 
 home, as by the mischievous influence of Calvin's 
 " Institutes " and the less learned writings and mani- 
 festoes of his followers abroad. Peter Martyr and 
 Bucer, pedantic, gloomy, narrow-minded, and med- 
 dling, had been invited over to England to assist in 
 the work of destruction, which many reasonable 
 people held was progressing quite rapidly enough, 
 under the influence of such persons as Cox, Dean of 
 Westminster, afterwards Bishop of Ely, and Taylor, 
 Dean of Lincoln, afterwards Bishop of that see. The 
 result of this active co-operation of German Calvinists 
 
PRACTICE IN THE SIXTEENTH CENTURY. ,47 
 
 and Anglican fanatics can be seen in what is known 
 as " The Second Prayer Book of Edward YI." The 
 first, in comparison with the older service-hooks, was 
 poor, bald, and insufficient to satisfy the reasonable 
 needs of those accustomed to the stately dignity and 
 soothing sweetness of our ancient rites. But the 
 second, when compared with the first, was as coarse 
 husks to good grain. As regards prayers for the 
 dead— under the plea that old customs and rites had 
 been abused and perverted— the practice, in certain 
 services, was either eliminated altogether, or so 
 obscured and clouded by vague language, capable of 
 more meanings than one, as to have become practi- 
 cally out of use for several generations. In the prayer 
 " for the whole state of Christ's church militant here 
 in earth," in this book all mention of the saints, 
 or of the faithful departed, is carefully removed. 
 Not a trace remains. The Lord's Prayer, however, 
 was left untouched. The innovators did not presume 
 to eliminate the comprehensive petition, " Thy king- 
 dom come." In the '^Prayer of Oblation," as it has 
 been termed, a petition asking that through the 
 merits and death of our Lord Jesus Christ, and 
 through faith in His blood, '' we and all Thy zohok 
 church may obtain remission of our sins and all 
 
 l2 
 
148 PR A VERS FOR THE DEPARTED. 
 
 other benefits of His passion " is retained ; but this, 
 on the face of it, lacks that distinctness which was a 
 feature of the ancient prayers for the departed. In 
 the service " At the Burial of the Dead," the same 
 process had likewise taken place. A selfish, semi- 
 pagan consideration of the living alone characterizes 
 this office.* Even the unimportant restorations of 
 later periods do not serve to alter its main features. 
 It must, therefore, be confessed, that notwithstanding 
 our present service contains explicit statements con- 
 cerning the resurrection of the body, clothed in 
 pious, lofty, and touching language, with appropriate 
 hortatory passages relating to the day of judgment 
 
 * " In our biu'ial service," -wTites Thiity-ninth Psalm, probably coin- 
 Mr. Procter, in his valuable " History posed by David after the death of 
 of the Book of Common Prayer," Absalom, is of use in this place to 
 " the ancient custom is retained of check all loud unsecmli/ complaints, 
 conducting the corpse to the grave and to turn (hem into prayers and 
 with holy hymn'^, Jilted to cheer the devout meditations. Psalm xc, com- 
 lu'.art of the mourner. The promises pos(.d by Moses while the children of 
 of our resurrection arc pronounced, as Israel wore d) ing in the wilderness, 
 the priest receives the corpse at the shows us what thoughts befit a fune- 
 entrance of the churchyard, and leads ral; ihsii we should consider our own 
 it to its resting-place. In the three lot, and ajiply the instance of mor- 
 processional anthems we are reminded tality before us to the improvement of 
 of the three necessary graces to be exer- our oivn condition. The lesson is 
 eised at a funeral; namely, faith, called St. Paul's Gospel ; it includ.s 
 patience, and thanksgiving: and these the fullest account of the resurrection 
 arc placed in their proper order ; for that is to bo f.,und in Sciipturc, and 
 *;/ faith we gain patience, and when honco is iittcd to allay corrcw for the 
 patience hath \\iv perfect work, it dcparlci, and to prepare us freely to 
 will produce thanksgiving. The follow when Cod culls."— V. i2o. 
 
PRACTICE IN THE SIXTEENTH CENTURY. 149 
 
 for the living, it is manifestly imperfect as regards 
 man's duty to the departed, and vastly inferior to 
 those forms which were used of old in this country. 
 The psalms Dlxi custodiam ("I said, I will take heed 
 to my ways ") and Domine^ refuglmn (" Lord, Thou 
 hast been our refuge ") refer to the living. They 
 concern the mourners, and those left behind on earth. 
 Unlike the psalms Quemadmodum (" Like as the hart 
 desireth the water-brooks") and De profundis ("Out of 
 the deep have I called unto Thee "), they make no 
 mention of the departed, who, though wept and 
 sorrowed for — as far as the public office is concerned 
 — get neither aid nor active sympathy from those 
 whose day of grace is still upon them. The dead, in 
 the words of holy Job, seem plaintively to cry out, 
 " Have pity upon me, have pity upon me, ye my 
 friends ; for the hand of God hath touched me ;"* but 
 they cry in vain. As the generations pass, no response 
 cometh. There is " neither voice, nor any to answer, 
 nor any that regardeth."! The vulgar, extravagant, 
 
 * Job xix. 21. offices most widely, in having respect 
 
 t "The prayers which conclude only to the living, instead of the 
 
 the service [i.e., our existing form, dead, whose doom is already cer- 
 
 practically the same as that which tain." — History of the Book of Com- 
 
 was mutilated in 1552] are mainly mon Prayer, by Francis Procter, 
 
 compositions of our Reformers, and M.A.,p. 42G. Sixth edition. London, 
 
 differ from those in the mediaeval 186-i. 
 
150 PRATERS FOR THE DEPARTED. 
 
 aud fulsome flattery graven on the mortuary tablets 
 of men and women who died in the sixteenth and 
 seventeenth centuries, was but a poor substitute for 
 the undying charity of our English forefathers of 
 previous ages ; * who, day by day, and year by year, 
 with faith and true devotion, "j" abided by the apostolic 
 precept, and the custom of the Church Universal in 
 every clime and age, when in substance they asked 
 of the All-pitiful from on high in behalf of a departed 
 friend, " The Lord grant unto him that he may find 
 mercy of the Lord in that day." 
 
 Thus it is manifest in what manner, and to what 
 extent, the practice of praying for the departed was 
 obscured here in England during the sixteenth 
 century. 
 
 * See the prefatory rcmarka to T)ooke on the altar did sliew how 
 
 Appendix No. XI., containing list of highly Ihcy estremod theire founders 
 
 monumental inscriptions from looO and benefactors, and the daily and 
 
 to 1870, quotidiane remembrance they had of 
 
 t "There did lye on the High them did argue not onely theire grati- 
 
 Altar an excellent fine Booke, very tudc, hut a most divine and charitable 
 
 richly covered with gold and silver, affection to the soules of theire hene- 
 
 oonteininge the names of all the factors." — Rites of the Church of Dur- 
 
 honefactors from the first originall ham, p. 14. 
 foundation thereof. The laying that 
 
CHAPTEE XI. 
 
 POST-REFORMATION DOCTRINE AND PRACTICE. 
 
 TT needed no particular gift of far-sight on the part 
 -^ of the rulers of our National Church to have per- 
 ceived that, unless the extravagance and fanaticism of 
 the democratic gospellers* of Queen Elizabeth's reign 
 were curbed with a vigorous and potent hand, all 
 true religion would be in grave danger of being 
 either corrupted or banished. Formal caricatures of 
 ancient Christianity might have sprung up, and 
 enjoyed either a mere mushroom existence, or have 
 changed and developed with every passing decennary ; 
 but that Gospel which St. Augustine brought hither 
 
 * Luther, in his "Letter to the him, and depose him cagain ■when thej 
 
 German Nobility," gave a strong im- like." — Luther's Works (Ed. Walsh), 
 
 petus to revolutionury ideas by his vol. xix. p. 13"0. See also a most 
 
 talae statement regarding church able and truthful volume, "Essays 
 
 authority and holy orders, as follows: on the Reformation," by S. R. Mait- 
 
 " All men are priests, and able to land, D.D., F.R.S., Librarian to tho 
 
 dccido what is right or wrong in doc- Archbishop of Canterbury. London, 
 
 trine," therefore, " any body of men 1849. 
 may set any one to preach who pleases 
 
152 PRAYERS FOR THE DEPARTED. 
 
 towards the close of the seventh century would 
 speedily haA^e been altogether abolished, with the 
 advice and under the direction of the agitators im- 
 ported from abroad, had it not been for the most 
 needful and judicious action of Authority. As it was, 
 since the year 1530 nearly a hundred sects had 
 sprung into existence, each claiming to be the only 
 true and original '' congregation of Christ," each 
 teaching the only pure and unadulterated Gospel. 
 But their life as a rule was not long. Born with the 
 seeds of decay in their systems, irreligious abortions, 
 always wrangling with their rivals, they soon sank 
 into a blessed obscurity and then died. For certainly 
 they were of the earth earthy. 
 
 With many of them the most carnal notions and 
 material conceptions of religion obtained. Babbling 
 in a multitude of words about "faith," this was 
 the very theological virtue which they possessed 
 in the least degree. Hence men were offered a 
 cloud of obscure phrases, clothed in language in 
 
 rhich the most common-place platitudes concerning 
 feligion were enunciated, as though they had been 
 
 ew revelations — a practice not altogether unknown 
 ymongst some of their admirers of the present day. 
 With regard to the departed, many of these new 
 
POST-REFORMATION DOCTRINE. 153 
 
 religionists reverted to systems less illuminated than 
 the loftiest current sentiments of heathen philosophers. 
 Bucej" had been the great champion of innovation as 
 regards a true belief concerning the dead in Christ, 
 and his rusty weapons were ready to hand for those 
 who came after. He had maintained, amongst other 
 singular propositions, that because our Blessed Saviour 
 promised to hearers of His word that they should 
 not come into condemnation,* therefore Christians 
 ought not, under any circumstances or at any time, 
 to pray for the dead. Other texts were quoted, with I 
 the intention of enforcing, by Bible authority, the 
 same uncharitable negation. Of these were the fol- 
 lowing: " Whatsoever thy hand findeth to do, do it 
 with thy might ; for there is no work, nor device, nor 
 knowledge, nor wisdom, in the grave, whither thou 
 goest;"f "The night cometh, when no man can 
 work;" J and "To-day if ye will hear His voice, 
 harden not your hearts." § Of course, if praying for 
 the departed implied that any. „ch,ange,coLuld,be-mad.e_, 
 in the state of those j7ho died uijtnqrtal sin^ these 
 and such like texts would be of some pertinence. 
 
 But such an idtni hus uovor been entertained. It 
 
 \ St. John ix. 4. 
 § Hel». iii. 7. 
 
154 PRAYERS FOR THE DEPARTED. 
 
 was the ''dead in ChristJ' not. the "dead in sins," 
 who were prayed for. 
 
 The influence of the innovators, however, which 
 had made itself felt for sixty years, took some time to 
 curtail and circumscribe. Lax conceptions of ancient 
 dogma had been current and popular for at least two 
 generations. Some controversies had worn themselves 
 threadbare. Others lived a feeble life, for the 
 amusement of idlers, or as appropriate subjects of 
 speculation for Calvinistic preachers. The reaction 
 against all this, and such as this, began in the early 
 part of James I.'s reign. In a modified degree it 
 was supported by Abbot, Archbishop of Canterbury, 
 under the patronage of the king. As regards the 
 true nature of the Church and the necessity of 
 episcopacy, for instance, Hooker and Bilson, after- 
 wards Sanderson, and in later times Pearson, con- 
 clusively settled the question, and this in harmony 
 with the concurrent voice of Antiquity. Several 
 other losses effected by change in the last century 
 were gradually but effectively recovered now. A new 
 race of divines, of which the first in order was 
 Andrewes, sprang up, Avho were unanimous in re- 
 presenting the National communion as identical with 
 the Church of St. Augustine, and who measured 
 
POST-REFORMA TION DOCTRINE. 1 5 5 
 
 accurately both her political and internal needs. But 
 until Laud became Archbishop of Canterbury, in 1633, 
 no great and efficient steps were taken to secure these. 
 He, however, under Providence, became the saviour 
 and restorer of the English Church. Without him, 
 and the ecclesiastical school he formed, it would in 
 all probability have become a mere Protestant sect. 
 Since his day and death, and because of his labours, 
 it has regained much that was precious which had 
 been then laid aside or lost. 
 
 In regard to the immediate subject under considera- 
 tion — mixed up as it is very intimately with a sound 
 conception of the Christian sacrifice,^ and_^a^_true^ 
 belief in the_communion of .jainjtg,— -though the duty 
 of directly praying for the departed* had certainly 
 
 * "Our rulers in the sixteenth but whose meaning cannot be denied, 
 
 century," as Mr. Maskell wrote, Therefore, with gratitude, we declare 
 
 " acted wisely, and I doubt not, over- that the Liturgy of the Church of 
 
 ruled by the Spirit of God, they took England is not wanting in this par- 
 
 not away all remembrance of them ticular : in it we still include and 
 
 [the departed] from the holy office, pray for those who are gone before : 
 
 but they did not venture to speak so we still beseech our Heavenly Father 
 
 loudly or so plainly as men did in mercifully to accept our sacrifice, and 
 
 purer times [which many English to grant that we and all His whole 
 
 clergymen now hold to bo a great church may obtain remission of our 
 
 misfortune.— r. G.L.]: they left the sins, and all other benefits of His 
 
 expression of their hopes and wishes, passion." — The Ancient Liturgy of 
 
 couched, not in dubious, but in the Church of EmjUnd, by the Rev. 
 
 cautions language, iu words which W. Maskell, M.A. (second edition), 
 
 careless eyes, it may be, overlook, pp. cxlvii., cxlviii. London, 1846. 
 
156 
 
 PRAYERS FOR THE DEPARTED. 
 
 been obscured in the public services of tlie church, 
 and the faithful had lost the full and ripe teaching 
 of the ancient offices,* yet there were never wanting 
 those in high places who openly testified to the truth 
 of the doctrine, and who, we may reasonably believe, 
 enjoined a practice, from which they themselves found 
 comfort and consolation, upon their flocks in general. 
 Traces of this policy may be found by those who 
 search for them.f 
 
 A few, representative in their character, and not 
 those most ordinarily quoted and best known, shall 
 here be sup23lied. 
 
 * See Appendices Nos. I., II., and 
 
 v. 
 
 t " I f poke severally to two of the 
 best bishops we have in England [Gil- 
 bert Sheldon, Archbishop of Canter- 
 buiy, and Walter Blundford, Bishop of 
 Won ester], who both told me there 
 were many things in the Ilomaii 
 Church which it were very much to 
 be wished wo had kept, as confession, 
 t which was no doubt commanded by 
 
 i' God. That praying for the dead was 
 one of the ancient things in Chris- 
 , tianity, that for their parts they did 
 -it daily." — The P>iper of the late 
 Dutchess of York. (Published in 
 London without date, year, or prin- 
 ter's name. Authenticated by Bur- 
 net's references to it, and by the 
 replies thereto of other writei s.) 
 Uu prayers for thu dead in general, 
 
 as defended by distinguished writers, 
 as also concerning the offering of the 
 Holy Sacrifice for persons departed, 
 see Bishop Beveridge's comments on 
 the foity-fourth canon of the Council 
 of Carthage, which enjoined fasting 
 communion, and distinctly forbad 
 the reception of the Blessed Sacra- 
 ment late in the day or during masses 
 for the dead : and upon St. Augus- 
 tine's Thirty-second Sermon. "Pan- 
 dec. Canon," vol. i. p. 5C7 ; vol. ii. 
 p. 207; also L'Estrange's "Alliance 
 of Divine Offices," pp. 303, 304; 
 " Cone. Brit.," vol. i. p. 327 [apud 
 Spclman] ; " English Ecclesiastical 
 Laws and Canons" (Johnson), vol. i. 
 ad an. 816; "An Essay towards a 
 Proposal for Catholick Communiou," 
 London, 1704, 
 
POST-REFORMATION DOCTRINE. 
 
 '57 
 
 The following is from an authorized bidding prayer, 
 commonly used both in cathedral and parish churches 
 for many generations : — 
 
 " Finally, let us praise God for all those that are 
 departed out of this life in the faith of Christ, and 
 pray unto God that .... this life ended, we may be 
 made partakers with them of the glorious resurrection 
 in life everlasting."* 
 
 Bishop Andrewesf not only defended the practice of 
 praying for the dead in his theological treatises, J 
 but embodied it in his largely-used ''Devotions," 
 thus : — 
 
 "Eemember, Lord our God, all spirits and all 
 
 * " Constitutions and Canons Ec- 
 clesiasticall," No. Iv. a.d. 1603. 
 
 t Bishop Andrewes writes thus, in 
 his " Devotions " for Sunday : — 
 
 " Da vivis misericordiam ct gratiam, 
 Defunctis requiem et lucem per- 
 petuani." 
 
 In the Greek version, thus : — 
 
 kav r£ Z,ui\i.tv, iav n Kai aTioQv't\- 
 
 Ziovrag (cat QavovraQ iXirjirov to ILvpu. 
 
 Vide also Answer to the Epistle 
 of M. de la Milliticre ; " Bramhall's 
 Works," vol. i. p. GO, and vol. ii. 
 p. 494 and p. G33 ; " Works of Arch- 
 bishop Usshcr," Answer to tho 
 Jesuit, cLap'.cr vii. ; Hammond's 
 Annofcalious, 2 Tim. i. IG ; Hickes 
 
 " On the Intermediate State," in loco. 
 In truth, from the time of Sancroft 
 and the Nonjuiors to the commence- 
 ment of the Oxford movement in 
 1829, the duty of praying for the 
 departed was commonly and very 
 generally enjoined, both publicly and 
 privately, by all (and they were not 
 a few, thank God !) wlio had been in- 
 fluenced by that respect for the Ca- 
 tliolic failh and practice wiiich tho 
 Nonjurors did so much practically to 
 restore and deepen. 
 
 X "Tho Enehiirist ever was, and 
 by us is, considered both as a sacra- 
 ment and a sacrifice. A sacrifice is 
 proper and app'iablo only to divine 
 worship. Tho saciiilce of Chiist's 
 death did succeed to the aacrifiuoa of 
 
158 PRAYERS FOR THE DEPARTED. 
 
 flesh, whom we have remembered, and whom we have 
 not remembered."* 
 
 The following prayer, for use in the consecration of 
 a church and churchyard^, was drawn up in the latter 
 part of the reign of King James : — 
 
 " Grant to such bodies as shall be here interred, 
 that they with us and we with them may have our 
 perfect consummation and bliss both in body and soul 
 in Thine eternal kingdom. God the Father, God the 
 Son, and God the Holy Ghost, accept, sanctify, and 
 bless this place to that end whereunto, according to 
 Thine own ordinance, we have ordained it, even 
 to bestow the bodies of Thy servants in, till, the 
 number of Thine elect being accomplished, they with 
 us and we with them, and with all other departed in 
 the faith of Thy Holy l^ame, shall have our consum- 
 mation and bliss, both in body and soul, in Thy 
 eternal and everlasting glory, "f 
 
 The following records the judgment of Bishop 
 
 . the Old Testament. T he sacrifice of will deny." — Andrcwes' Answer to 
 
 I Christ's de ath is available for pre- Cardinal Perron, " Minor Works," p. 
 
 ■"sent, absent, living, dead, yea, for 19. Oxford. 
 
 I them tbp ili fff" f^ htvWwtp When * Sec also Bishop Andrewcs' " Pri- 
 
 ■we say the dead, we mcin it is avail- vatc Devotions," p. 32G. 
 
 able for the apostles, martyrs, and f MS. " Form of Consecration of 
 
 confessors, and all, because we arc all a Church or Chapel." a.u. 1620. 
 
 membcrB of one body ; these no man (Lambeth Library.) 
 
POST- RE FORM A TION DOCTRINE. 1 5 6 
 
 Overall on certain prayers and petitions in our present 
 burial service : — 
 
 '' The Puritans think that here is prayer for the 
 dead allowed and practised by the Church of England, 
 and so think I ; but we are not both of one mind for 
 censuring the Church for so doing. They say it is 
 Po]3J^h__auj_juj3erstitiQJLis ; I, f or my part, esteem it 
 pious^^j^nd^ The body lies dead in the 
 
 grave, but by Christ's power and God's goodness 
 shall men be raised up again : and the. benefit is so. 
 great thjit,siarslyLii-isL_3Ypj:thxjra^^^^ 
 
 we may, pray, for what we jourselves or our deceas.ed ) 
 brethren as yet havenQL, therefore doth the Church 
 
 F5Z,jH:,iM'4iSLfect^^ 
 ^.£iL^Ad-&i?AiJ^..i^i)<a^i^i2ft^ departed. "^ 
 
 We believe the resurrection, yet may we pray for it as y 
 we do for God's kingdom to come. Besides, prayer 
 for the dead cannot be denied but to have been 
 universally used of all Chi'istians in the ancientest 
 and purest times of the Church, an.d.,by,Jhe GreeE 
 Fathers, who ne ver admitted any purgato ry;, no more 
 
 than we do, and jet„_pray_for_the^ d^^ notwitii-^ 
 
 standijag' What though their souls Lo in bliss 
 already ? They may have a greater degree of bliss 
 by our pray^s : and_ when_Jheir bodiea. come to be 
 
i6o PRAYERS FOR THE DEPARTED. 
 
 raised^3il£L.4Qined to their souls againj jthey shall be 
 sure of a better stite. Our prayers for them, then, 
 will not be in vain, were it but for that alone." 
 (a.d. 1618).* 
 
 Elsewhere t he discusses the same subject in the 
 following terms : — 
 
 " This is a plain oblation of Christ's death once 
 offered, and a rcjprese-nfnjjve s np.rif^p.ft of \\.^ for the 
 sins and for the benefit of the whole world, of the 
 whole church : that both those which are here on 
 earth, and those that rest in the sleep of peace, being 
 departed in the faith of Chiist, may fi.nd the effect 
 and virtue of it. And if the autliority of the ancient 
 church may prevail with us, as it ought to do, there 
 is nothing more manifest than that it always taught 
 as much." 
 
 The following, in harmony with what has been 
 quoted from other contemporary sources, preached at 
 the obsequies of a pious lay member of the church, 
 is from the pen of Dr. Cosin, Bishop of Dur- 
 ham : — 
 
 '' To these everlasting joys and pleasures, in houses 
 
 • " Notes OTi 1hc Prayer Cook," by f " Xotcs on'tho GunninTiion Scr- 
 
 Jolin Ovorall.D.D. a d. 1018. Qao'.o I vino," l.y Jjhri Overall, D.D., Bishoi) 
 
 by J. Nichols in bis "Commentary of Norwich, a.d. IfilS. 
 on tho Prayer Dook," pp. M, G5. 
 
POST-REFORMATION DOCTRINE. 
 
 i6i 
 
 not made with hands, but eternal in the heavens, for 
 which we daily sigh and groan, God for His mercy 
 vouchsafe to bring us, that we with this our sister 
 and all others departed in the faith of Christ may 
 have our perfect consummation there in body and 
 soul. And He bring it to pass for us that by His 
 death hath purchased life for us, Christ Jesus the 
 righteous." (a.d. 1623.) * 
 
 And so is the following : — 
 
 ' ' Though_tho s.Quls of the faithful be in joy .aad- 
 feiicity, yet because they are notia.§.Uck,a.djegi'e& (i£-tiiat/ 
 joy and fclicity as tljut they .catt,li<^¥ec.«©o^ve'n0"fftW»e V 
 than_jheyjbai^,,.jakfijaj^ 
 here of this our pr ayer ^ .we bu^aot^^h GriOd.ito m»ftipibflm 
 
 * " Sermon at the Funeral of Mrs. 
 Dorothy Holmes," June 17, 1623, by 
 John Cosin, D.D., Lord Bishop of 
 Dui-ham. — " Lord, with whom doo 
 live the spirits of them that dye, and 
 by whom the soules of thy servants 
 after they be delivered from the bur- 
 then of this flesh, bee in perpetuall 
 joy and felicitie : We most meekely 
 beseech Thee for this thy servant, that 
 haviog now received the absolution 
 from all his sins which hoe hath com- 
 mitted in this world hee may escape 
 the gates of hell and the paines of 
 eternall darknesse ; that hce may for 
 ever dwell with Abraham, Isaac, and 
 Jacob in the Region of light, and thy 
 
 blessed presence, where there is 
 neither weeping nor heavinesse. 
 And that when the dreadful day of 
 the general! judgement shall come, 
 hee may rise again with the just, hia 
 bodie being reunited to his soul, pure 
 and incorruptible, and be received 
 into thy glorious kingdom for the 
 merits of thy deare Son Our Saviour 
 Jesus Christ, Amen." — (From a cojiy 
 of the edition published in 1627, of 
 Bishop Cosin's " Collection of Pri- 
 vate Devotions, or the lloures of 
 Prayer," which belonged to the 
 Eight Hon. George, Earl of Lich- 
 field, some time Chancellor of the 
 University of Oxford.) 
 
 M 
 
i62 PRAYERS FOR THE DEPARTED. 
 
 ft fnll nrif] ^(^y^i-oi ponsnTnTnatinn of hiisa hQth,.iii body 
 
 yet to comc.^ And whatsoever the effect and fruit 
 of this prayer will be, though it be uncertain, yet 
 hereby wo show that charity which we owe to all 
 those that are fellow-servants with us to Christ : and 
 
 in this regard our prayers cannot be condemned^ 
 ( being neither impious nor unfit .fp^ tJjPSQ tot, profess 
 ^ the Christian religion."* 
 
 Bishop Buckeridge, of Ely, on a similar occasion, 
 in a funeral sermon, likewise writes : — 
 
 " And so I end, beseeching God to give to us all, 
 as He gave to him, our parts in the first resurrection 
 from sin to grace, and to grant to him and all the 
 faithful and saints departed, and us all with liim, a 
 joyful resurrection to everlasting life and glory in 
 Jesus Christ." (a.d. K;2().)t 
 
 The following, specially drav. n up for the occasion, 
 was used at the consecration of St. Peter's Chapel, 
 Cambridge : — 
 
 " Utquo desinentes Tc vocaro hie in terris, 
 possimus cum roliquis servis Tuis, (jui (ionsimilia 
 
 * Bishop Cosin's " Notoa on tho Lancelot, lato Lord Bit-hop of Win- 
 Bonk of Common Prnyer " (quotod cheater," by John [Buckoridgo] hito 
 by Dr. Nichols), p. 65. liord Bisliop of Ely. 
 
 t " Sermon iit tho Funeral of 
 
POST- REFORM A TION DOCTRINE. 1 6 3 
 
 loca dcdicaverunt Numini Tuo, cumquc omnibus 
 Sanctis Tuis in uetcrnum laudarc Nomcn Tuum in 
 
 summis coclis Concede corporibus hie 
 
 scpultis, lit ilia nobiscum iit nos cum illis ct curn 
 omnibus aliis vita dcfunctis in vera fide ct confessione 
 Nominis Tui, conscquamur pcrfectam beatitudinem.'' 
 (a.d. 1G32.)* 
 
 Antony do Dominis, some time Archbishop of 
 Spalato, and subsequently Dean of Windsor, appears 
 from the following- passage, which is quoted by 
 William Forbes, Bishop of Edinburgh, and later 
 writers, to have expressed himself on the subject in 
 question with eminent moderation : — 
 
 "Prayers and oblations of the holy mysteries for 
 the dead ought not to be condemned : for though not 
 found in Scripture, they are agreeable to a most 
 ancient practice of the church, which the Holy Fathers 
 refer to apostolical tradition. And though no pur- 
 gatory, strictly speaking, can be collected thence, yet 
 wc may gather that there is a certain place assigned 
 to the souls of the departed, in which they may 
 obtain a mitigation of the penalties of sin through 
 the prayers of the church." 
 
 • MS. "Form for the Consecration Cambridge," preserved in tlio College 
 of the Chapel of St. Peter's College, archives. 
 
 M 2 
 
1 64 PRAFERS FOR THE DEPARTED. 
 
 Bishop Forbes himself, in his " Considerationes 
 Modestse," wrote as follows : — 
 
 '' The -universal church has believed this practice 
 not only to be lawful, but likewise to be beneficial to 
 the souls departed, and has always most religiously 
 observed it, as delivered, if not from the apostles, at 
 least from the primitive fathers, as is manifest from 
 the many places in theii- writings. Let it be granted 
 that this custom was always judged lawful and also 
 profitable by pious antiquity, and most universally 
 received at all times in the church." 
 
 And again, in the same work, on the same subject, 
 but from a slightly difi'erent point of view, even with 
 regard to the corporate reunion of the separated 
 churches : — 
 
 " Let not the ancient practice of praying and 
 making oblations for the dead, received thi'oughout 
 the universal church of Chiist, almost from the very 
 time of the apostles, be any more rejected by Pro- 
 testants as unlawful or vain. Let them reverence 
 the judgment of the primitive church, and admit a 
 practice strengthened by the uninterrupted profession 
 of so many ages ; and let them, as well in public as 
 private, observe this rite, although not absolutely 
 necessary or commanded by the divine law, yet as 
 
POST-REFORMATION DOCTRINE. t6s 
 
 Ia\Yful and likewise profitable, and as always approved 
 by the universal church, that by this means at length 
 a peace so earnestly desired by all learned and honest 
 men may be restored to the Christian world." 
 
 Herbert Thorndike,* some time Prebendary of 
 Westminster, a theologian and canonist of known 
 ability and repute, sets forth his judgment in the 
 following passage with remarkable lucidity and 
 force : — 
 
 " The practice of comprehending in all states of 
 Christ's church the faithful departed has been so 
 general in the church, that no beginning of it can be 
 assigned, no time, no part of the church where it 
 
 was not used What have we in the New 
 
 Testament for it, or against it ? St. Paul says : 
 ' God grant mercy to the house of Onesiphorus, for 
 he refreshed me many times, and was not ashamed 
 of my chain ; but being in Rome carefully sought and 
 found me. The Lord grant him to find mercy of the 
 Lord in that day. For how many things he famished 
 
 * It is asserted by Dr. Brett, at p. " Hie jacet corpus Herberti Thorn- 
 
 425 of the " Dissertations," appended dike, Prebendarii hujus Ecclesiae, qui 
 
 to his " Collection of Liturgies," that vivus, veram reformandae Ecclesife 
 
 Thorndike composed the following in- rationem ac modum precihusque, 
 
 scription to be placed upon his tomb- studiisqueprosequebatur. Tu Lector, 
 
 stone in Westminster Abbey, of which requiem ei et beatam in Christo resur- 
 
 he was one of the prebendaries : rectionem, precare." 
 
1 66 PRAYERS FOR THE DEPARTED. 
 
 me at Ephesus thou better knowest.' Shall I say 
 that Onesiphorus was alive at Eome when St. Paul 
 wrote this, and that, therefore, he prayeth for him- 
 self apart, and his household apart ? Let impartial 
 reason judge whether St. Paul would have prayed for 
 him that was alive with him at Eome, and not 
 ashamed of his bonds, found him out and refreshed 
 him ? or whether he prays for him being dead, that he 
 may find mercy in that day ; for his family only that 
 they may find mercy ? But fall that how it may, he 
 prays for that which could not befall him until the 
 day of judgment, though dead. And therefore all 
 those scriptures which make the reward of the world 
 to come to depend upon the trial of the day of judg- 
 ment, do prove that we are to pray for the issue of it, 
 in behalf of all, so long as it is coming. St. Paul 
 says : ' Who also shall confirm you unto the end, 
 that you may he blameless in the day of our Lord Jesus 
 Christ.'' ' Repent ye, and be converted,' says another 
 apostle, ' that your sins may be blotted out when the 
 time of refreshing shall come from the presence of 
 the Lord.' 'That I may rejoice in the day of Christ,' 
 writes St. Paul, 'that I have not run in vain, nor 
 laboured in vain.' ' For what is our hope or joy, or 
 crown of rejoicing ? Are not even ye in the presence 
 
POST-REFORMATION DOCTRINE. 167 
 
 of our Lord Jesus Christ at His coming ? ' ' Who 
 are kept by the power of God/ says St. Peter, 
 ' through faith unto salvation, ready to be revealed 
 at the last time.' ' That the spirit may be saved,' 
 says St. Paul, ' in the day of the Lord Jesus.' 
 ' Henceforth there is laid up for me a crown of 
 righteousness, which the Lord the righteous judge 
 shall give me at that day.' ' Thou shalt be recom- 
 pensed at the resurrection of the just,' says our Lord 
 Himself. For all which there were no reason to be 
 given, but the mention of the day of judgment would 
 be utterly impertinent if the reward were declared at 
 the hour of death, and that judgment which then 
 passeth. For how can that be expected which is 
 already enjoyed ? Certain we are that the estate of 
 those who die in God's grace admits a solicitous 
 expectation of the day of judgment, though assured 
 of the issue of it. That is it, which so many texts 
 of Scripture alleged afore, signify nothing, if they 
 signify it not."* 
 
 The following extract from a Form of Prayer, 
 first drawn up in commemoration of the martyrdom 
 
 * " Of the Laws of the Church," Westminster. See also the same 
 Epilogue, book iii. chap, xxvii., hy writer's " Weights and Measures," 
 Herbert Thorndike, Prebendary of ch. xvi. pp. 106, 107. 
 
i68 PRAYERS FOR THE DEPARTED. 
 
 of King Charles I., said to be from the pen of his 
 
 near friend and spiritual adviser, Bishop Juxon, 
 
 likewise embodies the same practice : — 
 
 " But here, Lord, avc ofler unto Thee all possible praise and 
 thanks for all the glory of Thy grace that shineth forth in Thine 
 anointed, our late Sovereign, and that Thou wert pleased to own 
 him (this day especially) in the midst of his enemies and in the 
 hour of death, and to endue him with such eminent patience, 
 meekness, humility, charity, and all other Christian virtues, 
 according to the example of Thine Own Son, suffering the fury of 
 His and Thine enemies, for the preservation of Thy Church and 
 people. And we beseech Thee to give us all grace to remember 
 and provide for our latter end, by a careful, studious imitation of 
 this Thy blessed saint and martyr, and all other Thy saints and 
 martyrs that have gone before us, that we may be made worthy 
 to receive benefit by their prayers, which they in communion with 
 Thy Church Catholick ofler up unto Thee, for that part of it here 
 militant, and yet in fight with and danger from the flesh ; but 
 following the blessed steps of their holy lives, we may also show 
 forth the light of a good example ; for the glory of Thy name, the 
 conversion of our enemies, and the improvement of those genera- 
 tions we shall shortly leave behind us, and then with all those 
 that have born the heat and burden of the day (Thy servant par- 
 ticularly whose sufferings and labours we this day commemorate) 
 receive the reward of our labours, the harvest of our hopes, even 
 the salvation of our souls ; and that for the merits and through 
 the mediation of Thy Son Our Blessed Saviour Jesus Christ." 
 (a.d. IGGl).* 
 
 * " A Form of Common Prayer to direction. London, printed by John 
 bo used upon the Thirtietb of Janu- Hill, 1661. (In the BodUian Li- 
 .nry." Published by His Majesty's brary.) 
 
POST-REFORMA TION DOCTRINE. 1 69 
 
 And this from the reputed author of the " Eikou 
 Basilike:"— 
 
 " It is our bounden duty never to fail, so long as 
 we are in this flesh, to remember them, once with us, 
 now in the spirit, and awaiting the tender mercy of 
 our Father in heaven, who themselves wait for the 
 consummation of their imperfect joy. As the ancient 
 Fathers, in the most purest times of our holy religion, 
 were always wont to pray when the oblation was 
 made, so we do ask God on the like occasion, and in 
 common prayers, as wc should also in private prayer, 
 to have mercy in His great day upon all Christian 
 souls."* (a.d. 1G62.) 
 
 The following, relating to the argument from Scrip- 
 ture, is from the pen of Bishop Jeremy Taylor, whose 
 devotional writings are so popular still : — 
 
 " "We find by the history of the Maccabees that 
 the Jews did pray and make offerings for the dead, 
 which also appears by other testimonies, and by their 
 forms of prayer still extant, which they used in the 
 captivity. Now it is very considerable that, given 
 our Blessed Saviour did reprove all the evil doctrines 
 and traditions of the Scribes and Pharisees, and did 
 
 * "Sermon of the JRight Rev. Bishop of Worcester, at Worcester," 
 Father in God, John [Gauden] Lord 16G2. 
 
I70 PRAYERS FOR THE DEPARTED. 
 
 argue concerning the dead and the resurrection, 
 against the Sadducees, yet He spake no word against 
 this public practice, hut left it as He found it ; which 
 He who came to declare to us all the will of the 
 Father would not have done if it had not been inno- 
 cent, pious, and full of charity." 
 
 And this from one of the same writer's controver- 
 sial works : — 
 
 " Upon what accounts the Fathers did pray for 
 saints departed, and, indeed, generally for all, it is 
 not now seasonable to discourse ; but to say this only, 
 that such general prayers for the dead as those above 
 reckoned, the Church of England did never condemn 
 by any express article, but left it in the middle." * 
 
 Eichard Montagu, Bishop of Chichester, in reply 
 to the objection regarding the existence of a locality 
 for preparation or cleansing, because there is no such 
 place mentioned in God's written Word, answers the 
 objection thus: "Though there be no third place 
 mentioned in Scripture, yet it would not follow hence 
 that there was no such place, because there are many 
 things which are not expressed in Scripture." Then, 
 as to the texts which seem to restrain the state of 
 
 * " Dissuasive," by Jeremy Taylor, part i. chapter i. s. 4 ; part. ii. bouk 
 ii. a. 2. 
 
POST-REFORMATION DOCTRINE. 171 
 
 departed souls either to hell or heaven, he declares : 
 " This is to be understood of the final state of souls, 
 after the day of judgment, when there will be no 
 more than two conditions of souls everlasting, vi^., 
 heaven and hell."* 
 
 Thomas Ken, some time Eishop of Bath and Wells, 
 put forth the following two years after his de- 
 prival : — 
 
 " my God, let it be Thy good pleasure to put a period to sin 
 and misery, to infirmity, sickness, and death ; to complete the 
 number of Thine elect, to gather both living and departed again 
 together, to hasten Thy kingdom of glory, that I, and all who 
 wait for Thy living breath, whether they be in the flesh or sleeping 
 in Christ, may in the church triumphant eternally love, praise, 
 and glorify Thee, Father, Son, and Holy Ghost, God blessed for 
 evermore. Amen." f 
 
 After the Eevolution, the influence of the ISTon- 
 juring school was very largely felt, and sensibly 
 affected theological thought in the National Church. 
 With scarcely an exception, all the writers of this 
 section of learned and conscientious Christians pro- 
 nounced most definitely in favour of prayers for the 
 dead. In truth, no treatise on the Christian sacrifice 
 issued by them was without systematic and laborious 
 
 * Appar., p. 135. 
 
 t Ken's "Devotiors," p. 69. London, 1686. 
 
172 PRAYERS FOR THE DEPARTED. 
 
 defences of the principle, which even Burnet, Bishop 
 of Salisbury, was compelled to admit had abundant 
 authority from primitive antiquity, the ancient 
 Fathers, and the English Book of Common Prayer.* 
 Amongst the most notable wi'iters of the T^onjurors 
 were Hiekes, Brett, Gadderer, Archibald Campbell, 
 Eattray, and Collier the historian, all of whom main- 
 tain the practical importance of this most pious and 
 charitable observance. The last-named thus thought- 
 fully writes : — 
 
 " That the ancient church believed the recom- 
 mending the dead a serviceable office, we need not 
 question ; otherwise, to what purpose was it so 
 generally practised? The custom seems to have 
 gone upon this principle, that supreme happiness is 
 not to be expected till the resurrection ; and that the 
 interval between death and the end of the world is 
 a state of imperfect bliss. The church might, there- 
 fore, believe her prayers for good people departed 
 
 * " Besides, the usual forms of judgment there must be some state 
 
 wishing the dead peace, light, and re- out of which we pray to be delivered 
 
 freshment, together with mercy, shew at that great and last day ; so the 
 
 a state or place of uneasiness. And afflictive part is plainly implied in 
 
 even ia our Litany, as the middle the word deliver, which is always 
 
 state is evident in the prayer for de- from something disagreeable to 
 
 liverance in the hour of death, and us." — An Essay on Catholick Com- 
 
 in the day of judgment : insomuch »(M«i'o«, chapter vii. p. 111. London, 
 
 that between death and the day of 1704. 
 
POST-REFORMA TION DOC TRINE. 1 7 3 
 
 might improve their condition, and raise the satisfac- 
 tions of this period." * 
 
 The influence of the Nonjurors lasted ahnost to 
 the dawn of the Oxford Eevival, and served to 
 tincture most of the literature regarding ecclesiastical 
 antiquity. During the eighteenth century this was 
 certainly the case with Bingham, whose learned and 
 painstaking treatise has not only become a standard 
 work at home, but has been recognized as masterly 
 and most valuable abroad. 
 
 He thus delivers himself on the subject, when 
 commenting upon the prayer of St. Augustine of 
 Hippo for his mother Monica : — 
 
 " This was not a prayer for persons in the pains of 
 purgatory, but for such as rested in peace only with- 
 out dependence upon their own merits. . . . Another 
 like reason for these prayers is that which we have 
 heard before out of Epiphanius [Epiphan. Hajres., 
 Ixxv. Aerian., n. iii. vol i. p. 908. Colon. 1682.] : 
 'That it was to put a distinction between the per- 
 fection of Christ and the imperfection of all other 
 men, saints, martyrs, apostles, prophets, confessors, 
 etc., He being the only person for whom prayer was 
 
 * "An Ecclesiastical History of M.A. (in nine volumes), vol. v. pp. 
 Great Britain," by Jeremy Collier, 2S3— 281. London, 1845. 
 
174 PRAYERS FOR THE DEPARTED. 
 
 not then made in the church.' They x-rayed for all 
 Christians as a testimony both of their respect and 
 love to the dead, and of their own belief of the soul's 
 immortality ; to show, as Epiphanius words it in the 
 same place, that they believed that they who were 
 deceased were yet alive, and not extinguished, but 
 still in being, and living with the Lord. Whereas 
 the soul is but in an imperfect state of happiness till 
 the resurrection, when the whole man shall obtain a 
 complete victory over death, and by the last judgment 
 be established in an endless state of consummate 
 happiness and glory, the church had a particular 
 respect to this in her prayers for the righteous, that 
 both the living and the dead might finally attain this 
 blessed estate of a glorious resurrection."* 
 
 Wheatley, whose treatise on the Prayer Eook is 
 still almost universally recommended by English 
 bishops to theological students, thus wi'ites with 
 regard to the opinion of the Fathers on the 
 subject : — 
 
 " They all agreed in this, that the interval between 
 death and the end of the world is a state of expecta- 
 tion and imperfect bliss, in which the souls of the 
 
 • " Origincs EcclesiasticaB," by nine volumes), vol. v. pp. 121,122. 
 the Ilov. Joseph Bingham, M.A. (in London, 1844. 
 
POST-REFORMA TION DOCTRINE. 1 7 5 
 
 righteous wait for the completion and perfection of 
 their happiness at the consummation of all things ; 
 and therefore, whilst they were praying for the 
 Catholic Church, they thought it not improper to 
 add a petition on behalf of that larger and better 
 part of it which had gone before them, that they 
 might all together attain a blessed and glorious 
 resurrection, and be brought at last to a perfect 
 fruition of happiness in heaven. By this means they 
 testified their love and respect for the dead, declared 
 their belief in the communion of saints, and kept 
 up in themselves a lively sense of the soul's immor- 
 tality."* (a.d. 1772.) 
 
 The opinions already set forth, covering more than 
 two centuries, were shared from time to time by 
 Archbishop Laud, who expressed them most definitely 
 in his '' Answer to Fisher, the Jesuit ; " by Henry 
 Hammond ; Archbishop Usher ; f Goodman, Bishop of 
 Gloucester; William Beveridge, Bishop of St. Asaph ; 
 George Smallridge, Bishop of Bristol ; by Peter 
 
 * " Rational Illustration of the Paul, ' The Lord grant unto him 
 
 Book of Common Prayer," by that he may find mercy of the Lord 
 
 Charles Wheatley, M.A., p. 243. in that day.' Amen." 
 
 Oxford, 1846. — Wheatlej', as is well f Usher's " AVorks," vol. iii. pp. 
 
 known, prepared the following in- 201, 202 ; and his " Answer to the 
 
 scrlption for his tomb : " Reader, join Challcngej" in loco. 
 for him in the ejaculation of St. 
 
176 PRAYERS FOR THE DEPARTED. 
 
 Gunning, Bisliop of Ely, in his treatise " On the Fast 
 of Lent; "by John Lake, Bishop of Bristol, in his 
 devotional manuals ; by Samuel Parker, Bishop of 
 Oxford, in his controversies with Eoman Catholics ; 
 by Simon Patrick, Bishop of Ely ; and other prelates 
 and clergy of the second order too numerous to 
 mention. Wilson, Bishop of Sodor and Man, taught 
 the practice with much boldness of language. The 
 theological section of oui' !N'ational Church, known for 
 several generations as the High Church school, have 
 consistently and continuously enjoined this duty with 
 more or less lucidity and plainness of speech. The 
 Puritans, as well as the followers of Bui-nct and the 
 disciples of Hoadley, on the other hand, have all in 
 turn either ignored or rejected the doctrine of Prayers 
 for the Dead with persistent determination. And yet 
 we know that next to the direct worship of God there 
 is nothing which more immediately arises from true 
 religious feeling than reverence and love for the 
 departed. The amount of national religion in ancient 
 as well as in modern times may be accurately gauged 
 from this. Closely following a belief in God stands 
 a belief in a future state, and consequently an interest 
 in the whereabouts and welfare of those who have 
 passed away. To profess ignorance or indifference 
 
POST-REFORMATION DOCTRINE. 177 
 
 to their state is an unvarying note of the presence 
 and influence of unbelief. 
 
 This being so, it is reasonable to find unbroken 
 evidence of the existence of a true faith in this 
 doctrine and duty within the Church of England 
 amongst the valued records and memorials of the 
 dead in the past.* It is true that we have lost our 
 old services, so full of piety and charity ; with many of 
 the advantages which their public use bestowed. The 
 unbridled fanaticism of the foreign gospellers did its 
 work for awhile. Still the doctrine of the Communion 
 of Saints, with a belief that the principal part of the 
 Church Universal is that which exists in the regions 
 beyond the grave, is ours — a blessed heritage from 
 the Upper Eoom at Jerusalem. 
 
 The prayers relating to the departed, both in the 
 Communion Service of our present Book of Common 
 Prayer, as well as in the Service for the Burial of 
 the Dead, together with the principle of divine 
 charity involved in their use and practice (a use and 
 practice never condemned by the Church of England), 
 arc not without their legitimate influence in moulding 
 thought and stamping a catholic character on the 
 children of our national communion, though these 
 
 * See Appendices Nos. VI., IX., X., and XI. 
 
 N 
 
i7c 
 
 PRAYERS FOR THE DEPARTED. 
 
 prayers are less definite than those which were used 
 of yore. Still, the old and unchangeable sentiment 
 and traditions of the Church Universal live on, and 
 their roots lie deep down in regenerated human 
 nature. Consequently in every age, since the changes 
 of the sixteenth century took place, there have been 
 those who have put into a practical form their interest 
 in departed friends, and have constantly and charitably 
 remembered them in prayer before the throne of 
 God.* And this not with the clergy alone, but 
 
 * The following extracts from two 
 MS. volumes of prayers of the latter 
 part of the last century, by a clergy- 
 man of the Church of England, 
 related to the author, are worthj- of 
 being here put on record, because of 
 their intrinsic beauty and catholic 
 sentiments : — 
 
 (a) " Have mercy, Lord God, 
 God of all spirits, upon the souls of 
 my friends and relations who have 
 departed this life, especially ui)on 
 
 . . . . and Look 
 
 with the eye of pity on all their mis- 
 deeds in the flesh, pardon their sins, 
 assuage their pains, and dew them 
 with Thy heavenly grace. Eemom- 
 ber them, Lord, in Thy mercy and 
 goodness, and be to them a Saviour 
 and a Friend. Take them from the 
 region of darkness, if there they wait 
 expecting Thee, to a place of refresh- 
 ment and light. Call not to mind 
 their moments of weakness and for- 
 
 getfulness of Thee and of Thy divine 
 gifts, but remember that they were 
 redeemed by the precious blood of 
 Thy dear Son, and give unto them 
 Thy peace. This grant for the sake 
 of Thine only -begotten Son, Christ 
 Jesus 0\ir Lord." 
 
 (/?) " Remember, likewise, O Lord 
 God, all the faithful, departed in Thy 
 failh and fear. Blot out their trans- 
 gressions, because of the blood- 
 shedding upon the cross. And in 
 due course bestow upon them the full 
 fruition of Thy adorable presence, 
 Fatlicr, Son, and Holy Ghost." 
 
 (y) "Likewise, merciful God, 
 look with pity on all who sleep in 
 the clnirch and graveyard of this 
 parish. Refresh them with the dews 
 of Thy grace, who pant for Thee as 
 the hart pantoth for the waterbrooks ; 
 and prepare them for the rest and 
 glory of Thine eternal and everlast- 
 ing kingdom." [The 
 
POST-REFORMATION DOCTRINE. 
 
 '70 
 
 with the laity, and especially with the poor. Amongst 
 the latter, until quite recently, many very pious 
 devotions, traditionally handed down from past times, 
 with restorations of practical duties concerning the 
 dead, taught by the Wesleys, were still in constant 
 use, and came quite natural to all who professed a 
 belief in the Communion of Saints.* The Poet 
 
 The clergyman who is believed to 
 have drawn np the above, likewise 
 made use of the following, relating 
 to the faithful dead, in the Bidding 
 Prayer, which it was his custom to 
 use before the sermon on the Sunday 
 morning — the first in each month — 
 when the Holy Sacraftient was cele- 
 brated in the church of which for 
 fifty years he was the vicar : — 
 
 " We commend also unto Thy 
 mercy, Lord, all other Thy servants 
 who are departed hence with the sign 
 of faith and now rest in the sleep of 
 death. Grant unto them, we beseech 
 Thee, Thy mercy, and everlasting 
 peace, that at the general resurrec- 
 tion, we and all they of the mystical 
 body of Thy Son, may tog'cther be 
 set on His right hand, and hear that 
 his most joyful voice, ' Come ye 
 hlessed of my Father, receive the 
 kingdom prepared for you from the 
 foundation of the world.' " 
 
 * See "Life of Dr. Samuel John- 
 son," under date 1782 ; Mrs. Delany's 
 " Memoirs," in whichseveral examples 
 may be found ; and the following 
 from the pen of Bishop Reginald 
 Heber : — 
 
 " Having been led attentively to 
 consider the question, my own opinion 
 is on the whole favourable to this prac- 
 tice, which indeed is so natural and 
 so comfortable that this alone is a 
 presumption, that it is neither uu- 
 pleasing to the Almighty, nor un- 
 availing with Him. ... I ha\c 
 accordingly been myself in the habit 
 for some years of recommending on 
 some occasions — as after receiving the 
 Sacrament, etc.— my lost friends by 
 name to God's goodness and com- 
 passion through His Son, as what 
 can do them no harm, and may, and 
 I hope MvYZ, be of service to thein. 
 Only this condition I always endea- 
 vour to observe — that I beg His fui- 
 giveness at the same time for myself, 
 if unknowingly I am too presum}>- 
 tuous, and His grace lest I who ajn 
 thus solicitous for others, should neg- 
 lect the appointed means of my own 
 salvation." — (Bishop Heber' s judg- 
 ment on Praj'ers for the Dead, giveji 
 in "Diaries of a Lady of Quality," 
 p. 196.) 
 
 " All doctrines of purgatory do not 
 appear to be condemned by our 
 Articles, and that there were several 
 
 n2 
 
i8o 
 
 PRATERS FOR THE DEPARTED. 
 
 Jjuureate of tliis present age appropriately and 
 
 doctrines is manifest from history. 
 There is the doctrine of Origen, the 
 teaching of Augustine, the statement 
 ])ut forth at the Council of Florence, 
 and the later doctrine of Trent. But 
 even this latter is not condemned, be- 
 cause it was put forth after our 
 Articles were ijromulged. Prayers 
 ibr the dead are not anywhere con- 
 donuied by authority, except where 
 they imply the Eoman doctrine con- 
 crrning purgatory. Mequieseat in 
 puce does not appear to involve this." 
 — Dr. Shute Barrington, Bishop of 
 Durham. " MS. Letter with regard 
 to inscriptions on monuments erected 
 (luring his episcopate, to Dr. Eouth, 
 of Oxford." 
 
 " I never pass through a churcli- 
 yard, known to me or strange, in 
 which I do not breathe a prayer to 
 Almighty God for his mercy upon 
 the spirits of those who rest there."- — 
 Address to ChurcJnvardins, by Edward 
 Legge, D.D., Lord Bishop of Oxford. 
 Oxford, 1818. 
 
 In still more recent times, Bishoip 
 ]\aye, of Lincoln, is reported to have 
 given the following judgment on the 
 subject : — 
 
 " It has, I believe, been determined 
 tliat prayers for the dead, if they are 
 not connected with the doctrine of 
 I'urgatory, are not forbidden in our 
 (.'hurch. Independently, however, of 
 this, as the case to which your letter 
 refers is the restoration of an ancient 
 monument ; the inscrijition ought to 
 ])re8ervo consistency, to be suited to 
 the religious opinions of the age in 
 
 which the monument was originally 
 constructed. 
 
 " (Signed) J. Lincoln. 
 
 " Riseholme, August 1, 1849." 
 And the Bishop of Winchester 
 (Dr. Samuel Wilberforce) , in reply to 
 a remonstrance from some persons at 
 Ryde against the use of the words — 
 " Eternal rest give unto him, Lord, 
 And let perpetual light shine upon 
 him," 
 on a gravestone in the cemetery oi 
 that town, thus wTote : — 
 
 " I have given my best attention 
 to your communication, but nothing 
 which you have urged aifects my 
 judgment that the Church of Eng- 
 land has nowhere disallowed the 
 words I have permitted to be em- 
 ployed, and that their disallowance 
 would, therefore, have been a breach 
 of charity." (a.d. 1871.) 
 
 Sir Charles L. Young writes to me 
 as follows, and I acknowledge hi.s 
 kindness with gratitude : — 
 
 " There is a tablet in Briatol Cathe- 
 dral, of the last century, containing a 
 licquicucat in Face. Of course you 
 know the last-century windows in 
 New College Chapel, desiringprayers 
 for the soul of the Fovmder." 
 
 Other correspondents inform mo of 
 the existence of several mouument.s 
 with prayers for the dead inscribed 
 upon them at Hereford Cathedral, 
 ^Vorcester Cathedral, I^incoln Cathe- 
 dral, St. Alban's Abbey, Dorchester 
 Church, Oxon, Tuustead Chnich, 
 Norfolk, Carisbrooke Churchyard, 
 Isle of Wight, etc. 
 
POST-REFORM A TION DOCTRINE. 1 8 i 
 
 naturally closes one of his most toucliing poems,* 
 written because of the office he holds, with a prayer 
 for the dead, thus additionally testifying to our belief 
 and practice from the sixteenth century to the present 
 time. 
 
 * " The man is gone, who seem'd so great, 
 
 Gone, but nothing can bereave him 
 
 Of the force he made his own 
 
 Being here, and we believe him 
 
 Something far advanced in state, 
 
 And that he wears a truer crown ' 
 
 Than any wreaths that man can wea\G him. 
 
 But speak no more of his renown, 
 
 Lay your earthly fancies down, 
 
 And in the vast cathedral leave him, 
 
 God accept him, Chi-ist receive him." 
 — Ode on the Death of the Ditlce of Wellington, by Alfi-ed Tennyson, p. 16, 
 London, 1852. 
 
CHAPTEE XII. 
 
 THE CHRISTIAN DUTY OF PEAYING FOR THE DEPARTED. 
 
 fXF the general necessity of earnest, systematic, 
 constant, and devout prayer to God, no Christian 
 can doubt. Prayer has been concisely and clearly 
 defined by St. Thomas Aquinas to be an act of the 
 reasoning powers of man making manifest the desii-e 
 of his will, in which he asks God either to remove 
 some evil or to bestow some good.* Such prayer, 
 then, is most needful for us all. It is the channel 
 through which the rivers of divine grace flow into 
 the soul of the believer. No Christian can become 
 utterly vicious and callous to his eternal interests, nor 
 fall absolutely into scepticism and unbehef, unless he 
 iirst relinquishes the gi-eat duty of prayer. And no 
 Christian is worthy of the name who does not, like 
 David of old, pray at least three times a-day, who 
 declared, " In the evening, and morning, and at 
 
 * In Sec. Socuud. Quajat. Ixxxiii. i. 
 
A CHRISTIAN DUTY. 183 
 
 noonday will I pray, and that instantly, and He 
 shall hear my voice." Prayer to become efficacious, 
 however, and to bring down the abiding blessings of 
 the Most High, must be made with a firm faith and 
 confidence in God, with humility of heart and purity 
 of intention. The Apostle St. Paul sets forth what 
 kind of prayers should be used in the following 
 passage: "I exhort therefore, that, first of all, sup- 
 plications, prayers, intercessions, and giving of thanks 
 S^vyapiaTia^ be made for all men."* Bishop Hammond, 
 in his " Practical Catechism," following the order of 
 the Catechism of the Council of Trent, thus divides 
 the subject-matter of prayer : — 
 
 (a) '' Supplications." The acknowledging of sin 
 and asking pardon ; or the removal of temporal and 
 spiritual evil. 
 
 (j3) " Prayers." The asking for those things 
 which are needful both for our souls and bodies, 
 especially for the bestowal of such gifts as may ensure 
 our growth in grace. 
 
 (7) " Intercessions." The prayers or requests 
 which are made for others, whether friends or 
 enemies, for the averting of evil from them, or the 
 
 bestowal of gifts. 
 
 * 1 Tim. ii. 1. 
 
i84 PRAYERS FOR THE DEPARTED. 
 
 (o) " The giving of thanks." Acknowledging both 
 God's temporal and His spiiitual mercies to ourselves 
 as well as to others. 
 
 With the third of these divisions, "intercessions," 
 are we now specially concerned. 
 
 Theologians teach that we are without any doubt 
 bound to intercede for all men, but especially for 
 those who are of the household of faith. All, there- 
 fore, are to be included in our general acts of inter- 
 cession, without the exception either of enemy, 
 nation, or religion. For every person, be he foe, 
 alien, or unbeliever, is our neighbour, whom by God's 
 express commands we are enjoined to love, and for 
 whom consequently we should continually oifer up 
 our prayers — a primary duty of love. Of course in 
 these intercessions those things which pertain to the 
 salvation of the soul should occupy the first place ; 
 things temporal the second. 
 
 "We should pray, then, for all who are set over us 
 in the Lord, and for all who have in times past 
 occupied that position, whether they be still in the 
 flesh, or have passed away to the unseen world. We 
 should intercede for those without the pale of the 
 visible Church, that is, for the idolaters, unbelievers, 
 Jews, Moslems, heretics, and schismatics, that faith 
 
A CHRISTIAN DUTY. i8- 
 
 may be given to infidels, that idolaters and worship- 
 pers of false gods may be freed fi-om the error of 
 impiety, that Mahometans may be converted, that 
 Jews may receive the light of Christian trnth, that 
 heretics, returning to soundness of doctrine, may be 
 built up in the true teaching of the Church Universal, 
 and that schismatics, inflamed once again by divine 
 and not by false charity, may be re-united to the One 
 Church of God. And particularly we should con- 
 stantly, earnestly, and devoutly intercede for the 
 departed, for father, mother, brother, sister, friend, 
 relative ; for all the dead who may have wronged us, 
 and for all whom we have wronged. "We should do 
 so, as has been already set forth, on the following 
 and on other grounds : — 
 
 1. The dead need our prayers, because their 
 eventual final state is not yet settled. They are still 
 in the keeping of the Most High. '' The souls of the 
 righteous are in the hands of God," but not yet in 
 His presence. 
 
 2. Even those who are saints will have an ad- 
 ditional happiness bestowed upon them in the future, 
 when all the ransomed in Christ are joined with- 
 them at the last ; as St. Paul declares, " God 
 having provided some better thing for us, that 
 
1 86 PRAYERS FOR THE DEPARTED. 
 
 they [the saints] without us should not be made 
 perfect."* 
 
 3. We know that the souls of those who have died 
 in the faith and fear of God must have every stain, 
 even the smallest, removed before they are fitted for 
 heaven. For " there shall in no wise enter into it 
 [the city of God] anything that defileth."']' 
 
 4. There are (a) punishments inflicted after death, 
 and (j3) forgiveness of sins bestowed in the world to 
 come. This we know for certain, because our Blessed 
 Saviour declared that the person delivered by the 
 judge to the officer, and by the officer cast into 
 prison, shall not come out thence till he has paid the 
 uttermost farthing ; % and, as regards the second case, 
 that '' whosoever speaketh against the Holy Ghost, 
 it shall not be forgiven him, neither in this world, nor 
 in the w^orld to come." § 
 
 5. Furthermore, there is a progress constantly 
 going on amongst the departed in Christ in the region 
 beyond the grave. The work begun during lifetime 
 in the soul by Christ Jesus our Savioui' shall be com- 
 pleted, or confirmed, as the apostle declares, in the 
 day of the Lord.|| 
 
 • Heb. xi. 40. [f Rev. xxi. 27. J St. Matt. v. 25, 26. 
 
 J St. Matt. xii. 32. || Phil. i. 6 ; 1 Thess. v. 23. 
 
A CHRISTIAN DUTY. ■ 187 
 
 6. Just as we should not be so uncharitable and 
 heartless as to refuse our prayers on behalf of a dying 
 man, because we were doubtful as to his spiritual 
 state, so we should charitably pray for all such as 
 depart in the faith of the Gospel, holding that even 
 if the souls for which we pray are incapable of relief, 
 yet such intercessions will not be thrown away before 
 God, Wlio is the true and faithful rewarder of charity, 
 though in pardonable ignorance it may have been mis- 
 applied.* 
 
 7. Finally, though we may know but little of the 
 needs of the departed, though many details upon 
 which men desire information are withheld for some 
 good and sufficient purpose by God, yet such want of 
 accurate knowledge on our part should not prevent 
 the charitable work being undertaken of praying for 
 our lost friends and relations. We never, for 
 example, hesitate to pray for those temporarily absent 
 from our sight and homes, because we do not accu- 
 rately and precisely know theii- immediate actual 
 needs ; why then should we withhold our interces- 
 
 * In truth this teaching is founded there were no one of peace to receive 
 
 on the express commands of our it, for it returned, as their Master had 
 
 Saviour himself. For when the promised, to those who made the 
 
 Apostles greeted any with the hlessed prayer of peace for their neighbour , 
 
 salutation, 'Peace be to this house,' and they themselves were blessed 
 
 the greeting was not lost, even if because of their charity. 
 
i88 PRAVERS FOR THE DEPARTED. 
 
 sions for those who, though they have passed the 
 gate of death, still belong to iis and to the One 
 Family of Christ, and, it may be, still require our 
 prayers ? 
 
 On the general subject something more must here 
 be added. With some in the Latin Church it is held 
 that those who have passed to the region of the 
 departed suffer keenly, as the Council of Florence 
 declared, because not yet admitted to the presence 
 of God.* On the other hand, as St. Catherine of 
 Genoa asserted, she did not believe "it would be 
 possible to find any joy comparable to that of a soul 
 in purgatory, except the joy of the blessed in Para- 
 dise, a joy which goes on increasing day by day as 
 God more and more flows in upon the soul, which He 
 does abundantly, in proportion as every hindrance 
 to His entrance is consumed away."-}- Of course no 
 tongue can declare what exquisite pain it would be 
 
 * "If when the soul is parted any, or tliaii all the pain which could 
 
 from all earthly distractions, it comes be accumulated in one in this life. 
 
 to see that God is its only Good, and We know what pain separation from 
 
 13 yet withheld from His heatific an object of .deep human love occa- 
 
 sight, that it may learn to long for sions. What may it not be, of God ?" 
 
 Him, this is at once what the schools — A71 Explanation of the Thirty-nim 
 
 have called the pccna damni ; and Articles, by A. P. Forbes, D.C.L., 
 
 this awakened, unsatisfied longing, vol. ii. p. 334. London, 1868. 
 
 with the sense that through its own t " On Purgatory," by St. Cathe- 
 
 fault it remains in this darkness as to rine of Genoa, edited by Archbishop 
 
 God, may bo intcnser pain than Manning, c. 0. 
 
A CHRISTIAN DUTY. 189 
 
 to a soul freed from the body, impetuously desiring 
 the attainment of complete and intimate union with 
 God, to be withheld from His presence. Such, in its 
 want, then, the tender mercy of God recommends to 
 the charity of the faithful. If it be an essential in- 
 gredient of a Christian spirit to pray for all under 
 temporary sorrows and needs; if here on earth the 
 cup of cold water given in the Name of Christ shall 
 not lose its due reward ; if, in fact, all works of mercy 
 certainly draw down God's abundant gifts, and will 
 be surely repaid by Him at the last day ; then we 
 may reasonably believe and confidently hope that our 
 Prayers for the Dead, whom we have loved and lost, 
 shall not be in vain in the Lord. For such a charity 
 is wholesome and profitable both for them and us.* 
 They are our fellow-citizens and companions, only 
 that the head of the one on-going procession in which 
 they and we, and thousands of others, either have 
 taken, or are taking, an appointed place, has reached 
 
 * Gerson, the pious and learned and neglect us ? It is commonly 
 
 Chancellor of Pains, represents the remarked that a friend is tested in 
 
 departed as thus crying out to those the day of necessity. What need 
 
 of their friends still in the flesh : can be greater than oui-s ? Let it 
 
 " Pray for us because we are unable move your compassion. A hard 
 
 to help ourselves. You who can do heart shall fare ill at the last day. 
 
 it, lend us your assistance. You who Be moved by your own advan- 
 
 have known us on earth, you who tage." — Gerson s "Works," vol. iii. 
 
 have loved us, will you now forget p. 193. 
 
190 FR AVERS FOR THE DEPARTED. 
 
 the quiet land, a land of rcTpose and beauty "beyond 
 the everlasting hills, unseen by us who are here still 
 journeying over the flats and quagmires of earth. 
 
 Two other considerations, most ably stated in a 
 thoughtful but too brief essay on the general subject, 
 are fittingly reproduced here : — 
 
 "Another truth which underlies the doctrine of 
 Prayers for the Dead I believe to be this : that the 
 race of man, and pre-eminently the Christian portion 
 of it, is one family, and that death does not and 
 cannot destroy that network of mutual interests and 
 sympathies which bind us together and make us 
 necessary to each other on earth. The great evil of 
 our nature, the cause of nearly all its woes, is selfish- 
 ness — the repudiation of our family relations and 
 responsibilities. How does God contrive to cure us 
 of that selfishness ? I3y making us necessary to each 
 other. ' Every good gift and every perfect gift is 
 fr'om above, and cometh down from the Father of 
 lights, with whom is no variableness, neither shadow 
 / of turning.' 
 
 ^ " But hardly one of these good gifts is bestowed 
 on man directly from on high. They all reach him 
 through the ministry of his fellows. It is right that 
 no unnecessary obstacles should intervene between 
 
A CHRISTIAN DUTY. iqi 
 
 the soul of man and its God. But has not Pro- 
 testantism pushed that principle too far? Goethe 
 thought so, and he was a true interpreter of humanity 
 in that opinion. It is God's will to save men, not as 
 isolated and unconnected units, but as members of a 
 body, and common subjects of a holy kingdom ; and 
 to bring this great truth home to them He makes 
 them necessary to each other at every turn. In this 
 respect man is more helpless than the brutes that 
 perish. No animal is less self-dependent than he. 
 From the moment he issues from the womb till he is 
 laid in the grave he needs the help of parents, of 
 nurses, of teachers. On the right hand and on the 
 left he has to lean on the arm of his fellow-man. 
 Life would be impossible to him without the aid, and 
 would soon become insupportable without the sym- 
 pathy, of his kind. And lest the migrations of the 
 race should induce men to forget their common origin 
 and the home for which they are destined, the neces- 
 sity of mutual fellowship pursues them over seas and 
 continents. Each land has some gifts peculiar to 
 itself which makes it the interest of all nations to be 
 on terms of friendship with one another. And thus 
 a loving Providence makes even our temporal wants 
 subservient to higher purposes, teaching us the 
 
192 PRAYERS FOR THE DEPARTED. 
 
 impiety of the fii'st murderer's selfish exclamation, 
 and compelling us to see that our true happiness lies 
 in being each his ' brother's keeper.' This principle 
 of mutual interdependence runs through the whole 
 of man's natural life ; and it is no less conspicuous 
 in his moral and s^Diritual life. Nor is it bounded by 
 this earthly scene. Death does not destroy the family 
 relationship of our race. The dead are ' not lost, but 
 gone before,' and constitute, with those still left 
 behind, one family — ' the whole family in heaven and 
 in earth,' as St. Paul expresses it. Now what can be 
 so well calculated to keep this truth alive in our 
 minds as the doctrine and practice of praying for the 
 dead ? Condemn that doctrine, and then see whether 
 death has indeed ' lost its sting ' as you stand by the 
 grave of your beloved I 
 
 " The third truth implied in praying for the dead, 
 and the last one which I shall touch on here, may be 
 stated briefly as follows : The heart of man instinc- 
 tively refuses to believe in death, and to accept it as 
 its natural and final destiny. The heart searches for 
 its vanished kindi*ed, and will not believe that they 
 cease to be, or that its interest in them, or theirs 
 in it, is broken. It is a universal sentiment of 
 humanity ; and the more civilized humanity is, the 
 
A CHRISTIAN DUTY. 193 
 
 deeper is the sentiment. It is seen in an Old Mor- 
 tality going np and down the country laboriously 
 renewing the time-worn tombstones of the Covenan- 
 ters, and in the great orator of Athens, who knew the 
 spell that it contained when he promised victory to 
 his degenerate countrymen by a passionate adjui-ation 
 of '■ the dead at Marathon.' It is also seen in those 
 legends of many lands which represent some hero or 
 national benefactor as enjoying an immunity from the 
 last debt of humanity ; our own Arthur still living 
 in the vale of Avalon, or the great German Kaiser 
 sleeping in his mystic cave till his country shall again 
 need his trusty sword. The fact is, we all pray for 
 the dead — at least all loving hearts do. When our 
 beloved pass away from us, we follow them with our 
 longing thoughts, we speculate on their condition in 
 the world unseen, we wish them well. And what is 
 a wish but an unexpressed prayer ? ' Every good and 
 holy desire,' says Hooker, ' though it lack the form, 
 hath notwithstanding in itself the substance and with 
 Him the force of a prayer, who regardeth the very 
 moanings and sighs of the heart of man.'"* 
 
 Therefore, to be practical in these closing lines of 
 
 * "Prayers for the Dead," by the temporary Heview for January, 1871, 
 Kev. Malcolm MacCoU, in the Con- pp. 277 — 279. 
 
 
 
104 PRAYERS FOR THE DEPARTED. 
 
 this treatise, clay by day let us remember the departed. 
 In the morning, when we rise refreshed anew for the 
 day's labours; at noontide, when, by God's grace, 
 we snatch a few moments of quiet from our worldly 
 occupations to lift up our hearts with recollectedness 
 to God ; at our evening devotions, when the shadows 
 gather and night draws on, let us remember those whose 
 labours we have lost. Again, when we come together 
 for our bodily sustenance, as did our forefathers 
 of old, so in faith and love, having been ourselves 
 sustained in the body, let us then ask refreshment 
 for the souls of the dead in Christ. More particularly 
 at the offering of the Sacred Oblation, Sunday by 
 Sunday, and time by time, let us pray for all who 
 have gone before us in the faith of Christ, and now 
 rest in the sleep of peace, pleading His adorable 
 Sacrifice for all their necessities. For those who 
 most need our prayers pray we ; for such as have few 
 or none to pray for them ; for all souls who are waiting 
 for a full fruition of the Light of God's presence. Thus 
 shall the shadow of the cross fall upon a lustrous path- 
 way day by day in our onward journey. For in this 
 particular we shall be living in charity. Bear we 
 specially in mind, likewise, those whom we have known 
 and loved. We should not, as is so commonly the 
 
A CHRISTIAN DUTY. 195 
 
 case, be too mucli engrossed in self-contemplation and 
 selfishness, but should extend our vision and expand 
 our charity. As the writer has recently taught from 
 the pulpit : * " Let us ever remember the departed. 
 With some, their memories soon fade and are for- 
 gotten; with others they remain green and fresh 
 through the summer and autumn of a long life, even 
 into the chill and loneliness of its winter-time and 
 close. So be it with all gathered here. Though 
 others may forget and mention not their names, let no 
 return of their anniversary remain unused and un- 
 honoured by us. As the hart desires the water- 
 brooks, so do the souls of those departed in Christ 
 long for Almighty God. To Him they cry out of the 
 deep. As we turn over the sacred books they used 
 in their lifetime, as we linger in the homes dearer 
 to us because they were tlieir homes too, when we 
 o-o to visit the graves where their bodies rest, away 
 from the dust and turmoil of this vast city, in a 
 
 * " Our Duty to the Departed," a which the late Vicar of St. John's 
 
 Sermon on the Death of the Eev. J. was so deservedly held-the author, 
 
 A. Johnston, hy the Rev. F. G. Lee, at the request of several friends, has 
 
 D.C.L., pp. 9, 10. London, 1871. consented to re-produce it in its 
 
 The edition of this sermon, from integrity at the end of this volame. 
 
 which the ahove quotation is made, It may he found, consequently, und/r 
 
 having heen exhausted in a few days Appendix No. XIII. 
 —a fact testifying to the respect in 
 
 o2 
 
196 PRAYERS FOR THE DEPARTED. 
 
 sleeping-place where the grass grows green and the 
 sunshine falls ; or when in dull IS'oyembcr, year by 
 year, All Souls' Day conies round again, with its 
 hallowed associations and loving duties, let us always 
 remember the departed and pray, ' Lord, Thy kingdom 
 come.' ... A little while, and this separation 
 shall be ended. And when it is ended there shall 
 be a break and a parting nevermore, for God shall be 
 all in all." 
 
 Ad majorem Dei (jloriam. 
 
APPEl^DIX I. 
 
 INHUMATIO DEFUNCTI. 
 
 (Secundum Usum Sarum.) 
 
 Post Missam accedat Sacerdos ad caput defuncti, alba indiitus, absque 
 
 caj^pa serica : et duo Clerici de secunda forma ad caput defuncti 
 
 stantes, incijnunt tribus vicibus Antiphonam sequeutem, quaui 
 
 Chorus singulis, vicibus totam prosequatur usque infinem. 
 
 Ant. Circumdederunt me gemitus mortis : dolores inferni cir- 
 
 cumdederunt me. 
 
 Deinde post tertiam reject it ion em sequatur : 
 Kyrie eleyson. 
 Christe eleyson. 
 Kyrie eleyson. 
 
 Nan dicatur Pater noster, nee Dominus vobiscum, neque Oremus : 
 
 sed tantuin Oratio, Sacerdote dicente modesta voce, videlicet 
 
 sine nota : 
 
 Non intres in judicium cum servo tuo [vel servula tua] Domine, 
 
 quoniam nullus apud te justificabitur homo, nisi per te omnium 
 
 peccatorum tribuatur remissio : non ergo eum [vel eam] tua 
 
 qufesumus judicialis sententia premat, quem [vel quam] tibi vera 
 
 supplicatio fidei Christianae commendat ; sed gi-atia tua illi suc- 
 
 currente mereatur cvadere judicium ultionis, qui [vel quae] dum 
 
 viveret insignitus [vel insignita] est signaculo Sancta; Trinitatis. 
 
 In qua vivis et regnas, etc. 
 
198 PRAYERS FOR THE DEPARTED. 
 
 Eodem modo dicuntur omnes Orationes sequentes. 
 Ik'inde incipiat Cantor : 
 B. Qui Lazariim resuscitasti a moniuueuto fcetidum: Tu eis 
 Domine dona requiem et locum indulgentife. 
 
 F. Qui vonturas es judicai'e vivos, et mortuos, et sjeculum per 
 ignem. 
 Tu eis. 
 
 Et 2]ercant(!tur a clwro cum suo versu, et interim Sacerdos cum 
 thuribulo circumeundo corpus, Ulud incenset. Similiter Jiat in 
 Resjjonsoriis seqnentibiis. 
 
 Delude dicitur : 
 Kyrie eleyson. 
 Cliriste eleyson. 
 Kyrie eleyson. 
 
 Sine Pater noster, et sine Dominus vobiscum. Sed tantam cii/n 
 Oremus. 
 
 Oratio. Deus cui omnia vivunt, cui non pereunt moriendo 
 corpora nostra, sed mutantur in melius, te supplices deprecamur, 
 ut quicquid famulus [yel famula] tuus \rel tua] vitiorum tuae 
 voluntati contrarium, fallente diabolo, et propria iniquitate 
 atque fragilitate contraxit, tu pius et misericors abluas in- 
 dulgendo, ejusque animam suseipi jubeas, per mauus sanctorum 
 angelorum tuorum dcducendam in Sinum patriarcliarum tuorum 
 Abrahfe scilicet amici tui, et Isaac electi tui, atque Jacob dilecti 
 tui, quo aufugit dolor et tristitia, atque suspiiium, fidelium quoquo 
 unimaj felici jocunditatc la)tantur, et in novissimo magni judicii die 
 inter sanctos et electos tuos earn facias perpetuaa glorias tuae perci- 
 pcre portionem, quam oculus non vidit, nee auris audivit, et in cor 
 hominis non asccndit quam prajparasti diligentibus te. Per Clu-istum 
 Dominum nostrum. R. Amen. 
 
 R. Heu niilii, Domine, quia pcccavi in vita mea : quid faciam 
 
APPENDIX I. 199 
 
 miser ? ubi fugiam, nisi ad To Deus mens ? Miserere mei. Dum 
 veneris in novissimo die. 
 
 T'. Auima mea turbata est valde, sed Tu, Domine, succere ei. 
 Dum veneris. 
 
 Et percantetur a chow cum suo versu, ct interim incensctur corpus 
 
 ut sup>ra. 
 Delude sequatnr : 
 Kyrie eleyson. 
 Christe eleyson. 
 Kyrie eleyson. 
 Sine Pater noster, et sine Dominus vobiscum, sed tantum cum 
 
 Oremus. 
 Fac quffisumus, Domine, banc cum servulo tuo defuncto [vel 
 servula tua defuncta] misericordiam, ut factorum suorum in pcenis 
 non recipiat vicem, qui [vel quae] tuam in votis tenuit voluntatem : 
 et quia bic ilium [vel illam] vera fides junxit fidelium turmis, illic 
 eum [vel eam] tua miseratio societ augelicis cboris. Per Cbristum 
 Dominum nostrum. 
 
 Deinde incipiat Cantor: 
 I\. Libera me, Domine, de morte Eeterna in die ilia tremenda, 
 quando coeli movendi sunt et terra. Dum veneris judicare steculum 
 per ignem. 
 
 T'. Dies ilia, dies ira3, calamitatis et miserife : dies magna et 
 amara valde. 
 
 Kt ijercantetur a clioro cum uno versu tantum, scilicet Dies ilia ut 
 supra, et interim incensetur corpus a Sacerdote semel cir- 
 cumeundo, et postea asper(jatur aqua henedicta. 
 
 Deinde sequatur : 
 Kyrie eleyson. 
 
 Cbriste eleyson. 
 Kyrie eleyson. 
 
2 00 PRAYERS FOR THE DEPARTED. 
 
 Deinde roget Sacerdos circumstdutes orare ^;/'o anima defuncti 
 
 die ens : 
 
 Pro anima N. et pro anlmabus omnium fidelium defunctorum. 
 Pater nobter. 
 
 F. Et ne nos inducas. 
 
 B. Sed libera nos a male. 
 
 V. Non intres in judicium cum servo tuo [_vel servula tua] 
 Domine. 
 
 R. Quia non justificabitur in conspectu tuo omnis vivens. 
 
 F. A porta inferi. 
 
 R. Erue Domine animas eorum. 
 
 F. Credo videre bona Domini. 
 
 R. In terra viventium. 
 
 F. Domine exaudi, etc. 
 
 R. Et clamor, etc. 
 
 F. Dominus vobiscuin. 
 
 R. Et cum, etc. 
 
 Oremus. 
 Inclina, Domine, aurem tuam ad preces nostras, quibus miseri- 
 cordiam tuam supplices deprecamur, ut animam famuli tui \yel 
 famula; tua3], quam de hoc sseculo migrare jussisti, in pacis ac 
 lucis regione constituas, et sanctorum tuorum jubeas esse con- 
 sortem. Per Christum Dominum nostrum. 
 
 Hie deporteUir eorpus ad sepniehrum, Cantore ineipiente : 
 Ant. In Paradisum. E. u. o. u. a. e. 
 Psnlmiis. In exitu Israel de ^gypto. 
 
 Alius ps(dmus si tantum restat iter, scilicet : 
 Ad to Domine levavi aminam mcam. 
 
 Finito psaJmo vel psahnis, dieatur iste versus : 
 Requiem seternam dona eis, Domine : et lux pcrpctua luccat eis. 
 
APPENDIX I. 201 
 
 Dcinde repetatin' Antipliona : 
 In Paradisum deducunt te angeli, in suum conventum suscipiant 
 te martyres, et perducant te in civitatem sanctam Hierusalem. 
 
 Quibus dictis, dicat Sacerdos sine Dominus vobiscum, sed tantiim 
 cum Oremus, humili voce ; 
 Piae recordationis affectu, fratres carissimi, commemoratiouem 
 faciamus cari nostri [rsl carte nostree] quern [vel quam] Dominus 
 noster de tentationibus hujus Sfeculi assumpsit. Obsecremus 
 misericordiam Dei nostri, ut ipse ei tribuere dignetur placitam et 
 quietam mansionem, et remittat ei omnes lubrica^ temeritatis 
 offensas, ut concessa sibi venia pleute indulgentiae quicquid in hoc 
 saBCulo proprio vel alieno reatu deliquit, totum ineffabili pietate 
 ae benignitate sua deleat, et abstergat. Per Christum. 
 
 Alia Oratio cum Oremus. Oratio. Te Domine Sancte, Pater 
 omnipotens, teterne Deus, suppliciter deprecamur pro spiritu 
 fratris nostri \yel sororis nostrfe,] quern \yel quam] a voraginibus 
 hujus saeculi accersiri jussisti, ut digneris, Domine, dare ei 
 lucidum locum refrigerii et quietis. Liceat ei transire portas 
 inferorum et poenas tenebrarum, maneatque in mansionibus 
 sanctorum, et in luce sancta quam olim Abrah^ promisisti et 
 semini ejus. NuUam Ifesionem sentiat spiritus ejus, sed cum 
 magnus ille dies resurrectionis advenerit cum resuscitare eum 
 \_vel earn] digneris una cum Sanctis et electis tuis, deleasque 
 ejus omnia delicta atque peccata usque ad novissimus quadran- 
 tem, tecumque immortalitatis tufe vitam et regnum consequatur 
 ffiternum. Per Christum Dominum nostrum. B. Amen. 
 
 Finitis orationihiis aperiatur sepidchrum : Cantore incipiente 
 Antiplionam: 
 Aperite. E. u. o. u. a. e. 
 Psahnus. Confitemini Domino quoniam bonus. 
 
202 PR A VERS FOR THE DEPARTED. 
 
 Finito psahiw, iota dicatnr Antlphona : 
 Aperite mihi portas justitae, et ingressua in eas confitebor 
 Domiuo : ha;c porta Domini, justi intrabuut in earn. 
 
 Qua dicta dicat Sacerdos. Oremus. 
 Oratio. Obsecramus misericordiam tuam, omnipotens aeterne 
 Deus, qui hominem ad imaginem tuam creare diguatus es, ut 
 animam famuli tui [vd famulae tu«] N. quam hodierna die rebus 
 bumanis eximi, et ad te accersiri jussisti, blande et misericorditer 
 suscipias. Non ei dominentur umbrae mortis, nee tegat eum [vel 
 earn] cbaos et caligo tencbrarum, sad exutus [vel exuta] omnium 
 criminum labe in sinu Abrabte collocatus [vel collocata] locum 
 refrigerii se adeptum [vel adeptam] esse gaudeat : ut cum dies 
 judicii advenerit, cum Sanctis et electis tuis eum [vel eam] 
 resuscitari jubeas. Per Cbristum Dominum nostrum, it. Amen. 
 
 Alia Oratio cum Oremus. 
 
 Deus qui justis supplicationibus semper prtesto es, qui pia vota 
 dignaris intueri, da famulo tuo [vel famulae tu^] N. cujus 
 deposition! bodie officia bumanitatis exbibemus, cum Sanctis atque 
 fidelibus tuis beati niuneris portionem. Per Cbristum Dominum 
 nostrum. E. Amen. 
 
 Deinde dicatur Bcncdictio Sepulcbri, sine Oremus, hoc modo : 
 Piogamus te, Domine sancte. Pater omnipotens, a;terne Deus, ut 
 bene+dicere et sanctificare digneris boc sepulcbrum, et corpus in 
 eo collocandum ; ut sit remcdium salutare in eo quiescenti et 
 redemptio animse ejus atque tutela et munimen contra sasva jacula 
 inimici. Per Cbristum Dominum nostrum. 11. Amen. 
 
 Alia Beiiediciio Tunudi : 
 Adjutoriura nostrum in Nomine Domini. 
 Qui fecit coelum et terram. 
 
 Benedic Domino locum sepulcbri bujus, sicut bcnedixisti 
 scpulcbra Abraboo, Isaac, ct Jacob. 
 
APPENDIX I. 203 
 
 F, Osteude nobis Domiue misericorcliain tuam. 
 
 Fi. Et salutare tuum da nobis. 
 
 Oratio. Deus qui fandasti terram et fonnasti coelos, qui omnia 
 sideribus instituta fixisti, qui captum laqueis mortis bominem 
 lavacri ablutione reparas, qui sepultos Abrabam, Isaac, et Jacob 
 in spelunca duplici, in libro vitae ac totius glori^e principes 
 annotasti benedicendos : ita bene + dicere digneris bunc famulum 
 tuum [vel ancillam tuam], ut eum \_vel' e^m] requiescere facias, et 
 in sinu Abrabae collocare digneris : qui Dominum nostrum Jesum 
 Cbristum Filium tuum, devictis laqueis inferorum resurgere, et in 
 se credentium suorum membra resuscitare jussisti. Qui venturus 
 est judicare vivos et mortuos et saeculum per ignem, 
 
 Oratio. Respice Domine super banc fabricam sepulturse, et 
 descendat in eam Spiritus tuns, ut te jubente sit ei in boc loco 
 quieta dormitio, et tempore judicii cum omnibus Sanctis sit vera 
 resurrectio. Te prestante Domino nostro, qui in Trinitate perfecta 
 vivis et regnas per cuncta ssecula sa^culorum. B. Amen. 
 
 Hie aspergatur aqua henedicta super sepulchruin, et incensetur 
 
 sepidchrum. 
 Finitis orationibus, ponatur corpus in sepulchro, Cantore incipiente : 
 
 Ant. Ingrediar. E. u. o. u. a. e. 
 
 Psalmus. Quemadmodum desiderat cervus. 
 
 Dicta psalmo, repetatur Antiphona : Ingrediar in locum taber- 
 naculi admirabilis usque ad domum Dei. 
 
 Q}ia dicta dicat Sacerdos Oratioiiem hoc viodo : 
 Oremus, fratres carissimi, pro spiritu cari nostri [rel car© 
 nostrre] N. quem Dominus de laqueo bujus sa3culi liberare 
 dignatus est, cujus corpusculum bodie sepultura? traditur, ut eum 
 [vel eam] pietas Domini in sinu Abrabse collocare dignetur, ut cum 
 magni judicii dies advenerit, inter sanctos et electos suos eum 
 [i-el eam] in parte dextera coUocandum [vel collocandam] resus- 
 
204 PRAYERS FOR THE DEPARTED. 
 
 citari faciat. Qui vivit et regnat Deus. Per omnia sajcula 
 sseculorum. B.. Amen. 
 
 Alia Oratio cum Oremus : 
 Oratio. Deus qui humanarum animarum soternus amator es, 
 animam famuli tui [vel famulae tujc] N. quam vera dum in corpore 
 maneret tenuit fides, ab omni cruciatu iuferorum reddo extorrem, 
 ut segregata ab infernalibus claustris sanctorum tuorum mereatur 
 adunari consortiis. Per Christum. 
 
 Finitis orationibus, claudatur sepidchrum, poneiite prins Sacerdote 
 ahsolutionem super j^ectus defuncti, sic dicendo : 
 Dominus Jesus Christus qui beato Petro apostolo suo, creterisque 
 discipulis suis licentium dedit ligandi atque solvendi, ipse te N. 
 absolvat ab omni vinculo delictorum, et in quantum mens fragilitati 
 permittitur, prccor sis absolutus [vel absoluta] ante tribunal 
 ejusdem Domini nostri Jesu Cbristi, habeasque vitam aeternam et 
 vivas in saecula sfeculorum. II. Amen. 
 
 Hie asperjatur tumulus aqua benedicta et incensetur, Cantore inci- 
 piente Antiphonam : 
 Hsec requies mea. E. u. o. u. a. e. 
 
 Psalmus. Memento Domino David, et omuis mansuetudinis 
 ejus. 
 
 Finito j}salmo, sequatur AntipJiona : 
 Haac requies mea in saeculum sa^culi : hie habitabo quoniam 
 elegi cam. 
 
 Qua dicta, dicat Saccrdos Orationem, cum. Oremus : 
 Oratio. Deus, apud quem spiritus mortuorum vivunt, et in 
 quo electorum aninife, deposito carnis onere, plena felicitate 
 laitantur, praista supplicantibus nobis, ut anima famuli tui [vel 
 famute tuae] N. qua) tcmporali per corpus visionis hujus luminis 
 caruit visu, roternaj illius lucis solatio potiatur. Non eam tor- 
 mentum mortis attingat, nee dolor horrenda3 visionis afficiat. Non 
 
APPENDIX I. 205 
 
 poenalis timor excruciet, non reorum pessima catena constringat, 
 sed concessa sibi venia omnium delictorum, optataj quictis conse- 
 quatur gaudia repromissa. Pei* diristum Dominum nostrum. 
 7i. Amen. 
 
 Alia Oratio cum Oremus : 
 Oratio. Tu Domine Deus omnipotens, precibus nostris aurem 
 tuge pietatis accommodare digneris, tu miseris opem feras et 
 misericordiam largiaris, et spiritum famuli tui [vel famuli tute] 
 N. vinculis corporalibus liberatum in pacem sanctorum tuorum 
 recipias, ut locum poenalem et Gebennse ignem in regionem 
 viventium translatus evadat. Per Christum. 
 
 Finitis oratlonihiis, executor officii terrain super corpus ad vioduiii 
 crucis iwnat, et corpus thurificet et aqua henedicta aspergat : 
 et dum sequens Psalinus canitur, corpus omnino cooperiatur, 
 Cantore incipiente Antiphonam : 
 
 De terra plasmasti me. E. u, 0. u. a. e. 
 
 Psahnus. Domine probasti me et cognovisti me. 
 
 Finito psahao, tota dicatur AntipJtona : 
 
 De terra plasmasti me, et carnem induisti me, redemptor meus 
 Domine : x'esuscita me in novissimo die. 
 
 Qua dicta, dicat Sacerdos sine Dominus vobiscum, et sine Oremus : 
 Commendo animam tuam Deo Patri omnipotenti, terram terra, 
 
 cinerem cineri, pulverum pulveri, in nomine Patris, et Filii et 
 
 Spiritus Sancti. 
 
 Deinde dicat Sacerdos hanc Orationeui, sine Oremus : 
 
 Oratio. Temeritatis quidem est, Domine, ut homo hominem, 
 mortalis mortalem, cinis cinerem tibi Domino Deo nostro audeat 
 commendare : sed quia terra suscipit terram et pulvis convertitur 
 in pulverem, donee omnis caro in suam redigatur originem, inde 
 tuam Deus piisime Pater lachrymabilitcr quassumus pietatem, ut 
 
20 6 PRAYERS FOR THE DEPARTED. 
 
 hujus famuli tui [re/ famulge tuas] N. animam quam creasti de 
 hujus mundi voragine coenolenta ad patriam ducas, Abrahoe amici 
 tui siuu recipias, et refrigerii rore perfundas. Sit ab gestuantis 
 Gehennae truci incendio segregata, et beatse requiei, te donante, 
 conjuncta. Et si quffi illi sunt, Domine, dign® cruciatibus culpa?, 
 tu eas gratia tuae mitissimse lenitatis indulge, ne peccati vicem sed 
 indulgentife tufe piam sentiat bonitatem. Cumque finito mundi 
 termino supernum cunctis illuxerit regnum, novus homo sanctorum 
 omnium ccetibus aggregatus [yel aggregata] cum electis tuis 
 resurgat in parte dextera coronandus \_vcl coronanda]. Per 
 Christum Dominum nostrum. JZ. Amen. 
 
 Alia Oratio Oremus : 
 Oratio. Deus vitae dator, et humanorum corporum reparator, 
 qui te a peccatoribus exorari voluisti, exaudi preces quas speciali 
 devotione pro anima famuli tui [vel famulae tuae] N. tibi lachry- 
 malibiliter fundimus : ut liberare earn ab inferorum cruciatibus et 
 collocare eam inter agmina sanctorum tuorum digneris, veste 
 quoque coelesti et stola immortalilitatis indui, et Paradisi amoenitate 
 confovcri jubeas. Per Christum Dominum nostrum. /?. Amen. 
 
 Finita oratione, incipiat Cantor Antiphonam: 
 Omnis spiritus. E. u. o. u. a. e. 
 rsalmiis. Laudate Dominum in cffilis. 
 Psahiuts. Cantate Domino canticum novum. 
 Psahnus. Laudate Dominum in Sanctis ejus. 
 
 Fiiilto jisahiw, tnta dicatiir Antljjhona, scilicet : 
 
 Omnis spiritus laudet Dominum. 
 
 Qua dicta, dicat Sacerdos sine Dominus vobiscum, et sine Oremus. 
 
 Oratio. Debitum humani corporis sepeliendi officium fidelium 
 more complentes, Dcum cui omnia vivunt fidelitcr deprecemur, ut 
 hoc corpus cari nostri [vel carae nostrae] N. a nobis infirmitate 
 sepultum, in ordine sanctorum suorum rcsuscitct, ct ejus spiritum 
 
APPENDIX I. 207 
 
 Sanctis ac fidelibus aggregari jubeat, cum quibus inenarrabili 
 gloria et perenni felicitate perfi'ui mereatur. Per Dominum 
 nostrnm Jesum Christum Filium ejus, Qui cum eo vivit, etc. 
 
 Finita Oratione, incipiat Sacerdos Antiphonaii}. Et iutonetur 
 Psahnus Benedictus, modo sequenti : tutus Psalmus dicatiir et 
 ccoitetur hie soJcnnitev siciit ad matiiti}U(iu. 
 Ant. Ego sum. 
 
 Benedictus Dominus Deus Israel : quia visitavit et fecit re- 
 demptionem plebis suae. 
 
 Finito pisalmo, tota dicatnr Aiitiplwna : 
 
 Ego sum resurrectio et vita, qui credit in me etiam si mortuus 
 fuerit vivet, et omnis qui vivit et credit in me non morietur in 
 feternum. 
 
 Qua dicta, sequatur hoc modo : 
 Kyrie eleyson. 
 Cbriste eleyson. 
 Kyrie eleyson. 
 
 Hie ror/et Sacerdos orare pro anima defuneti, ita dicens : 
 
 Pro anima N. et pro animabus omnium fidelium defunctorum. 
 
 Pater noster, 
 
 Deinde dicat Sacerdos : 
 
 V. Et ne nos inducas in tentationem. 
 
 Fi. Sed libera nos a malo. 
 
 r. Requiem aeternam dona eis Domine. 
 
 B. Et lux perpetua luccat eis. 
 
 F. A porta inferi. 
 
 B. Erue Domine animas eorum. 
 
 y. Credo videre bona Domini. 
 
 7i'. In terra viventium. 
 
 T'. Xon intres in judicium cum servo tuo, Domine. 
 
2o8 PRAYERS FOR THE DEPARTED. 
 
 E. Quia non justificabitur in conspectu tuo omnis vivens. 
 
 V. Domine exaudi orationem meam. 
 
 E. Et clamor meus ad te veniat. 
 
 Dominus vobiscum. 
 
 Et cum spiritu tuo. 
 
 Oremus. 
 
 Oratio. Deus origo pietatis, pater misericordiarum solamem 
 tristium, indultor criminum, de cujus munere venit omne quod 
 bonum est, et procedit, respice propitius supplicum preces. Et 
 quamvis propria nos reputet indignos conscientia, te dignum nostris 
 flecti petitionibus, pulsamus tamen quantulumcunque conceditur 
 aures tuaa pietatis. Nam si omittimus in utroque veremur esse rei, 
 quoniam et te prsecipis a peccatoribus exorari, nostroque, etsi 
 non merito, hoc agendum te prfestante tribuitur ministerio. Ergo 
 te, Domine Sancte, Pater omnipotens, asterne Deus, qui unicum 
 Filium tuum Dominum nostrum Jesum Christum incarnari de 
 Vkgine constituisti, quo vetustum solveret proprio cruore pecca- 
 tum, etvitam redderet mundo, ipso opitulante animam fratris nostri 
 [vel sororis nostrge] N. ab ergastulo coenolenta3 materiae exemptam 
 ab omnibus piaculis quajsumus absolvas. NuUas patiatur insidias 
 occursantium daemonum, propter quam misisti ad terras unigcni- 
 tum Filium tuum. Libera et absolve eam ab jestuantis Gehennse 
 truci incendio, collocans in Paradisi amoeuitate. Non sentiat, 
 piissime Pater, quod calet in flammis, quod stridet in poenis, et 
 quod horret in tenftbris : sed munificentiaj tua3 munere praventa 
 mereatur evadere judicium ultionis, et beata; requici ac lucis 
 seternse felicitate perfrui. Per Christum. 
 
 Alia Oratio, cum Oremus : 
 
 Tibi, Domine, commendamus animam famuli tui [vel famulaj 
 tunc] N. ut defunctus \yel defuncta] sajculo tibi vivat, et qua) per 
 fra'nlitatem mundane conversationis peccata admisit, tu venia 
 misericordissimse pietatis absterge. Per Christum. 
 
APPENDIX I. 209 
 
 Hie dictis, dicatur psahniis Miserere, cum Ant. Requiem feternam. 
 Qua dicta, dicat Sacerdos in auditu omnium : 
 Pater noster : pro anima ejus N. et pro animabus quorum ossa 
 in lioc coemeterio vel in aliis requiescunt, et pro animabus omnium 
 fidelium clefunctorum. 
 
 Delude dicat Sacerdos Pater noster : 
 Et ne nos, etc. 
 Seel libera, etc. 
 T'. A porta inferi. 
 Fi. Erue Domine. 
 
 V. Ne tradas Domine bestiis animas confitentes tibi. 
 R. Et animas pauperum tuorum ne obliviscaris in finem. 
 Dominus vobiscum. Et cum. 
 Oremus. 
 Oratio. Deus, cujus miseratione animfc fidelium requiescunt, 
 animabus famulorum famularumque tuarum hie et ubique iu 
 Christe quiescentium, da propitius suorum veniam peccatorum, 
 ut a cunctis reatibus absoluti, tecum sine fine laetentur. Per 
 Christum. 
 
 Postea revertentes Clerici de tuinulo, dicant Septem Psalmos 
 Pcenitentiales, vel Psahnum De profuudis, cum Antiphona 
 Requiem seternam : 
 
 Sequatur — 
 Kyrie eleyson. 
 Christe eleyson. 
 Kyrie eleyson. 
 
 Pater noster. 
 
 Et ne nos, etc. 
 
 Sed libera, etc. 
 T'. A porta inferi. 
 R. Erue Domine. 
 
2 10 PRAYERS FOR THE DEPARTED. 
 
 F. Anima ejus in bonis demoretur. 
 
 H. Et semen ejus hsereditet terram. 
 
 F. Credo videre bona Domini. 
 
 I{. In terra viventium. 
 
 F. Non intres in judicium cum servo tuo, Domine. 
 
 B.. Quia non justificabitur in conspectu tuo omnis vivens. 
 Dominus vobiscum. Et cum. 
 Oremus. 
 
 Oratio. Satisfaciat tibi Domine Deus noster pro anima famuli 
 tui \yel famulse tuse] N. fratris nostri [yel sororis nostra], sanctaj 
 Dei genitricis semperque virginis Marian, et sanctissimi apostoli 
 tui Petri, omniumque sanctorum tuorum oratio, et pr^esentis familiae 
 tuse humilis et devota supplicatio, ut peccatorum omnium veniam 
 precamur obtineat, nee eam patiaris cruciari gebennalibus poenis, 
 quam Eilii tui Domini nostri Jesu Cbristi pretioso sanguine rede- 
 misti. Qui tecum, etc. 
 
 In fine omnium demissa voce dicatur sic. 
 
 Anima ejus, et animse omnium fidelium defunctorum per Dei 
 misericordiam requiescant in pace. jR. Amen. 
 
APPEIS'DIX II. 
 
 MISS^ PRO DEFUNCTIS. 
 
 Secundum Ritum Romanum. 
 IN COMMEMORATIONE OMNIUBI FIDELIUM DEFUNCTORTJM. 
 
 Introitus. Requiem geternam dona eis Domine ; et lux perpetua 
 luceat eis. Ps. Ixiv. Te decet hymnus Deus in Sion ; et tibi 
 reddetur votum in Jerusalem : exaudi orationem meam ; ad te 
 omnis caro veniet. 
 
 Dei7ide absolute repetitur Requiem aeternam usque ad Psalmum. 
 
 Oratio. Fidelium Deus omnium Conditor et Redemptor, 
 animabus famulorum famularumque tuarum remissionem cunc- 
 torum tribue peccatorum : ut indulgentiam, quam semper optave- 
 runt, piis supplicationibus consequantur. Qui vivis et regnas cum 
 Deo Patre. 
 
 Lectio Epistola. heati Pnuli ApostoU ad Corinthios 1, c. xv. 51 : 
 
 Fratres : Ecce mysterium vobis dico Deo autem 
 
 gratias, qui dedit nobis victoriam per Dominum nostrum Jesum 
 Christum. 
 
 Graduale. Requiem aeternam dona eis Domine ; et lux per- 
 petua luceat eis. 
 
 V. Ps. cxii. 6, 7. In memoria nsterna erit Justus ; ab auditione 
 mala non timebit. 
 
 Tractatus. Absolve, Domine, animas omnium fidelium defunc- 
 torum ab omni vinculo delictorum. 
 
 p2 
 
2 12 PRAYERS FOR THE DEPARTED. 
 
 V. Et gratia tua illis succurrente, mereantur evadere judicium 
 ultionis. 
 
 T'. Et lucis aeternoD beatitudine perfrui. 
 
 Sequentia. 
 
 Dies irsD, dies ilia 
 Solvet sajclum in favilla, 
 Teste David^cuni Sibylla. 
 
 Quantus tremor est futurus, 
 Quondo Judex est venturus, 
 Cuncta stricte discussurus ! 
 
 Tuba miriun spargens sonum 
 Per sepulchra regionum, 
 Coget omnes ante thronum. 
 
 Mors stupebit, et natura, 
 Cum resurget creatura, 
 Judicanti responsura. 
 
 Liber scriptus proferctur, 
 In qno totum continetur, 
 Unde mundus judicetur. 
 
 Judex ergo cum sedebit, 
 Quidquid latet apparebit : 
 Nil inultum remanebit. 
 
 Quid sum miser tunc dicturus 
 Quem patronum rogaturus, 
 Cum vix Justus sit securus ? 
 
 Eex tremenda) m.ajestatis, 
 Qui salvandos salvas gratis, 
 Salve me, tons piotatis. 
 
 Kecordare, Jesu pie, 
 Quod f^um causa tua; via?, 
 Ne me perdas ilia die. 
 
 Quaerens me, sedisti lassus, 
 Rcdemisti, crucem passus : 
 Tantus labor non sit cassusi 
 
 Juste Judex ultionis, 
 Donum fac remissionis 
 Ante diem rationis. 
 
 Ingemisco tanquam reus, 
 Culpa rubet vultus meus, 
 Supplicanti parce Deus. 
 
 Qui Mariam absolvisti, 
 Et latronem exaudisti, 
 Mibi quoque spem dedisti. 
 
 Preces meae non sunt digna? 
 Sed tu bonus fac benigne, 
 Ne perenni cremer igne. 
 
 Inter oves locum prassta, 
 Et bab hcedis me sequestra, 
 Statuens in parte dextra. 
 
 Confutatis maledictis, 
 Flanmiis acribus addictis, 
 Voca me cum bcnedictis. 
 
 Oro supplex et acclinis, 
 Cor con tri turn quasi cinia 
 Gere curam mei finis. 
 
 Lacrymosa dies iUa, 
 Qua resurget ex favilla 
 Judicandus bomo reus. 
 
 Huic ergo parce, Dous ; 
 
 Pie Jesu Domine, 
 
 Dona eis requiem. Amen. 
 
APPENDIX 11. 213 
 
 Sequenfia sancti EvangcUi secundum Johanneni, e. v. 25 — 29 : 
 
 In illo tempore: Dixit Jesus in resurrectionem 
 
 judicii. 
 
 Offertorium. Domine Jesu Christi, Kex gloriae, libera animas 
 omnium ficlelium defunctorum de poenis inferni, et de profundo 
 lacu : libera eas de ore leonis, ne absorbeat eas tartarus, ne cadant 
 in obscurum ; sed signifer sanctus Michael repraesentet ■ eas in 
 lucem sanctam :* Quam olim Abrahas promisisti, et semini ejus. 
 V. Hostias et preces tibi Domine, laudis offerimus : tu suscipe 
 pro animabus illis, quarum hodie memoriam facimus : fac eas 
 Domine de morte transire ad vitam.* Quam olim Abrahfe pro- 
 misisti, et semini ejus. 
 
 Secreta. Hostias, qua3sumus Domine, quas tibi pro animabus 
 famulorum famularumque tuarum offerimus, propitiatus intende : 
 ut, quibus Fidei Christian?e meritum contulisti, dones et prremium. 
 Per Dominum. 
 
 Communio. Lux reterna luceat eis, Domine,* Cum Sanctis tuis 
 in osternum, quia pius es. T^ Requiem aeternam dona eis Domine : 
 et lux perpetua luceat eis.* Cum Sanctis. 
 
 Postcomnmnio. Animabus, qua9sumus Domine, famulorum 
 famularumque tuarum, oratio proficiat supplicantium : ut eas et a 
 peccatis omnibus exuas, et tuae redemptionis facias esse participes. 
 Qui vivis. 
 
 Dicto Dominus vobiscum, dicltur Requiescant in pace. -R. 
 Amen. FA non datur Benedictio : sed dicto secreto Placeat tibi, 
 Sancta Trinitas, et osculato altari, legitur Evangelium S. Joannis. 
 In principio erat Verbum, iit moris est. 
 
 IN .DIE OBITUS, SEU DEPOSITIONIS DEFUNCTI. 
 
 Introitus. Requiem aBternam dona eis, Domine ; et lux per- 
 petua luceat eis. Ps. Te decet hymnus Deus in Sion ; et tibi 
 reddetur votum in Jerusalem ; exaudi orationem meam, ad te 
 omnis caro veniet. Requiem. 
 
2 14- PRAYERS FOR THE DEPARTED. 
 
 Oratio. Deus, qui proprium est misereri semper et parcere, te 
 supplices exoramus pro anima famuli tui N. quam hodio do hoc 
 sfficulo migrare jussisti : ut non tradas earn in manus iuimici, 
 neque obliviscaris in finem, sed jubeas earn a Sanctis Angelis 
 suscipi, et ad patriam Paradisi perduci; ut, quia in te speravit 
 et credidit, non poenis inferni sustineat, sed gaudia aeterna 
 possideat. Per Dominum nostrum. 
 
 Lectio Epistola beati Pauli ApostoU ad Thessalonicenses 1, c. iv. 
 13—18: 
 
 Fratres, Nolumus vos ignorare de dormieutibus 
 
 Itaque consolamini invicem in verbis istis. 
 
 Graduale. Eequiem ; Tr actus. Absolve; et Sequentia dicenda, 
 Dies irae, nt supra (p. 212). 
 
 Sequentia sancti EvangeUi secundum Joannem, c. xi. 21 — 27. 
 
 In illo tempore quia tu es Cbristus Filius Dei vivi, 
 
 qui in bunc mundum venisti. 
 
 Offertorium. Domine Jesu Christe, ut supra (p. 213). 
 
 Secreta. Propitiare, qusesumus Domine anima) famuli tui N. 
 pro qua hostiam laudis tibi immolamus, Majestatem tuam sup- 
 pliciter deprecantes : ut per haec pia3 placationis officia, pervenire 
 uicreatur ad requiem sempiternam. Per Dominum. 
 
 Communio. Lux aeterna, ut supra (p. 213). 
 
 Postcommunio. Praesta, quassumus, omnipotens Deus : ut 
 anima famuli tui N. quae hodie de hoc sa;culo migravit, his sacri- 
 ficiis purgata, et a peccatis expedita, indulgentiam pariter et 
 requiem capiat sempiternam. Per Dominum. 
 
 /n die tertio, septimo, et trujesimo depositionis Defuneti, dicitur 
 Missa ut sup7-a exceptis Orationibus, qua: dicuntur ut hifra : 
 
 Oratio. Quaesumus, Domine, ut animae famuli tui N. cujus 
 depositionis diem tertium [vel scptimum) [vel trigesimum) comme- 
 moramus, Sanctorum atque elcctorum tuorum largiri digueris 
 
APPENDIX II. 215 
 
 consortium : et rorem misericordise tuse perennem infimdas. 
 Dominum nostrum. 
 
 Secreta. Munera, quaesumus Domine, quae tibi pro anima 
 famuli tui N. offei'imus, placatus intende : ut remediis purgata 
 coelestibus, in tua pietate requiescat. Per Dominum. 
 
 Postcommiinio. Suscipe, Domine, preces nostras pro anima 
 famuli tui N. ut, si quas ei maculae de terrenis contagiis adhaeserunt, 
 remissionis tuje misericordia deleantur. Per Dominum. 
 
 IN ANNIVERSARIO DEFUNCTORUM. 
 
 Introitus. Requiem aeternam dona eis, Domine ; et lux per- 
 petua luceat eis. Ps. Te decet hymnus Deus in Sion, et tibi 
 reddetur votu^n in Jerusalem ; exaudi orationem meam, ad te 
 omnis caro veniet. Requiem aeternam. 
 
 Oratio. Deus, indulgentiarum Domine, da animabus famulorum 
 famularumque tuarum, quorum aniversarium depositionis diem 
 commemoramus refrigerii sedem, quietis beatitudinem, et luminis 
 claritatem. Per Dominum. 
 
 Si pro uno fiat annicersarium, dicatur sequens : 
 
 Oratio. Deus, indulgentiarum Domine, da animae famuli tui, 
 (vel famulfe tuaj) cujus anniversarium depositionis diem commemo- 
 ramus, refrigerii sedem, quietis beatitudinem, et luminis clari- 
 tatem. Per Dominum. 
 
 Lectio libH Machabatonim 2, c. xii. : 
 
 In diebus illis. Vir fortissimus Judas ut a peccatus, 
 
 solvantur. 
 
 Graduale, Requiem, Tractus, Absolve, et Sequentia, Dies ii'i« 
 ut supra (p. 212). 
 
2i6 PRAYERS FOR THE DEPARTED. 
 
 Sequentia mncta Evangelil secundum Joanuem, c. vi. 37 — 40. 
 
 In illo tempore : Dixit Jesus et ego resuscitabo eum 
 
 in novissimo die. 
 
 Offertorlum. Domine Jesu Christe, ut supra (p. 213). 
 
 Secreta. Propitiare, Domine, supplicationibus nostris, pro ani- 
 mabus fiimularumque tuarum, quorum hodie annua d;es agitur, 
 pro quibus tibi ofFerimus sacrificium laudis : ut eas Sanctorum 
 tuorum consortio sociare digneris. Per Dominum. 
 
 Si 2)ro 1(710 Jiat, dicatur sequens : 
 
 Secreta. Propitiare, Domine, supplicationibus nostris, pro 
 anima famuli tui, {eel famul^e] tua?) cujus hodie annua dies agitur, 
 pro 'qua tibi offerimus sacrificium laudis: ut earn Sanctorum 
 tuorum consortio sociare digneris. Per Dominum nostrum. 
 
 Comvmnio. Lux aeterna, ut sujn-a (p. 213). 
 
 Postcommunio. Pr^sta, quassumus Domine, ut auimte famu- 
 lorum famularumque tuarum, quorum anniversarium depositionis 
 diem commemoramus, his purgatae sacrificiis, indulgentiam 
 pariter et requiem capiant sempiteruam. Per Dominum nostrum. 
 
 S'qrro iinojiat, dicatur sequens Postcommunio : 
 Prffista, quaisumus Domine, ut anima famuli tui {vd famula; tua?) 
 cujus anniversarium depositionis diem commemoramus, his pur- 
 gata sacrificiis, indulgentiam pariter et requiem capiat sempi- 
 teruam. Per Dominum. 
 
 IN MISSIS QUOTIDIANIS DEFUNCTORUM. '■"^^ 
 
 Introitus. Eequiem aeternam dona eis, Domine ; et lux per- 
 petua luceat eis. Ps. Te dccet hymnus Deus in Sion, et tibi 
 reddetur votum in Jerusalem ; exaudi orationcm meam, ad te 
 omnis caro veniet. Requiem Deternam. 
 
APPENDIX II. 217 
 
 Pro defimctis Episcopis sen Sacerdotibus : 
 Oratio. Deus, qui inter apostolicos sacerdotes, famulos tuos 
 pontificali, seu sacerdotali fecisti dignitati vigere : prresta, quae- 
 sumus, ut eorum quoque perpetuo aggregentur consortio. Per 
 Dominum nostrum Jesum Christum Filium tuum. Qui tecum 
 vivit. 
 
 Pro defimctis fratrihus, iwopinquis, et henefactorihus : 
 Oratio. Deus, venifc largitor et humante salutis amator, 
 quffisumus clementiam tuam ; ut nostras congregationis fratres, 
 propinques, et benefactores, qui ex hoc steculo transierunt, beata 
 Maria semper Virgine intercedente cum omnibus Sanctis tuis, ad 
 perpetuse beatitudinis consortium pervenire concedas. 
 Pro omnibus fid elihus defimctis : 
 Oratio. Fidelium, Deus, omnium Conditor et Redemptor, 
 animabus famulorum famularumque tuarum remissionem cunc- 
 torum tribue peccatqrum : ut indulgentiam, quam semper optave- 
 runt, piis supplicationibus consequantur. Qui vivis et regnas. 
 Lectio libri ApocaJijpsis beati Joannis ApostoU, c. xiv. 13. 
 In diebus illis : Audivi vocem de coelo, dicentem mihi : Scribe : 
 Beati mortui, qui in Domino moriuntur. Amodo jam dicit 
 Spiritus, ut requiescant a laboribus suis ; opera enim illorum 
 sequantur illos. 
 
 Graducde. Requiem seternam dona eis, Domine: et lux per- 
 petua luceat eis. 7. In memoria seterna erit Justus : ab auditione 
 mala non timebit. 
 
 Tractus. Absolve, Domine, animas omnium fidelium defunc- 
 torum ab omni vinculo delictorum. V. Et gratia tua illis succur- 
 rente, mereantur evadere judicium ultionis. F. Et lucis aeternse 
 beatitudine perfrui. 
 
 Sequentia dicenda ad libitum : 
 Dies irje, itt supra (p. 212). 
 
21 8 PRAYERS FOR THE DEPARTED. 
 
 Sequentia Sancti Evangelii secundimi Joannem, c. vi. 35 — 39. 
 
 In illo tempore : Dixit Jesum turbis Judaeorum at ego 
 
 resuscitabo eum in novissimo die. 
 
 Offertorunn. Domine Jesu Christe, Rex gloriae, libera animas 
 omnium fidelium defunctorum de poenis inferni, et de profundo 
 lacu: libera eas de ore leonis, ne absorbeat eas Tartarus, ne cadant 
 in obscurum : sed signifer sanctus Micbael reproesentet eas in 
 lucem sanctam:* Quam olim AbrahaB promisisti, et semini ejus. 
 V. Hostias et preces tibi, Domine, laudis offerimus : tu suscipe 
 pro animabus illis, quarum bodie memoriam facimus : fac eas, 
 Domine, de morte ti-ansire ad vitam.* Quam olim. 
 
 Pro defunctis Ejjiscopis seu Saccrdotihus : 
 Secreta. Suscipe, Domine quissumus, pro animabus famulorum 
 tuorum Pontificum, seu sacerdotum, quas oiferimus hostias : ut 
 quibus in hoc s^eculo pontiScale, seu sacerdotale donasti meritum, 
 in coelesti regno Sanctorum tuorum jubeas jungi consortio. Per 
 Dominum. 
 
 Pro dc/mictis fratrihm, propinqids, et benefactoribus : 
 Secreta. Deus eujus misericordiae non est numerus, suscipe 
 propitius preces humilitatis nostras : et animabus fratrum pro- 
 pinquorum, et benefactorum nostrorum, quibus tui nominis 
 dedisti confessionem, per ha3c Sacramenta salutis nostrae, cunc- 
 torum remissionem tribue peccatorum. 
 
 Pro omnibus Jidelibus de/iinctis : 
 
 Secreta. Hostias, qu^sumus Domine, quas tibi pro animabus 
 famulorum famularumque tuarum offerimus, prcpitiatus intende : 
 ut, quibus Fidei Christianas meritum contulisti, dones et prtemium. 
 Per Dominum. 
 
 Communio. Lux aeterna luceat cis, Domine,* Cum Sanctis tuis 
 in aeternum: quia pius es. V. Requiem aiternam dona eis, 
 Domine : et lux perpetua luceat eis.* Cum Sanctis. 
 
APPENDIX 11. 219 
 
 Pro defunctis Episcopis seu Sacerclotihus : 
 Postcomviunio. Prosit, quaBSumus Domiue, animabus famu- 
 lorum tuorum Pontificum, seu sacerdotum, misericordise tua3 
 implorata dementia: ut ejus, in quo speraverunt et crediderunt, 
 Eeternum capiant, te miserante, consortium. Per Dominum. 
 Pro defunctis fratribus, propinquis, et benefactoribus : 
 Postcommunio. Pr^sta, quaesumus omnipotens et misericors 
 Deus: ut anim^ fratrum, propinquorum, et benefactorum nos- 
 trorum, pro quibus hoc sacrificium laudis tua3 obtulimus Majestati : 
 per hujus virtutem Sacramenti a peccatis omnibus expiatae, lucis 
 perpetuffi, te miserante, recipiant beatitudmem. 
 
 Pro omnibus Jidelibus defunctis : 
 Postcommunio. Animabus, quaesumus Domine, famulorum 
 famularumque tuarum oratio proficiat supplicantium : ut eas et a 
 peccatis omnibus exuas, et tuse redemptionis facias esse participes. 
 Qui vivis et regnas. 
 
 U EpistolcD et Evangelia, superius posita in una Missa pro Defunctis 
 did possunt etiam in alia Missa similiter pro Defunctis. 
 
 */ The old English Masses for the Dead, being in cer- 
 tain particulars and details different from those now used 
 throughout the whole of Latin Christendom, furnished in 
 the text already given, some particulars of the former are 
 here appended, which, when compared witli the latter, 
 serve to show — notwithstanding their want of identity- 
 how completely the doctrine of the old Church of England, 
 in its purest ages, before Schism, Dissent, and Scepticism 
 liad waxed rampant, is in accordance with the faith and 
 practice of the Church Universal throughout the world. 
 
220 PR A VERS FOR THE DEPARTED. 
 
 Tlie autlior is Indebted to Mr. Albert H. Pearson's edition 
 of tlie Saruni Missal in English^ (a most valuable contri- 
 bution to our Liturgical treasures), for the following. 
 Should bis readers, bowerer, desire to consult tbe original 
 text, be recommends to tbem tbe " Missale ad usum Insignis 
 et Praeclarae Ecclesige Sarum," most ably edited by tbe 
 Rev. G. H. Forbes, Burntisland, 1861. 
 
 MASSES FOR THE DEAD. 
 Before the Day of Burial when the Corpse is Present.! 
 It is to be noted that a Mass is said daily in the Chapter-house 
 through Advent (^when the Choir is not ruled) till Christmas-eve, 
 and from the Octave of the Epiphang to Wednesday in Holy 
 Week, and from Trinity Monday to Advent, for the faithful 
 departed, with Deacon and Sub-deacon in albs and amices 
 only, unless a double Feast or Octave with Paders occur the 
 day before, or the corpse he 2)7-esent, or it be the Anniversary 
 of a Bishop, for then the Mass is said at the specied Altar, or 
 at an Altar near ivhich the body is buried. Also no Mass for 
 the Dead is said in the Chapter-house in Easter-tide unless 
 the body he p)^'esent, or it be an Anniversary or Trental. 
 
 The Office. 
 Grant them, Lord, eternal rest, and let light perpetual shine 
 upon them. 
 
 Psalm Ixv. Thou, Lord, art praised in Sion : and unto thee 
 shaU the vow be performed in Jerusalem. Thou that hearest 
 prayer, unto thee shall all flesh come. 
 At the Office let the Deacon cense the corpse on either side, beginning 
 at the head, but let him not go round it. 
 
 * London, 1868. 
 
 t If the body bo not jjresent, all is said as in the Daily ]Mass. 
 
APPENDIX IL 22 1 
 
 The Collect. 
 
 God, whose property is always to have mercy and to forgive, 
 we humbly pray thee in behalf of the soul of thy servant which 
 thou hast this day commanded to depart out of this world : deliver 
 it not into the hands of the enemy, nor forget it at the last, but 
 command it to be received by the holy angels, and to be carried 
 into the land of the living ; and forasmuch as he hoped and be- 
 lieved in thee, let him be accounted worthy to rejoice in the 
 communion of thy saints. Through. 
 
 Memorials are said of Bishops, Brethren, Parents, and all the 
 Faithfid Departed, if any jyerson other than the King, Queen, 
 or great Noble. 
 
 The Epistle. 1 Thess. iv. 13—18. 
 
 1 would not have you be ignorant comfort one another 
 
 with these words. 
 
 The following Gradual is said for a Bishop onhj,^ and that whether 
 
 the body is present or not, by three Clerks of the second bencli, 
 
 standing at the head of the corpse. But if the body be not 
 
 present, they stand at the step of the Quire. 
 
 Gradual. Psalm xxiii. Yea, though I M^alk through the valley 
 
 of the shadow of death, I will fear no evil : for thou art with me, 
 
 Lord. 
 
 Vers. Thy rod and thy staff comfort me. 
 
 hi all other Masses the folloiving Gradual is sung by three Clerks of 
 the second bench at the head of the corpse, if jjresent ; if it be 
 not, it is said at the step of the Quire, the Choir sitting and 
 chanting it. 
 Gradual. Grant them, Lord, eternal rest, and let light per- 
 petual shine upon them. 
 
 * This rubric is corrected according states the one as it stands in the Missal 
 to the Detensorium Directorii, which to he wrong. 
 
22 2 PRAYERS FOR THE DEPARTED. 
 
 Vers. Psalm xxv. Their souls shall dwell at ease, and their 
 seed shall inherit the land. 
 
 Thu is said hy four Clerks of the highest bench, standing at the 
 head of the corpse, if present ; if not, at the step of the Quire, 
 ttio singing each Versicle, hut all four beginning and ending it 
 togctlier. In the meantime, after censing the Altar, let the 
 Deacon cense the corpse. 
 
 Tract. Psalm xHi. Like as the hart desireth the water- 
 * brooks, so longeth my soul after thee, God. 
 
 Vers. My soul is athirst for God, yea, even for the living 
 God : when shall I come to appear before the presence of my 
 God? 
 
 Vers. My tears have been my meat day and night, while thev 
 daily say unto me, Where is now thy God ? 
 
 The GosjH'l. John xi. 21—27. 
 
 At that time Martha said to Jesus which should come 
 
 into the world. 
 
 Offert. Lord, Jesu Christ, King of Glory, deliver the souls 
 of the faithful departed from the hand of hell, and from the deep 
 pit : deliver them from the lion's mouth, that hell swallow them 
 not up, that they fall not into the blackness of darkness ; but let 
 S. Michael the Standard-bearer bring them into the holy light 
 which thou promisedst of old to Abraham and his seed. 
 
 Here again the Priest shall cense the corpse, and after rvashinq 
 his hands, shall say, We offer to thee. 
 
 Secret. Accept, we beseech thee, Lord, merciful Father, the 
 oblation which we offer unto thee in behalf of the soul of thy servant 
 N., which thou hast delivered this day from the corruption of the 
 flesh ; and grant that ho may be restored and absolved from all 
 
 *'ho errors of this mortal state, and in eternal rest may await the 
 
 ^ ' of resurrection. Throuuh. 
 
APPENDIX IT. 223 
 
 Comm. Grant unto those, Lord, in memory of whom the 
 Body of Christ is received, eternal rest. 
 
 Vers. And let light perpetual shine upon them. Grant unto 
 those, Lord, in memory of whom the Blood of Christ is 
 received, eternal rest. 
 
 P. Comm. Grant, we beseech thee, Almighty God, that the 
 soul of thy servant N. may be received by the angels of light, 
 and carried to the habitations prepared for the blessed. Through. 
 
 Mass on the Day of Burial. 
 
 All as in the last Mass. 
 
 The Collect. 
 
 Almighty and everlasting God, we humbly entreat thy mercy 
 that thou wouldst command that the soul of thy servant N., for 
 whose body we perform the due Office of Burial, be laid in the 
 bosom of thy Patriarch, Abraham ; that when the day of thy 
 recognition shall arrive, he may be raised up at thy bidding 
 among the saints and thine elect. Through. 
 
 Secret. Receive, Lord, in behalf of the soul of thy servant 
 the Sacrifice which thou hast graciously offered unto God the 
 Father for us ; and because for the sake of men thou didst come 
 down from heaven, when thou shalt come again let it be counted 
 worthy to be united to the assembly of thy saints. Through 
 thee, Saviour of the world, Who. 
 
 P. Comm. Grant, we beseech thee, Lord, that the soul of 
 thy servant, for whose body we have this day performed the 
 duty of man to man, may be cleansed by this Sacrifice, and give 
 thanks unto thee for the perpetual gift of thy salvation. 
 Through. 
 
2 24 PR A VERS FOR THE DEPARTED. 
 
 Mass in Trentals and on the Thirtieth Day. 
 
 The Office. 
 
 As in the first Mass for the Dead. 
 
 The Collect. 
 
 God, whose property is ever to have mercy and to forgive, 
 be favourable unto the soul of thy servant, and forgive all his 
 sins, that he being loosed from the chains of death may be found 
 meet to pass unto life. Through. 
 
 The catafalque is not censed. If Mass is said for a body that is 
 jjresent, or an Anniversanj occur durimj a Trental, then I. 
 Collect of Anniversary or Burial, II. Trental, III. Bishops, 
 IV. Brethren, V. All Faithful Departed. 
 
 The Lesson. 2 Mace. xii. 48 — 45. 
 
 In those days a mighty man of valour, Judas, made a gathering 
 that they might be delivered from sin. 
 
 In Trentals of Bishops the Epistle is as in the first Mass for the 
 
 Dead. 
 
 Gradual. Grant them. 
 
 But it is sung hy the whole Choir sitting, and only begun by the 
 Clerks standing at the step of the Quire. If it is for a Bishop 
 it is as in the first Mass, only the Clerks sing it at the step 
 of the Quire. 
 
 Tract. If for a Bishop, as above ; if not, as i)i the Daily Mass. 
 
 The rest as in the first Mass for the Dead ; bill the Gospel is 
 one of those in the Vaily Mass, if the Mass is not for a 
 Bishop. 
 
 Secret. Look down, we beseech thee, Almighty God, and 
 vouchsafe favourably to receive this Sacrifice which we oli'er 
 
APPENDIX II. 225 
 
 unto thee in behalf of the soul of thy servant ; and grant him 
 perpetual peace and everlasting rest. Through. 
 
 P. Comm. We beseech thee, Lord, let the celebration of 
 the Divine Sacrament be profitable unto the soul of thy servant ; 
 that of thy mercy he may have eternal fellowship v^ith him in 
 whom he trusted and believed. Through. 
 
 Mass on Anniversaeies. 
 
 The Office. 
 As above in the first Mass for the Dead. 
 
 The catafalque is censed if it be the Anniversary of a Bishop or 
 
 Dean. 
 
 The Collect. 
 Lord God of pardon, grant unto the soul of thy servant, 
 the anniversary of whose burial we keep, a place of refreshing, 
 a blessed rest, and the light of glory. Through. 
 
 The remaining Memorials as above. 
 
 The Epistle. 
 
 As in the Daily Mass, except it be for a Bishop, then as in the 
 first Mass for the Dead. 
 
 Gradual and Tract. As in the Daily Mass, unless it be for a 
 Bishop, then as in the first Mass for the Dead. 
 
 The Gospel. 
 One of those in the Daily Mass, unless it be for a Bishop, then as 
 in the first Mass for the Dead. 
 
 The rest as in the first Mass for the Dead. 
 Secret. Lord, we beseech thee, mercifully to hear our humble 
 prayers in behalf of the soul of thy servant whom as on this 
 day we yearly commemorate ; in behalf of whom we offer unto 
 
 Q 
 
2 26 PRAYERS FOR THE DEPARTED. 
 
 thee the sacrifice of praise ; that thou wouldst vouchsafe to 
 admit him unto the fellowship of thy saints. Through. 
 
 V. CotiDii. Grant, we beseech thee, Lord, that the soul of 
 thy servant, the anniversary of whose burial we keep, may be 
 cleansed by this Sacrifice, and alike obtain pardon and eternal 
 rest. Through. 
 
 The Daily Mass for the Dead.* 
 The Office. 
 As above. 
 
 The Collects. 
 
 The first is for Bishops ; the second for Brethren ; the third fur 
 
 All the Faithful Departed. 
 
 At the Mass in the Chapter-house no incense is offered. 
 
 The Lesson. Rev. xiv. 13. 
 In those days I heard their works do follow them. 
 
 The Epistle. 1 Cor. xv. 20—23. 
 Brethren, Christ is risen every man in his own order. 
 
 This last Lesson and Epistle are said altrrnatrhj throw/h the year. 
 
 Gradual. As above, but it is sun;/ by the whole Choir sittiiiy, the 
 Precentor heginninfj it. 
 
 Tract. Psalm cxxx. Out of the deep have I called unto thee, 
 Lord : Lord, hear my voice. 
 
 V. let thine ears consider well : the voice of my complaint. 
 
 V. If thou, Lord, will be extreme to mark what is done 
 amiss : Lord, who may abide it ? 
 
 V. For there is mercy with thee, therefore shalt thou be 
 feared, Lord. 
 
 * To be UHod at all times excc])t on the above occasions. 
 
APPENDIX II. 227 
 
 SUNDAY AND MONDAY. 
 
 The Gospel. 
 As in the first Mass for the Dead. 
 
 TUESDAY. 
 
 The Gospel. John vi. 37—40. 
 At that time Jesus said to His disciples and to the multitude of the 
 Jews, All that the Father giveth me at the last day. 
 
 WEDNESDAY. 
 
 The Gospel. John v. 24—29. 
 At that time Jesus said to His disciples and to the midtitude of the 
 Jews, Verily, verily resurrection of damnation. 
 
 THURSDAY. 
 
 The Gospel. John v. 21—24. 
 At that time Jesus said to His disciples and to the midtitude of the 
 
 Jews, As the Father raiseth up the dead from death unto 
 
 life. 
 
 FRIDAY. 
 
 The Gospel. John vi. 51—54. 
 At that time Jesus said to His disciples and to the midtitude of the 
 Jews, I am the Living Bread at the last day. 
 
 SATURDAY. 
 
 The Gospel. John vi. 53, 54. 
 At that time Jesus said to His disciples and to the inidtitude of the 
 Jeivs, Verily, verily ..... at the last day. 
 
 We offer thee is not said ; Offert. as above. 
 
 Comm.. Let light eternal shine upon them, Lord, together 
 with thy saints, for ever, for thou art holy. 
 
 T^ Grant them, Lord, eternal rest ; and let light perpetual 
 shine upon them, together with thy saints, for ever, for thou art holy. 
 
 7/1 the last service before Easter, the Comm. is as in the first Mass 
 
 for the Dead. 
 
APPENDIX III. 
 
 THE OFFICE FOR THE DEAD. 
 
 According to the Boman Bite. 
 
 [Translated into English.*] 
 
 When the ivhole Office is used, it is said in the manner of a Double, 
 viz., the Vespers on the Eve, and the Invitatory, Matins, and 
 Lauds, on the follotcing morning, concluding with one or more 
 appropriate prayers; but at Vespers the Pscdm Lauda anima, 
 and at Lauds the Psalm De profundis, are omitted. On other 
 occasions (when only one of the Nocttirns and the Lauds are 
 recited) there are but a feiv uords of the Antiphon before each 
 Fsalm recited, and the iihole Antiphon at the end thereof. 
 
 AT YESPERS. 
 
 Antiphon. I will walk before the Lord. 
 
 Psalm CXVI. Dilexi quoniam. 
 
 I am well pleased : that the Lord hath heard the voice of my 
 
 prayer ; 
 
 * In this translation, made because stances at the expense of a strict 
 no such complete English foi-m of the literalness. The Harleian 5IS., 316G, 
 whole service exists, the Prayer-Book lettered " Oflicium Dcfunctorum," is 
 version of the Psalms has been used ; a large vellum folio, in which the 
 while other parts of the service have writing is bold and clear, with ru- 
 been so rendered into English as to brics and rod initial letters, of forty- 
 make them consimilar to the ordi- four pages. It contains the First, 
 narj' phraseology of the Book of Second, and Third Noctums, and 
 Common Prayer, in some few in- Lauds. 
 
APPENDIX III. 229 
 
 That he hath inclined his ear unto me : therefore will I call 
 upon him as long as I live. 
 
 The snares of death compassed me round about : and the pains 
 of hell gat hold upon me. 
 
 I shall find trouble and heaviness, and I will call upon the 
 Name of the Lord : Lord, I beseech thee, deliver my soul. 
 
 Gracious is the Lord, and righteous: yea, our God is mer- 
 ciful. 
 
 The Lord preserveth the simple : I was in misery, and he 
 helped me. 
 
 Turn again then unto thy rest, my soul : for the Lord hath 
 rewarded thee. 
 
 And why ? thou hast delivered my soul from death : mine eyes 
 from tears, and my feet from falling. 
 
 I will walk before the Lord : in the land of the living. 
 
 T^ Eternal rest give them, Lord. 
 
 R. And let perpetual light shine upon them. 
 
 Ant. I will walk before the Lord in the Land of the living. 
 
 Ant. Woe is me. 
 
 Psalm CXX. Ad Dommum. 
 
 When I was in trouble I called upon the Lord : and he heard 
 me. 
 
 Deliver my soul, Lord, from lying lips : and from a deceitful 
 tongue. 
 
 What reward shall be given or done unto thee, thou false 
 tongue : even mighty and sharp arrows, with hot burning coals. 
 
 Woe is me, that I am constrained to dwell with Mesech : and 
 to have my habitation among the tents of Ivedar. 
 
 My soul hath long dwelt among them : that are enemies unto 
 peace. 
 
2 30 PRAFERS FOR THE DEPARTED. 
 
 I labour for peace, but when I speak unto tliem thereof : they 
 make them ready to battle. 
 
 T'. Eternal rest give them, Lord. 
 
 B. And let perpetual light shine upon them. 
 
 Ant. Woe is me, that I am constx-ained to dwell with 
 Mesech. 
 
 Ant. The Lord. 
 
 Psalm CXXI. Levavi oculos. 
 
 I will lift up mine eyes unto the hills : from whence cometh my 
 help. 
 
 My help cometh even from the Lord : who hath made heaven 
 and earth. 
 
 He will not sutler thy foot to be moved : and he that keepeth 
 thee will not sleep. 
 
 Behold he that keepeth Israel : shall neither slumber nor sleep. 
 
 The Lord himself is thy keeper : the Lord is thy defence upon 
 thy right hand ; 
 
 So that the sun shall not burn thee by day : neither the moon 
 by night. 
 
 The Lord shall preserve thee from all evil : yea, it is even he 
 that shall keep thy soul. 
 
 The Lord shall preserve thy going out, and thy coming in : 
 from this time forth for evermore. 
 
 ]'. Eternal rest give them, Lord. 
 
 Jl. And let perpetual light shine upon them. 
 
 Ant, The Lord shall preserve thee from all evil, yea, it is even 
 he that shall keep thy soul. 
 
 Ant. If thou, Lord, wilt be extreme. 
 
 Psalm CXXX. De 2^n]fim(tis. 
 Out of the deep have I called unto thee, Lord : Lord, hear 
 my voice. 
 
APPENDIX III. 231 
 
 let thine ears consider well : the voice of my complaint. 
 
 If thou, Lord, wilt be extreme to mark what is done amiss : 
 Lord, who may abide it ? 
 
 For there is mercy with thee : therefore shalt thou be feared. 
 
 1 look for the Lord : my soul doth wait for him : in his word is 
 my trust. 
 
 My soul fleeth unto the Lord : before the morning watch, I say, 
 before the morning watch. 
 
 Israel, trust in the Lord, for with the Lord there is mercy : 
 and with him is plenteous redemption. 
 
 And he shall redeem Israel from all his sins. 
 T'. Eternal rest give them, Lord. 
 B.. And let perpetual light shine upon them. 
 Ant. If thou, Lord, wilt be extreme to mark what is done 
 amiss. 
 
 Ant. The works. 
 
 Psalm CXXXVIII. Confitlhor tilTi. 
 
 1 will give thanks unto thee, Lord, with my whole heart : 
 even before the gods will I sing praise unto thee. 
 
 I will worship toward thy holy temple, and praise thy Name, 
 because of thy loving-kindness and truth : for thou hast magnified 
 thy Name, and thy Word, above all things. 
 
 "When I called upon thee, thou heardest me : and enduedst my 
 soul with much strength. 
 
 All the kings of the earth shall praise thee, Lord ; for they 
 have heard the words of thy mouth. 
 
 Yea, they shall sing in the ways of the Lord : that great is the 
 glory of the Lord. 
 
 For though the Lord be high, yet hath he respect unto the 
 lowly : as for the proud, he beholdeth them afar off. 
 
 Though I walk in the midst of trouble, yet shalt thou refresh 
 
2 32 PRAYERS FOR THE DEPARTED. 
 
 me : thou slialt stretch forth thy hand upon the furiousness of 
 mine enemies, and thy right hand shall save me. 
 
 The Lord shall make good his loving-kindness toward me : yea, 
 thy mercy, Lord, endure th for ever ; despise not then the works 
 of thine own hands. 
 
 T'. Eternal rest give them, Lord. 
 
 7.'. And let perpetual light shine upon them. 
 
 Ant. Despise not them, Lord, the works of thine own hands. 
 
 V. I heard a voice from, heaven saying unto me, 
 
 Pi. Blessed are the dead that die in the Lord. 
 
 Ant. All that the Father. 
 
 Magnificat. St. Luke i. 
 
 My soul doth magnify the Lord : and my spirit hath rejoiced in 
 God my Saviour. 
 
 For he hath regarded : the lowliness of his handmaiden. 
 
 For hehold, from henceforth : all generations shall call me 
 blessed. 
 
 For he that is mighty hath magnified me : and holy is his Name. 
 
 And his mercy is on them that fear him : throughout all gene- 
 rations. 
 
 He hath shewed strength with his arm : he hath scattered the 
 proud in the imagination of their hearts. 
 
 He hath put down the mighty from their seat : and hath exalted 
 the humble and meek. 
 
 He hath filled the hungry with good things : and the rich he 
 hath sent empty away. 
 
 He remembering his mercy hath holpen his servant Israel : as 
 he promised to our forefathers, Abraham and his seed, for ever. 
 
 V. Eternal rest, give them, Lord. 
 
 P. And let perpetual light shine upon them. 
 
 Ant. All that the Father giveth me shall come to me ; and 
 him that comcth to me I will in no wise cast out. 
 
APPENDIX III. 2 3 3 
 
 The foUowlnfj in'ayers are said kneeVmfj : — 
 
 Our Father, etc. 
 
 V. And lead us not into temptation, 
 
 Fi. But deliver us from evil. Amen. 
 
 The foUoivinij Psalm is omitted on Nov. 2iid (AU-Soids Day), as 
 also on the day of death and burial: — 
 PsAiiM CXLVI. Laiula, anima mea. 
 
 Praise the Lord, my soul ; while I live will I praise the 
 Lord : yea, as long as I have any being, I will sing praises unto 
 my God. 
 
 put not your trust in princes, nor in any child of man : for 
 there is no help in them. 
 
 For when the breath of man goeth forth he shall turn again to 
 his earth : and then all his thoughts perish. 
 
 Blessed is he that hath the God of Jacob for his help : and 
 whose hope is in the Lord his God : 
 
 Who made heaven and earth, the sea, and all that therein is : 
 who keepeth his promise for ever; 
 
 Who helpeth them to right that suffer wrong : who feedeth the 
 hungry. 
 
 The Lord looseth men out of prison : the Lord giveth sight to 
 the blind. 
 
 The Lord helpeth them that are fallen : the Lord careth for the 
 righteous. 
 
 The Lord careth for the strangers ; he defendeth the fatherless 
 and widow : as for the way of the ungodly, he turneth it upside 
 down. 
 
 The Lord thy God, Sion, shall be King for evermore : and 
 throughout all generations. 
 
 V. Eternal rest give them, Lord. 
 
 Fi. And let perpetual light shine upon them. 
 
2 34 PRAFERS FOR THE DEPARTED. 
 
 y. From the gates of hell 
 
 B. Deliver their souls, Lord. 
 
 T'. May they rest in peace. 
 
 ii. Amen, 
 
 T'. Lord, hear my prayer ; 
 
 B. And let my cry come unto thee. 
 
 T'. The Lord be with you, 
 
 B. And with thy spirit. 
 
 Let us pray. 
 
 God, by whose favour thy servants were raised to the dignity 
 of bishops or i^riests, and so honoured with the apostolical func- 
 tions ; grant, we beseech thee, that they may be admitted to the 
 everlasting fellowship of thine apostles in heaven. B. Amen. 
 
 God, the giver of pardon, and the lover of human salvation, 
 we beseech thy clemency, that the brethren, relations, and bene- 
 factors of our congregation, who are departed this life, may, by 
 the intercession of the Blessed Mary, ever a Virgin, and of all thy 
 Saints, attain to the fellowship of evei'lasting happiness. Through 
 our Lord Jesus Christ. B. Amen. 
 
 God, the Creator and Kedeemer of all the faithful, grant to 
 the souls of thy servants, men and women, the remission of all 
 their sins ; that by pious supplications they may obtain that 
 pardon for which they have always hoped. Who livest and 
 reignest world without end. B. Amen. 
 
 V. Eternal rest give them, Lord. 
 
 Fi. And let perpetual light shine upon them. 
 
 V. May they rest in peace. B. Amen. 
 
 A PKAYER ON THE DAY OF DECEASK OF A MAN OK WOMAN. 
 
 Absolve, we beseech thee, Lord, the soul of thy servant N., 
 that being dead to the world, he [nr she] may live to thcc : and 
 
APPENDIX in. 235 
 
 whatever he [or she] may have committed through human frailty, 
 do thou of thy merciful goodness wipe away and pardon through 
 our Lord Jesus Christ. Pi. Amen. 
 
 A PKAYEE FOE A BISHOP OK PRIEST DEPARTED THIS LIFE. 
 
 God, who amongst thine apostolic priests, hast bestowed on 
 thy servant N. the pontifical [or priestly] dignity; grant, we 
 beseech thee, that he may also be joined with them in perpetual 
 communion : through our Lord Jesus Christ. P. Amen. 
 
 A PRAYER FOR A FATHER AND MOTHER DEPARTED THIS LIFE. 
 
 Grod, who hast commanded us to honour our father and 
 mother, mercifully have compassion on the souls of my father and 
 mother, and forgive them their sins, and grant that we may meet 
 in the joy of everlasting happiness : through Jesus Christ our 
 Lord. Pi. Amen. 
 
 A PRAYER FOR A FATHER DEPARTED THIS LIFE. 
 
 God, who hast commanded us to honour our father, have 
 mercy, through thy goodness, on the soul of my father, and for- 
 give him his sins, and grant that I may see him in the joy of 
 eternal bliss : through Jesus Christ our Lord. Pi. Amen. 
 
 A PRAYER FOR A MOTHER DEPARTED THIS LIFE. 
 
 God, who hast commanded us to honour our father and 
 mother, have mercy, through thy goodness, on the soul of my 
 mother, and forgive her her sins, and grant that I may see her in 
 the joy of eternal bliss : through Jesus Christ our Lord. 
 Pi. Amen. 
 
 A PRAYER FOR A MAN DEPARTED THIS LIFE. 
 
 Incline thine ears, Lord, to these our prayers, in which we 
 humbly beseech thy mercy ; that thou wouldst place the soul of 
 thy servant, which thou hast caused to depart out of this world 
 
236 PRAYERS FOR THE DEPARTED. 
 
 in the land of peace and light ; and unite it in the fellowship of 
 thy Saints : through Jesus Christ our Lord. B. Amen. 
 
 A PKAYER FOR A WOMAN DEPARTED THIS LIFE. 
 
 We beseech thee, Lord, for thy goodness, to have mercy upon 
 the soul of thy servant ; and, being freed from the corruptions of 
 mortality, restore to her the portion of eternal salvation : through 
 Jesus Christ our Lord. B. Amen. 
 
 AT MATINS. 
 
 The following Invitatory is recited on All-Souls' Day (Nov. 2j, and 
 as often as the three Nocturns are said, as before directed. At 
 other times it is omitted, and the Office begins ivith the Antiphon 
 of the Psalms of the Nocturns, tvhen only one Noctnrn is said with 
 the Lauds in the following order, viz., on Monday and Thurs- 
 day the first Nocturn ; on Tuesday and Friday the second 
 Nocturn ; on Wednesday and Saturday the third Nocturn. 
 
 The Invitatory. 
 
 Come, let us adore the King, to whom all things live. 
 
 Come, let us adore the King, to whom all things live. 
 
 come, let us sing unto the Lord : let us heartily rejoice in 
 the strength of our salvation. 
 
 Let us come before his presence with thanksgiving : and shew 
 ourselves glad in him with psalms. 
 
 Come, let us adore the King, to whom all things live. 
 
 For the Lord is a great God : and a great King above all gods. 
 
 In his hands are all the corners of the earth : and the strength 
 of the hills is his also. 
 
 Come, let us adore the King, to whom all things live. 
 
 The sea is his, and he made it : and his hands prepared the dry 
 land. 
 
APPENDIX in. 237 
 
 come, let us worship and fall down : and kneel before the 
 Lord our Maker. 
 
 For he is the Lord our God : and we are the people of his pas- 
 ture, and the sheep of his hand. 
 
 Come, let us adore the King, to whom all things live. 
 
 To-day if ye will hear his voice, harden not your hearts : as in 
 the provocation, and as in the day of temptation in the wil- 
 derness ; 
 
 When your fathers tempted me : proved me and saw my works. 
 
 Come, let us adore the King, to whom all things live. 
 
 Forty years long was I grieved with this generation, and said : 
 It is a people that do err in their hearts, for they have not known 
 my ways ; 
 
 Unto whom I sware in my wrath : that they should not enter 
 into my rest. 
 
 Come, let us adore the King, to whom all things live. 
 
 F. Eternal rest give them, Lord. 
 
 It. And let perpetual light shine upon them. 
 
 Come, let us adore. Come, let us adore the King, to whom all 
 things live. 
 
 In the First Nocturn. 
 
 {To he said on Monday and Thursday). 
 
 Ant. Lord my God, direct thou my steps in thy sight. 
 
 Psalm V. Verba mea aurih}is. 
 
 Ponder my words, Lord : consider my meditation. 
 
 hearken thou unto the voice of my calling, my King, and my 
 God : for unto thee will I make my prayer. 
 
 My voice shalt thou hear betimes, Lord : early in the morn- 
 ing will I direct my prayer unto thee, and will look up. 
 
 For thou art the God that hast no pleasure in wickedness : 
 neither shall any evil dwell with thee. 
 
238 PRAYERS FOR THE DEPARTED. 
 
 Such as be foolish shall not stand in thy sight : for thou hatest 
 all them that work vanity. 
 
 Thou shalt destroy them that speak leasing : the Lord will 
 abhor both the blood-thirsty and deceitful man. 
 
 But as for me, I will come into thine house, even upon the 
 multitude of thy mercy : and in thy fear will I worship toward 
 thy holy temple. 
 
 Lead me, Lord, in thy righteousness, because of mine 
 enemies : make thy way plain before my face. 
 
 For there is no faithfulness in his mouth : their inward parts 
 are very wickedness. 
 
 Their throat is an open sepulchre : they flatter with their 
 tongue. 
 
 Destroy thou them, God ; let them perish through their own 
 imaginations : cast them out in the multitude of their ungodliness ; 
 for they have rebelled against thee. 
 
 And let all them that put their trust in thee rejoice : they shall 
 ever be giving of thanks, because thou defendest them ; they that 
 love thy Name shall be joyful in thee. 
 
 For thou, Lord, wilt give thy blessing unto the righteous : and 
 with thy favourable kindness with thou defend him as with a shield. 
 
 y . Eternal rest give them, Lord. 
 
 Ant. Lord my God, direct thou my steps in thy sight. 
 
 Ant. Turn thee, Lord. 
 
 Psalm VI. Domine, ne in furore. 
 
 Lord, rebuke me not in thine indignation : neither chasten 
 me in thy displeasure. 
 
 Have mercy upon me, Lord, for I am weak : Lord, heal 
 me, for my bones are vexed. 
 
 My soul also is sore troubled : but, Lord, how long wilt thou 
 punish me ? 
 
APPENDIX III. 
 
 239 
 
 Turn thee, Lord, and deliver my soul : save me for thy 
 mercy's sake. 
 
 For in death no man remembereth thee : and who will give thee 
 thanks in the pit ? 
 
 I am weary of my groaning ; every night wash I my bed : and 
 water my couch with my tears. 
 
 My beauty is gone for very trouble : and worn away because 
 of all mine enemies. 
 
 Away from me, all ye that work vanity : for the Lord hath 
 heard the voice of my weeping. 
 
 The Lord hath heard my petition , the Lord will receive my 
 prayer. 
 
 All mine enemies shall be confounded, and sore vexed : they 
 shall be turned back, and put to shame suddenly. 
 F. Eternal rest give them, Lord. 
 
 Ant. Turn thee, Lord, and deliver my soul : for in death no 
 man remembereth thee. 
 
 Ant. Lest he devour. 
 
 Psalm VII. Doniine, Deiis mens. 
 
 Lord my God, in thee have I put my trust : save me from all 
 them that persecute me, and deliver me. 
 
 Lest he devour my soul like a lion : and tear it in pieces while 
 there is none to help. 
 
 Lord my God, if I have done any such thing : or if there be 
 any wickedness in my hands ; 
 
 If I have rewarded evil unto him that dealt friendly with me : 
 yea I have delivered him that without any cause is mine enemy ; 
 
 Then let mine enemy persecute my soul, and take me : yea, let 
 him tread my life down upon the earth, and lay mine honour in 
 the dust. 
 
240 PRAYERS FOR THE DEPARTED. 
 
 Stand up, Lord, in thy wrath, and lift up thyself because of 
 the indignation of mine enemies : arise up to me in the judgment 
 that thou hast commanded. 
 
 And so shall the congregation of the people come about thee : 
 for their sakes therefore lift up thyself again. 
 
 The Lord shall judge the people, give sentence with me, 
 Lord, according to my righteousness, and according to the inno- 
 cence, that is in me. 
 
 let the wickedness of the ungodly come to an end : but guide 
 thou the just. 
 
 For the righteous God : trieth the very hearts and reins. 
 
 My help cometh of God : who preserveth them that are true of 
 heart. 
 
 God is a righteous judge, strong and patient : and God is pro- 
 voked every day. 
 
 If a man will not turn, he will whet his sword : he hath bent 
 his bow, and made it ready. 
 
 He hath prepared for him the instruments of death : he ordaineth 
 his arrows against the persecutors. 
 
 Behold, he travaileth with mischief : he hath conceived sorrow, 
 and brought forth ungodliness. 
 
 He hath graven and digged up a pit : and is fallen himself into 
 the destruction that he made for other. 
 
 For his travail shall come upon his own head : and his wicked- 
 ness shall fall on his own pate. 
 
 1 will give thanks unto the Lord, according to his righteous- 
 ness : and I will praise the Name of the Lord most High. 
 
 F. Eternal rest give them, Lord. 
 
 Ant. Lest he devour my soul like a lion and tear it in pieces 
 while there is none to help. 
 F. From the gates of hell. 
 R. Deliver their soul, Lord. 
 
APPENDIX III. 241 
 
 FiKST Lesson. Job vii. 
 
 Let me alone, for my days are vanity. What is man tliat thou 
 shouldest magnify him ? and that thou shouldest set thy heart 
 upon him ? And that thou shouldest visit him every morning, 
 and try him every moment ? How long wilt thou not depart 
 from me, nor let me alone until I swallow down my spittle ? I 
 have sinned : what shall I do unto thee, thou preserver of men ? 
 Why hast thou set me as a mark against thee, so that I am a 
 burden to myself ? And why dost thou not pardon my transgres- 
 sion and take away mine iniquity ? For now shall I sleep in the 
 dust ; and thou shalt seek me in the morning, but I shall not be. 
 
 v. I know that my Redeemer liveth, and that he shall stand 
 in the latter day upon the earth, and though after my skin, worms 
 destroy this body, yet in my flesh shall I see God. 
 
 Ti. Whom I shall see for myself, and mine eyes shall behold 
 and not another. In my flesh. 
 
 Second Lesson. Job x. 
 
 My soul is weary of my life ; I will leave my complaint upon 
 myself ; I will speak in the bitterness of my soul. I will say unto 
 God, Do not condemn me : shew me wherefore thou contendest 
 with me. Is it good unto thee that thou shouldest oppress, that 
 thou shouldest despise the work of thine hands, and shine upon 
 the counsel of the wicked ? Hast thou eyes of flesh, or seest 
 thou as men seest ? Are thy days as the days of man ? Are thy 
 years as man's days, that thou enquirest after mine iniquity and 
 searchest alter my sin ? Thou knowest that I am not wicked ; 
 and there is none that can deliver out of thine hand. 
 
 F. Thou who didst raise Lazarus corrupt from the grave : 
 Thou, Lord, give them rest and a place of pardon. 
 
 R. Who art come to judge the quick and the dead, and the 
 world by fire. Thou, Lord. 
 
 E 
 
242 PRAYERS FOR THE DEPARTED. 
 
 Third Lesson. Job x. 
 
 Thine hands have made me and fashioned me together round 
 about. Yet thou dost destroy me. Kemember, I beseech thee, 
 that thou hast made me as the clay, and wilt thou bring me into 
 dust again ? Hast thou not poured me out as milk, and curdled 
 me like cheese ? Thou hast clothed me with skin and flesh, and 
 hast fenced me with bones and sinews. Thou hast granted me 
 life and favour, and thy visitation hath preserved my spirit. 
 
 V. Lord, where shall I hide myself from the countenance 
 of thy wrath, when thou shalt come to judge the earth. Because 
 in my lifetime I have sinned exceedingly. 
 
 -R. I dread my misdeeds, and am ashamed before thee. 
 Condemn me not when thou shalt come to judgment. Because in 
 my lifetime I have sinned exceedingly. 
 
 F. Eternal rest give them, Lord, and let perpetual light 
 shine upon them. For I have sinned. 
 
 Here Lauds are said tvJmi the First Nocturn only is recited. 
 
 In the Second Nocturn. 
 Ant. He shall feed me in a green pasture. 
 
 Psalm XXIII. Dnminns regit me. 
 
 The Lord is my shepherd : therefore can I lack nothing. 
 
 He shall feed me in a green pasture : and lead me forth beside 
 the waters of comfort. 
 
 He shall convert my soul : and bring me forth in the paths of 
 righteousness, for his Name's sake. 
 
 Yea, though I walk through the valley of the shadow af death, 
 I will fear no evil : for thou art with me ; thy rod and thy staff 
 comfort mo. 
 
 Thou shalt prepare a table before me against them that trouble 
 me : thou hast anointed my head with oil, and my cup shall 
 be full. 
 
APPENDIX III. 243 
 
 But thy loving-kindness and mercy shall follow me all the days 
 of my life : and I will dwell in the House of the Lord for ever. 
 
 V. Eternal rest give them, Lord. 
 
 Ant. He shall feed me in a green pasture : and lead me forth 
 beside the waters of comfort. 
 
 Ant. The sins and offences. 
 
 PSAI.M XXV. Ad te, Domine, lemvi. 
 
 Unto thee, Lord, will I lift up my soul ; my God, I have put 
 my trust in thee : let me not be confounded, neither let mine 
 enemies triumph over me. 
 
 For all they that hope in thee shall not be ashamed : but such 
 as transgress without a cause shall be put to confusion. 
 
 Shew me thy ways, Lord : and teach me thy paths. 
 
 Lead me forth in thy truth, and learn me : for thou art the God 
 of my salvation ; in thee hath been my hope all the day long. 
 
 Call to remembrance, Lord, thy tender mercies : and thy 
 loving kindnesses, which have been ever of old. 
 
 remember not the sins and offences of my youth : but accord- 
 ing to thy mercy think thou upon me, Lord, for thy goodness. 
 
 Gracious and righteous is the Lord : therefore will he teach 
 sinners in the way. 
 
 Them that are meek shall he guide in judgment : and such as 
 are gentle, them shall he learn his way. 
 
 All the paths of the Lord are mercy and truth : unto such as 
 keep his covenant, and his testimonies. 
 
 For thy Name's sake, Lord : be merciful unto my sin, for it is 
 great. 
 
 What man is he, that feareth the Lord : him shall he teach in 
 
 the way that he shall choose. 
 
 His soul shall dwell at ease : and his seed shall inherit the 
 land. 
 
 r2 
 
244 PRAYERS FOR THE DEPARTED. 
 
 The secret of the Lord is among them that fear him : and he 
 will shew them his covenant. 
 
 Mine eyes are ever looking unto the Lord : for he shall pluck 
 my feet out of the net. 
 
 Turn thee unto me, and have mercy upon me : for I am desolate 
 and in misery. 
 
 The sorrows of my heart are enlarged : bring thou me out of 
 my troubles. 
 
 Look upon my adversity and misery : and forgive me all 
 my sins. 
 
 Consider mine enemies, how many they are : and they bear a 
 tyrannous hate against me. 
 
 keep my soul, and deliver me : let me not be confounded, 
 for I have put my trust in thee. 
 
 Let perfectness and righteous dealing wait upon me : for my 
 hope hath been in thee. 
 
 Deliver Israel, God : out of all his troubles. 
 
 V. Eternal rest give them, Lord. 
 
 Ant. The sins and offences of my youth, remember not, Lord. 
 
 Ant. I believe verily to see. 
 
 PsALJi XXVII. Boyninus illuminatio mea. 
 
 The Lord is my light and my salvation ; whom then shall I 
 fear : the Lord is the strength of my Hfe ; of whom then shall I 
 be afraid ? 
 
 "WTien the wicked, even mine enemies and my foes, came upon 
 me, to eat up my flesh : they stumbled and fell. 
 
 Though an host of men were laid against me, yet shall not my 
 heart be afraid : and though there rose up war against me, yet will 
 I put my trust in him. 
 
 One thing have I desired of the Lord, which I will require : 
 even that I may dwell in the house of the Lord all the days of 
 
APPENDIX III. 2^5 
 
 my life, to behold the fair beauty of the Lord, and to visit his 
 temple. 
 
 For in the time of trouble he shall hide me in his tabernacle : 
 yea, in the secret place of his dwelling shall he hide me, and set 
 me up upon a rock of stone. 
 
 And now shall he lift up mine head : above mine enemies round 
 about me. 
 
 Therefore will I offer in his dwelling an oblation with great 
 gladness : I will sing, and speak praises unto the Lord. 
 
 Hearken unto my voice, Lord, when I cry unto thee : have 
 mercy upon me, and hear me. 
 
 My heart hath talked of thee, seek ye my face : thy face. 
 Lord, will I seek. 
 
 hide not thou thy face from me : nor cast thy servant away 
 in displeasure. 
 
 Thou hast been my succour : leave me not, neither forsake me, 
 God of my salvation. 
 
 When my father and my mother forsake me : the Lord taketh 
 me up. 
 
 Teach me thy way, Lord : and lead me in the right way, 
 because of mine enemies. 
 
 Deliver me not over into the will of mine adversaries : for there 
 are false witnesses risen up against me, and such as speak wrong. 
 
 1 should utterly have fainted : but that I believe verily to see 
 the goodness of the Lord in the land of the living. 
 
 tarry thou the Lord's leisure : be strong, and he shall com- 
 fort thine heart ; and put thou thy trust in the Lord. 
 
 Ant. I believe verily to see the goodness of the Lord in the 
 land of the living. 
 
 Vers. May the Lord place them with the princes. 
 
 Uesf. Even with the princes of his people. 
 Our Father, secretly. 
 
246 PRAYERS FOR THE DEPARTED. 
 
 Fourth Lesson. Job xiii. 
 
 Answer tliou me : liow many are mine iniquities and sins ? 
 make me to know my transgression and my sin. Wherefore 
 liidest thou thy face, and holdest me for thine enemy ? Wilt 
 thou break a leaf driven to and fro ? and wilt thou pursue the 
 dry stubble? For thou writcst bitter things against me, and 
 makest me to possess the iniquities of my youth. Thou puttest 
 my feet also in the stocks, and lookest narrowly into all my paths : 
 thou settest a print upon the heels of my feet. And he, as a rotten 
 thing, consumeth, as a garment that is moth-eaten. 
 
 V. Remember me, God, because my life is but a vapour : 
 nor may the sight of men behold me. 
 
 Fi. Out of the deep have I called unto thee, Lord : Lord, 
 hear my voice. Nor may the sight. 
 
 Fifth Lesson. Job xiv. 
 
 Man that is bom of a woman is of few days, and full of trouble. 
 He Cometh forth like a flower and is cut down : he fleeth also 
 as a shadow and continueth not. And dost thou open thine eyes 
 upon such an one, and bringest me into judgment with thee ? 
 Who can bring a clean thing out of an unclean ? Not one. See- 
 ing his days are determined, the number of his months are with 
 thee, thou hast appointed his bounds that he cannot pass : turn 
 from him that he may rest, till he shall accomplish, as an hireling, 
 his day. 
 
 r. Woe is me, Lord, because I have sinned exceedingly in 
 my life. miserable man, what shall I do, whither shall I flee 
 but to thee, God ? Have mercy upon me when thou comest at 
 the great day. 
 
 R. My soul is greatly troubled : Do thou, Lord, succour it. 
 Have mercy upon me. 
 
APPENDIX III. 247 
 
 Sixth Lesson. Job xiv. 
 
 that thou wouldest hide me in the grave, that thou wouldest 
 keep me secret, until thy wrath be past, that thou wouldest 
 appoint me a set time and remember me ! If a man die, shall he 
 live again ? all the days of my appointed time will I wait, till my 
 change come. Thou shalt call, and I will answer thee : thou wilt 
 have a desire to the work of thine hands. For now thou num- 
 berest my steps : dost thou not watch over my sin ? 
 
 T'. Remember not my sins, Lord, when thou shalt come to 
 judge the world by fire. 
 
 H. Direct my way in thy sight, Lord my God, when thou 
 shalt come to judge the earth by fire. 
 
 F. Eternal rest give them, Lord, and let perpetual light 
 shine upon them, when thou shalt come. 
 Here the Lauds are recited when the Second Nocturn only is said. 
 
 In the Third Nocturn. 
 Ant. Let it be thy pleasure. 
 
 Psalm XL. Expectans expectavi. 
 
 1 waited patiently for the Lord : and he inclined unto me, and 
 heard my calling. 
 
 He brought me also out of the horrible pit, out of the mire and 
 clay : and set my feet upon the rock, and ordered my goings. 
 
 And he hath put a new song in my mouth : even a thanksgiving 
 unto our God. 
 
 Many shall see it, and fear : and shall put their trust in the 
 Lord. 
 
 Blessed is the man that hath set his hope in the Lord : and 
 turned not unto the proud, and to such as go about with lies 
 
 Lord my God, great are the wondrous works which thou nast 
 done, like as be also thy thoughts which are to us-ward : and yet 
 there io no man that ordereth them unto thee. 
 
2+8 PRAYERS FOR THE DEPARTED. 
 
 If I should declare them, and speak of them : they should be 
 more than I am able to express. 
 
 Sacrifice, and meat-offering, thou wouldest not : but mine ears 
 hast thou opened. 
 
 Burnt-offerings, and sacrifice for sin, hast thou not required : 
 then said I, Lo, I come, 
 
 In the volume of the book it is written of me, that I should 
 fulfil thy will, my God : I am content to do it ; yea, thy law is 
 within my heart. 
 
 I have declared thy righteousness in the great congregation : 
 lo, I wUl not refrain my lips, Lord, and that thou knowest. 
 
 I have not hid thy righteousness within my heart : my talk 
 hath been of thy truth, and of thy salvation. 
 
 I have not kept back thy loving mercy and truth : from the 
 great congregation. 
 
 Withdraw not thou thy mercy from me, Lord : let thy loving- 
 kindness and thy truth alway preserve me. 
 
 For innumerable troubles are come about me ; my sins have 
 taken sueh hold upon me that I am not able to look up : yea, they 
 are more in number than the hairs of my head, and my heart 
 hath failed me, 
 
 Lord, let it be thy pleasure to deliver me : make haste, 
 Lord, to help me. 
 
 Let them be ashamed, and confounded together, that seek after 
 my soul to destroy ,it : let them be driven backward, and put to 
 rebuke, that wish me evil. 
 
 Let them be desolate, and rewarded with shame : that say 
 unto me. Fie upon thee, fie upon thee. 
 
 Let all those that seek thee be joyful and glad in thee : 
 and let such as love thy salvation say alway. The Lord be 
 praised. 
 
 As for me, I am poor and needy : but the Lord careth for me. 
 
APPENDIX III. 249 
 
 Thou art my helper and redeemer : make no long tarrying, 
 my God. 
 
 V. Eternal rest give them, Lord. 
 
 Ant. Lord, let it be thy pleasure to deliver me : make 
 haste, Lord, to help me. 
 
 Ant. Heal my soul, Lord. 
 
 Psalm XLI. Beatits qui intelluiit. 
 
 Blessed is he that considereth the poor and needy : the Lord 
 shall deliver him in the time of trouble. 
 
 The Lord preserve him and keep him alive, that he may be 
 blessed upon earth : and deliver not thou him into the will of 
 his enemies. 
 
 The Lord comfort him when he lieth sick upon his bed : make 
 thou all his bed in his sickness. 
 
 I said, Lord, be merciful unto me : heal my soul, for I have 
 sinned against thee. 
 
 Mine enemies speak evil of me : When shall he die, and his 
 name perish? 
 
 And if he come to see me, he speaketh vanity : and his heart 
 conceiveth falsehood within himself ; and when he cometh forth, 
 he telleth it. 
 
 All mine enemies whisper together against me : even against 
 me do they imagine this evil. 
 
 Let the sentence of guiltiness proceed against him : and now 
 that he lieth let him rise up no more. 
 
 Yea, even mine own ftimiliar friend, whom I trusted : who id 
 also eat of my bread, hath laid great wait for me. 
 
 But be thou merciful unto me, Lord : raise thou me up 
 again, and I shall reward them. 
 
 By this I know that thou favourest me : that mine enemy doth 
 not triumph against me. 
 
250 PRAYERS FOR THE DEPARTED. 
 
 And when I am in my health, thou upholdest me : and shalt 
 set me before thy face for ever. 
 
 Blessed be the Lord God of Israel : world without end. Amen. 
 
 V. Eternal rest give them, Lord. 
 
 Ant. Heal my soul, Lord, for I have sinned against thee. 
 
 Ant. My soul is athirst. 
 
 Psalm XLII. Quemadmodam. 
 
 Like as the hart desireth the water-brooks : so longeth my soul 
 after thee, God. 
 
 My soul is athirst for God, yea, even for the living God : 
 when shall I come to appear before the presence of God ? 
 
 My tears have been my meat day and night : while they daily 
 say unto me. Where is now thy God ? 
 
 Now when I think thereupon, I pour out my heart by myself : 
 for I went with the multitude, and brought them forth into the 
 house of God. 
 
 In the voice of praise and thanksgiving : among such as keep 
 holy-day. 
 
 Why art thou so full of heaviness, my soul : and why art 
 thou so disquieted within me ? 
 
 Put thy trust in God : for I will yet give him thanks for the 
 help of his countenance. 
 
 .My God, my soul is vexed within me : therefore will I re- 
 member thee concerning the land of Jordan, and the little hill 
 of Hermon. 
 
 One deep calleth another, because of the noise of the water- 
 pipes : all thy waves and storms are gone over me. 
 
 The Lord hath granted his loving-kindness in the day-time : 
 and in the night-season did I sing of him, and made my prayer 
 unto the God of my life. 
 
 I will say unto the God of my strength, Why hast thou for- 
 
APPENDIX III. 251 
 
 gotten me : wliy go I thus heavily, while the enemy oppresseth 
 me? 
 
 My bones are smitten asunder as with a sword : while mine 
 enemies that trouble me cast me in the teeth ; ■ 
 
 Namely, while they say daily unto me : Where is now thy 
 God? 
 
 Why art thou so vexed, my soul : and why art thou so 
 disquieted within me ? 
 
 put thy trust in God : for I will yet give him thanks, which 
 is the help of my countenance and my God. 
 
 Y. Eternal rest give them, Lord, 
 
 Ant. My soul is athirst for God. yea, even for the living God : 
 when shall I come to appear before the presence of God ? 
 
 F. Deliver not to the. beasts which perish, the spirits which 
 praise thee. 
 
 Fi. And forget not the souls of the poor for ever. 
 Our Father, secrethj. 
 
 Seventh Lesson. Job xvii. 
 
 My breath is corrupt, my days are extinct, the graves are 
 ready for me. Are there not mockers with me ? and doth not 
 mine eye continue in their provocation ? Lay down now, put 
 me in a surety with thee ; who is he that will strike hands with 
 me ? For thou hast hid their heart from understanding : there- 
 fore shalt thou not exalt them. My days are passed, my purposes 
 are broken off, even the thoughts of my heart. They change the 
 night into day : the light is short because of darkness. If I wait, 
 the grave is my house : I have made my bed in the darkness. I 
 have said to corruption. Thou art my father : to the worm. Thou 
 art my mother and my sister. And where is now my hope ? as 
 for my hope, who shall see it ? 
 
 V. The fear of death disquieteth me, sinning daily and not 
 
252 PRAYERS FOR THE DEPARTED. 
 
 repenting : for in hell there is no redemption, have mercy upon 
 me, God, and save me. 
 
 R. God, save me for thy Name's sake, and deliver me in 
 thy strength. For in hell. 
 
 Eighth Lesson. Job xix. 
 
 My bone cleaveth to my skin and to my flesh, and I am escaped 
 with the skin of my teeth. Have pity upon me, have pity upon 
 me, ye my friends ; for the hand of God hath touched me. 
 Why do ye persecute me as God, and are not satisfied with my 
 flesh ? Oh that my words were now written ; oh that they were 
 printed in a book ! That they were graven with an iron pen and 
 lead in the rock for ever ! For I know that my Redeemer liveth, 
 and that he shall stand at the latter day upon the earth : and 
 though after my skin worms destroy this body, yet in my flesh 
 shall I see God, whom I shall see for myself, and mine eyes 
 shall behold, and not another : though my reins be consumed 
 within me. 
 
 V. Judge me not, Lord, according to my deeds : for I 
 have done nothing worthy in thy sight : therefore I beseech thy 
 Majesty, God, to blot out all mine iniquity. 
 
 R. Wash me throughly from my wickedness : and cleanse me 
 from my sin. Therefore I beseech thy Majesty, God. 
 
 Ninth Lesson. Job x. 
 
 Wherefore then hast thou brought me forth out of the womb ? 
 Oh that I had given up the ghost, and that no eye had seen me ! 
 I should have been as though I had not been : I should have been 
 carried from the womb to the grave. Are not my days few ? 
 cease then and let me alone that I may take comfort a little, 
 before I go where I shall not return ; even to the land of darkness 
 and the shadow of death : a land of darkness as darkness itself ; 
 
APPENDIX III. 253 
 
 and of the shadow of death without any order, and where the 
 light is as darkness. 
 
 Y. Deliver me, Lord, from the path of hell, who hast broken 
 the gates of brass and hast visited Hades : and hast given light to 
 them Who were in the pains of darkness that they might behold 
 thee. 
 
 Ji. Crying out and saying, Thou art come, Redeemer. Who 
 were. 
 
 F. Eternal rest give them, Lord, and let perpetual light 
 shine upon them. ' Who were. 
 
 This is always said in the week-day office. But the followiny 
 Responsory is only said on November 2, All-Souls' Day, and 
 when the Three Nocturns are said tofjether. 
 
 V. Deliver me, Lord, from eternal death in that dreadful 
 day when heaven and earth shall pass away : when thou shalt 
 ome to judge the world by fire. 
 
 R. I tremble and quake because of the examination that is 
 to be, and because of the wrath to come : when heaven and earth 
 is to be removed. 
 
 V. That day, that day of wrath, of calamity and misery, 
 that great and bitter day, when thou shalt come to judge the 
 world by fire. 
 
 R. Eternal rest give them, Lord, and let perpetual light 
 shine upon them. 
 
 V. Deliver me, Lord, from eternal death in that dreadful 
 day when heaven and earth shall pass aAvay : when thou shalt 
 come to judge the world by fire. 
 
254 PRAYERS FOR THE DEPARTED. 
 
 AT LAUDS. 
 Ant. May rejoice. 
 
 Psalm LI. Miserere mei, Deus. 
 
 Have mercy upon me, God, after thy great goodness : accord- 
 ing to the multitude of thy mercies do away mine offences. 
 
 Wash me throughly from my wickedness : and cleanse me 
 from my sin. 
 
 For I acknowledge my faults : and my sin is ever before me. 
 
 Against thee only have I sinned, and done this evil in thy sight : 
 that thou mightest be justified in thy saying, and clear when thou 
 art judged. 
 
 Behold, I was shapen in wickedness : and in sin hath my mother 
 conceived me. 
 
 But lo, thou requirest truth in the inward parts : and shalt 
 make me to understand wisdom secretly. 
 
 Thou shalt purge me with hyssop, and I shall be clean : thou 
 shalt wash me, and I shall be whiter than snow. 
 
 Thou shalt make me hear of joy and gladness : that the bones 
 which thou hast broken may rejoice. 
 
 Turn thy face from my sins : and put out all my misdeeds. 
 
 Make me a clean heart, God : and renew a right spirit within 
 me. 
 
 Cast me not away from thy presence : and take not thy holy 
 Spirit from me. 
 
 give me the comfort of thy help again : and stablish me with 
 thy free Spirit. 
 
 Then shall I teach thy ways unto the wicked : and sinners shall 
 be converted unto thee. 
 
 Deliver me from blood-guiltiness, God, thou that art the God 
 of my health : and my tongue shall sing of thy righteousness. 
 
APPENDIX III. 25s 
 
 Thou shalt open my lips, Lord : and my mouth shall shew 
 thy praise. 
 
 For thou desirest no sacrifice, else would I give it thee : but 
 thou delightest not in burnt- oflfe rings. 
 
 The sacrifice of God is a troubled spirit : a broken and contrite 
 heart, God, shalt thou not despise. 
 
 be favourable and gracious unto Sion : build thou the walls 
 of Jerusalem. 
 
 Then shalt thou be pleased with the sacrifice of righteousness, 
 with the burnt-offerings and oblations : then shall they offer young 
 bullocks upon thine altar. 
 
 Y. Eternal rest give them, Lord. 
 
 Ant. That the bones which thou hast broken may rejoice. 
 
 Ant. Thou that hearest. . 
 
 Psalm LXV. Te decet hymnus. 
 
 Thou, God, art praised in Sion : and unto thee shall the vow 
 be performed in Jerusalem. 
 
 Thou that hearest the prayer : unto thee shall all flesh come. 
 
 My misdeeds prevail against me : be thou merciful unto our 
 sins. 
 
 Blessed is the man, whom thou choosest, and receivest unto 
 thee : he shall dwell in thy court, and shall be satisfied with the 
 pleasures of thy house, even of thy holy temple. 
 
 Thou shalt shew us wonderful things in thy righteousness, 
 God of our salvation : thou that art the hope of all the ends of 
 the earth, and of them that remain in the broad sea. 
 
 Who in his strength setteth fast the mountains : and is girded 
 about with power. 
 
 Who stilleth the raging of the sea : and the noise of his waves, 
 and the madness of the people. 
 
 They also that dwell in the uttermost parts of the earth shall be 
 
256 PRAYERS FOR THE DEPARTED. 
 
 afraid at tliy tokens : thou that makest the outgomgs of the 
 morning and evening to praise thee. 
 
 Thou visitest the earth, and blessest it : thou makest it very 
 plenteous. 
 
 The river of God is full of water : thou preparest their corn, 
 for so thou providest for the earth. 
 
 Thou waterest her furrows, thou sendest rain into the little 
 valleys thereof : thou makest it soft with the drops of rain, and 
 blessest the increase of it. 
 
 Thou crownest the year with thy goodness : and thy clouds 
 drop fatness. 
 
 They shall drop upon the dwellings of the wilderness : and the 
 little hills shall rejoice on every side. 
 
 The folds shall be full of sheep : the valleys also shall stand so 
 thick with corn, that they shall laugh and sing. 
 
 r. Eternal rest give them, Lord. 
 
 Ant. Thou that hearest the prayer : unto thee shall all flesh 
 come. 
 
 Ant. Thy right hand. 
 
 Psalm LXIII. Dens, Deus mens. 
 
 God, thou art my God : early will I seek thee. 
 
 My soul thirsteth for thee, my flesh also longeth after thee : in 
 a barren and dry land where no water is. 
 
 Thus have I looked for thee in holiness : that I might behold 
 thy power and glory. 
 
 For thy loving-kindness is better than the life itself : my lips 
 shall praise thee. 
 
 As long as I live will I magnify thee on this manner : and lift 
 up my hands in thy Name. 
 
 My soul shall be satisfied, even as it were with marrow and 
 fatness : when my mouth praiseth thee with joyful lips. 
 
APPENDIX III. i^ 2 5 7 
 
 Have I not remembered thee in my bed : and thought upon thee 
 when I was waking ? 
 
 Because thou hast been my helper : therefore under the shadow 
 of thy wings will I rejoice. 
 
 My soul hangeth upon thee : thy right hand hath upholden me. 
 
 These also that seek the hurt of my soul : they shall go under 
 the earth. 
 
 Let them fall upon the edge of the sword : that they may be a 
 portion for foxes. 
 
 But the king shall rejoice in God : all they also that swear by 
 him shall be commended : for the mouth of them that speak lies 
 shall be stopped. 
 
 Psalm LXVII. Deini m'ucreatur . 
 
 God be merciful unto us, and bless us : and shew us the light 
 of his countenance, and be merciful unto us ; % 
 
 That thy way may be known upon earth : thy saving health 
 among all nations. 
 
 Let the people praise thee, God : yea, let all the people praise 
 thee. 
 
 let the nations rejoice and be glad : for thou shalt judge the 
 folk righteously, and govern the nations upon earth. 
 
 Let the people praise thee, God : let all the people praise thee. 
 Then shall the earth bring forth her increase : and God, even 
 our own God, shall give us his blessing. 
 
 God shall bless us : and all the ends of the world shall fear him. 
 Vers. Eternal rest give them, Lord. 
 Ant. Thy right hand hath upholden me. 
 
 Ant. From the gate. ^ 
 
 Th'i Song of HezeJdah. 
 
 1 said in the cutting off of my days, I shall go to the gates of 
 the grave : I am deprived of the residue of my years. 
 
 S 
 
2S^^ PRAYERS FOR THE DEPARTED. 
 
 I said, I shall not see the Lord, even the Lord in the land of 
 the living : I shall behold man no more with the inhabitants of 
 the world. 
 
 Mine age is departed and is removed from me as a shepherd's 
 tent. I have cut off like a weaver my life : he will cut me off 
 with pining sickness : from day even to night wilt thou make an 
 end of me. 
 
 I reckoned till morning, that as a lion so will he break my 
 bones : from day even to night wilt thou make an end of me. 
 
 Like a crane or a swallow, so did I chatter : I did mourn as a 
 dove : mine eyes fail with looking upward : Lord, I am op- 
 pressed ; undertake for me. 
 
 What shall I say ? he hath both spoken unto me, and himself 
 hath done it. I shall go softly all my years in the^ bitterness of 
 my soul. 
 
 Lord, b^ these things we live, and in all these things is the 
 life of my spirit : so wilt thou recover me and make me to Hve. 
 
 Behold, for peace I had great bitterness : but thou hast in love 
 to my soul delivered it from the pit of corruption, for thou hast 
 cast all my sins behind thy back. 
 
 For the grave cannot praise thee, death doth not celebrate thee : 
 they that go down into the pit cannot hope for thy truth. 
 
 The living, the living he shall praise thee as I do this day : the 
 father to the children shall make known thy truth. 
 
 The Lord was ready to save me : therefore we will sing my 
 songs to the stringed instruments all the days of our life in the 
 house of the Lord. 
 
 Vers. Eternal rest give them, Lord. 
 ^ Ant. From the gate of hell deliver my soul. 
 
 Ant. Let everything that hath breath. 
 
APPENDIX III. 259 
 
 Psalm CXLVIII. Laudate Dominum. 
 
 praise the Lord of heaven : praise him in the height. 
 
 Praise him, all ye angels of his : praise him, all his host. 
 
 Praise him, sun and moon : praise him, all ye stars and light. 
 
 Praise him, all ye heavens : and ye waters that are above the 
 heavens. 
 
 Let them praise the Name of the Lord : for he spake the word, 
 and they were made ; he commanded, and they were created. 
 
 He hath made them fast for ever and ever : he hath given them 
 a law which shall not be broken. 
 
 Praise the Lord upon earth : ye dragons, and all deeps ; 
 
 Fire and hail, snow and vapours : wind and storm, fulfilling his 
 word ; 
 
 Mountains and all hills : fruitful trees and all cedars ; 
 
 Beasts and all cattle : worms and feathered fowls ; 
 
 Kings of the earth and all people : princes and all judges of the 
 world ; 
 
 Young men and maidens, old men and children, praise the 
 Name of the Lord : for his Name only is excellent, and his praise 
 above heaven and earth. 
 
 He shall exalt the horn of his people ; all his saints shall 
 praise him : even the children of Israel, even the people that 
 serveth him. 
 
 Psalm CXLIX. Cantate Domino. 
 
 sing unto the Lord a new song : let the congregation of 
 saints praise him. 
 
 Let Israel rejoice in him that made him : and let the children 
 of Sion be joyful in their King. 
 
 Let them praise his Name in the dance : let them sing praises 
 unto him with tabret and harp. 
 
 s2 
 
260 PRAYERS FOR THE DEPARTED. 
 
 For the Lord hath pleasure in his people : and helpeth the 
 meek-hearted. 
 
 Let the saints be joyful with glory : let them rejoice in their 
 beds. 
 
 Let the praises of God be in their mouth : and a two-edged 
 sword in their hands ; 
 
 To be avenged of the heathen : and to rebuke the people ; 
 
 To bind their kings in chains : and their nobles with links of 
 iron. 
 
 That they may be avenged of them, as it is written : Such 
 honour have all his saints. 
 
 Psalm CL. Laudate Dominum. 
 
 praise God in his holiness : praise him in the firmament of 
 his power. 
 
 Praise him in his noble acts : praise him according to his ex- 
 cellent greatness. 
 
 Praise him in the sound of the trumpet : praise him upon the 
 lute and harp. 
 
 Praise him in the cymbals and dances : ptaise him upon the 
 strings and pipe. 
 
 Praise him upon the well-tuned cymbals : praise him upon the 
 loud cymbals. 
 
 Let everything that hath breath : praise the Lord. 
 
 Vers. Eternal rest give them, Lord. 
 
 A)>t. Let everything that hath breath praise the Lord. 
 
 ]\ I heard a voice from heaven saying unto me : 
 
 IL Blessed are the dead that die in the Lord. 
 
 Ant. I am the resurrection. 
 
 Benedictus. St. Luke i. G8. 
 Blessed be the Lord God of Israel : for he hath visited, and 
 redeemed his people ; 
 
APPENDIX III. 261 
 
 And hath raised up a mighty salvation for us : in the house of 
 his servant David ; 
 
 As he spake by the mouth of his holy Prophets : which have 
 been since the world began ; 
 
 That we should be saved from our enemies : and from the 
 hands of all that hate us ; 
 
 To perform the mercy promised to our forefathers : and to 
 remember his holy Covenant ; 
 
 To perform the oath which he sware to our forefather Abraham : 
 that he would give us ; 
 
 That we being delivered out of the hand of our enemies : 
 might serve him without fear ; 
 
 In holiness and righteousness before him : all the days of our 
 life. 
 
 And thou, Child, shalt be called the Prophet of the Highest : 
 for thou shalt go before the face of the Lord to prepare his ways ; 
 
 To give knowledge of salvation unto his people : for the remis- 
 sion of their sins. 
 
 Through the tender mercy of our God : whereby the day-spring 
 from on high hath visited us. 
 
 To give light to them that sit in darkness, and in the shadow 
 of death : and to guide our feet into the way of peace. 
 
 Vers. Eternal rest give them, Lord. 
 
 Ant. I am the resurrection and the life : he that believeth in 
 me though he were dead yet shall he live, and whosoever liveth 
 and believeth in me shall never die. 
 
 Our Father, secretly. 
 V. And lead us not into temptation. 
 Pi,. But deliver us from evil. 
 Here Psalm De Profundis * is said with the foUowiny versicles, 
 
 * See Ye^^persfor the Lead, page 230. 
 
262 PRAYERS FOR THE DEPARTED. 
 
 except on Nov. 2nd, All Souls' Day, and on the day of death and 
 hunal, when it is omitted. 
 
 Eternal rest give them, Lord. 
 
 T'. From the gates of hell. 
 
 a. Deliver their souls, Lord. 
 
 T^ May they rest in peace. 
 
 E. Amen. 
 
 T'. Lord, hear my prayer. 
 
 E. And let my cry come unto thee. 
 
 V. The Lord be with you. 
 
 Ii. And with thy spirit. 
 
 Then certain prayers follow, according to the rank, deyree, and 
 sex of the deceased, set forth at the end of Vespers. 
 
APrENDIX IV. 
 
 THE OKDER FOR THE BURIAL OF INFANTS.- 
 
 (AccordliKj to the Roman Pate. J 
 
 The Priest meeting the corpse at the entrance of the Imrial-ground , 
 sjvinkles it ivith Hohj Water, saying : — 
 
 Ant. Blessed be the Name of the Lord. 
 
 Psalm CXIII. Laudate pueri. 
 
 Praise the Lord, ye servants : praise the Name of the Lord. 
 
 Blessed be the Name of the Lord : from this time forth for 
 evermore. 
 
 The Lord's Name is praised : from the rising up of the sun unto 
 the going dow^n of the same. 
 
 The Lord is high above all heathen : and his glory above the 
 heavens. 
 
 Who is like unto the Lord our God, that hath his dwelling so 
 
 * The first rubric stands as fol- stola alba indutus et alii de Clero, si 
 
 lows :— " Cum igitur infans, vel puer adsint, prajcedente cruce, quae sine 
 
 baptizatus defunctus fuerit ante usum basta defertur, accedunt ad domum 
 
 rationis, induitur juxta setatem, et defuncti, cum Clerico aspersorium de- 
 
 imponitur ei corona de floribus, seu ferente. Sacerdos aspergit corpus." 
 
 de herbis aromaticia et odoriferis, in —Rituale Eomamim, p. 276. Mechlin, 
 
 lignum integritatis carnis et virgini- 1856. 
 tatis; et parochus superpellicio et 
 
2 6+ PRAYERS FOR THE DEPARTED. 
 
 high : and yet humbleth himself to behold the things that are in 
 heaven and earth ? 
 
 He taketh up the simple out of the dust : and lifteth the poor 
 out of the mire ; 
 
 That he may set him with the princes : even with the princes of 
 his people. 
 
 He maketh the barren woman to keep house : and to be a 
 joyful mother of children. 
 
 Glory be to the Father, etc. 
 
 Ant. Blessed be the Name of the Lord : from this time forth 
 for evermore. 
 
 While the corpse is being borne to the church, as much as maij be 
 needed of the foUoivintj section of Psalm, Beati immaculati, 
 is said: — 
 
 Ant. He shall receive. 
 
 Psalm CXIX. Beati immaculati. 
 
 Blessed are those that are undefiled in the way : and walk in 
 the law of the Lord. 
 
 Blessed are they that keep his testimonies : and seek him with 
 their whole heart. 
 
 For they who do no ^vickedness : walk in his ways. 
 
 Thou hast charged : that we shall diligently keep thy command- 
 ments. 
 
 that my ways were made so direct : that I might keep thy 
 statutes ! 
 
 So shall I not be confounded : while I have respect unto all thy 
 commandments. 
 
 1 will thank thee with an unfeigned heart : when I shall have 
 learned the judgments of thy righteousness. 
 
 I will keep thy ceremonies : forsake me not utterly. 
 
APPENDIX IV. 265 
 
 Wherewithal shall a young man cleanse his way : even by 
 ruling himself after thy word. 
 
 With my whole heart have I sought thee : let me not go 
 wrong out of thy commandments. 
 
 Thy words have I hid within my heart : that I should not sin 
 against thee. 
 
 Blessed art thou, Lord : teach me thy statutes. 
 
 With my lips have I been telling : of all the judgments of thy 
 mouth. 
 
 I have had as great delight in the way of thy testimonies : as in 
 all manner of riches. 
 
 I will talk of thy commandments : and have respect unto thy 
 ways. 
 
 My delight shall be in thy statutes : and I will not forget thy 
 word. 
 
 do well unto thy servant : that I may live and keep thy 
 word. 
 
 Open thou mine eyes : that I may see the wondrous things of 
 thy law, 
 
 1 am a stranger upon earth : hide not thy commandments 
 from me. 
 
 My soul breaketh out for the very fervent desire : that it hath 
 alway unto thy judgments. 
 
 Thou hast rebuked the proud : and cursed are they that do err 
 from thy commandments. 
 
 turn from me shame and rebuke : for I have kept thy testi- 
 monies. 
 
 Princes also did sit and speak against me : but thy servant is 
 occupied in thy statutes. 
 
 For thy testimonies are my delight : and my counsellors. 
 
 Glory be to the Father, etc. 
 
266 PRAYERS FOR THE DEPARTED. 
 
 Having come into the church, the folloxviiuj is said: — 
 
 Ant. He shall receive a blessing from the Lord, and righteous- 
 ness from the God of his salvation : this is the generation of them 
 that seek him, even of them that seek thy face. 
 
 Psalm XXIV. Domini est terra. 
 
 The earth is the Lord's and all that therein is : the compass of 
 the world and they that dwell therein. 
 
 For he hath founded it upon the seas : and prepared it upon the 
 floods. 
 
 Who shall ascend into the hill of the Lord : or who shall rise 
 up in his holy place ? 
 
 Even he that hath clean hands, and a pure heart : and that 
 hath not lift up his mind unto vanity, nor sworn to deceive his 
 neighbour. 
 
 He shall receive the blessing from the Lord : and righteousness 
 from the Grod of his salvation. 
 
 This is the generation of them that seek him : even of them 
 that seek thy face, Jacob. 
 
 Lift up your heads, ye gates, and be ye lift up, ye everlast- 
 ing doors : and the King of glory shall come in. 
 
 Who is the King of glory : it is the Lord strong and mighty, 
 even the Lord mighty in battle. 
 
 Lift up your heads, ye gates, and be ye lift up, ye everlasting 
 doors : and the King of glory shall come in. 
 
 Who is the Eng of glory : even the Lord of Hosts, he is the 
 King of glory. 
 
 Glory be to the Father, etc. 
 
 Ant. He shall receive a blessing from the Lord, and righteous- 
 ness from the God of his salvation : this is the generation of them 
 that seek him, even of them that seek thy face. 
 
 Lord, have mercy upon us. 
 
 Christ, have mercy upon us. 
 
APPENDIX IV. 267 
 
 Lord, have mercy upon us. 
 Our Father, etc., secretly. 
 
 Here the corpse is sprinkled with Huhj Water. 
 
 V. And lead us not into temptation. 
 
 R. But deliver us from evil. 
 
 V. But because of mine innocence thou hast received me. 
 
 Pi. And hast confirmed me in th}^ sight for evermore . 
 
 T'. The Lord be with you. 
 
 Pi. And with thy spirit. 
 
 Let us pray. 
 
 almighty and most merciful God, who, without any merit on 
 their part, vouchsafest to all baptized children departing out of 
 this world eternal life, as we believe thou hast now bestowed upon 
 the soul of this child ; grant us, we beseech thee, Lord, that 
 by the intercession of the Blessed Mary, ever-virgin, and all 
 saints, we may serve thee here with pure hearts and be united 
 to thy blessed children hereafter in heaven, through Jesus Christ 
 our Lord. Resp. Amen. 
 While the hodij is beinij borne to the (/rare, the following is said: — 
 
 Ant. Young men and maidens, old men and children : praise 
 the Name of the Lord. 
 
 PsAUM CXLVIII. Lnudate Dominum. 
 [P. 259 of The Office for the Dead, with " Glory be to the 
 Father," etc.] 
 Ant. Young men and maidens, old men and children : praise 
 the Name of the Lord. 
 
 Lord, have mercy upon us. 
 Christ, have mercy upon us. 
 Lord, have mercy upon us. 
 
 Our Father, secretly. 
 V. And lead us not into temptation. 
 
268 PRAYERS FOR THE DEPARTED. 
 
 R. But deliver us from evil. 
 
 V. Suffer little children to come unto me. 
 
 E. For of such is the kingdom of heaven. 
 
 T'. The Lord be with you. 
 
 7u And with thy spirit. 
 
 Let us pray. 
 almighty and everlasting God, the lover of holy purity, who 
 in thy mercy hast now called the soul of this child to thy kingdom 
 in heaven : vouchsafe, we beseech thee, Lord, to be also merci- 
 ful to us, that through the merits of thy most sacred passion, and 
 by the intercession of the Blessed Virgin Mary and all saints, we 
 may rejoice together, with all thy saints and elect, in the same 
 kingdom for ever. Who livest and reignest God world without 
 end. R. Amen. 
 
 Here the bodij and the grave are sprinkled uith Hohj Water by the 
 Priest and incensed, after which the corpse is buried. 
 
 In returning from the grave to the church is sung or said the Canticle 
 Benedicite omnia Opera, xvith the foUoiving Antiphon, ivhich is 
 doubled : 
 Ant. all ye elect of the Lord, bless ye the Lord, praise him 
 
 and magnify him for ever. 
 
 Then the Priest and his assistant bring before the altar, the following 
 
 is said : 
 
 Vers. The Lord be with you, 
 
 liesp. And with thy spirit. 
 
 Let us pray. 
 
 everlasting God, who hast ordained and constituted the ser- 
 vices of angels and men in a wonderful order ; mercifully grant, 
 that as thy holy angels always do thee service in heaven, so by 
 thy appointment they may succour and defend us on earth, through 
 Jesus Christ our Lord. 7i. Amen. 
 
APPEIs^DIX y. 
 
 MISSA IN CEMETERIO. 
 
 [From Archljishop Ecgberht's Pontifical.] 
 
 Deus cujus miseratione anim® fidelium requiescunt animabus 
 famulorum famularumque tuarum et omnibus in hoc cemeterio 
 quiescentibus, da propitius veniam peccatorum ut a cunctus 
 reatibus absolutse sine fine laetentur. Per. 
 
 Omnipotens sempiterne Deus, animte quaesumus precibus nostris 
 ea quae poscimus et dona omnibus quorum hie corpora requiescunt, 
 refrigerii sedem, quietis beatitudinem, luminis claritatem, ut qui 
 peccatorum suorum pondere pregravantur eos supplicatio com- 
 mendet Ecclesiffi. Per. 
 
 Seer eta. Pro animabus famulorum famularumque tuarum et 
 omnium bic dormientium bostiam Domine suscipe benignus ob- 
 latam, ut hoc sacrificio singulari vinculis horrendge mortis exutte 
 vitam mereantur seternam. Per. 
 
 Postcommun'wnem. Deus fidelium lumen animarum adesto 
 supplicationibus nostris, et da omnibus quorum corpora hie re- 
 quiescunt refrigerii sedem, quietis beatitudinem, luminis claritatem. 
 Per. — {Pontijicale Ecgberhti ArcJiiep. Ehuraci Civitatw. MS." 
 folio Ixxiii. b. Paris, in the National Library.) 
 
APPENDIX YI. 
 
 COMMUNION SERVICE. 
 
 [From the First Prayer-Book of King Edward VI.] 
 
 Canon. "And here we do give unto thee most high praise and 
 hearty thanks, for the wonderful grace and virtue declared in all 
 thy saints, from the beginning of the world ; and chiefly in the 
 glorious and most Blessed Virgin Mary, mother of thy Son Jesu 
 Christ our Lord and God : and in the holy patriarchs, prophets, 
 apostles, and martyrs, whose examples (0 Lord), and steadfastness 
 in thy faith, and keeping thy Holy Commandments, grant us to 
 follow. We commend unto thy mercy (0 Lord) all other thy 
 servants, which are departed hence from us with the sign of faith, 
 and now do rest in the sleep of peace : grant unto them, we 
 beseech thee, thy mercy and everlasting peace ; and that at the 
 day of the general resurrection, wc and all they which be of the 
 mystical body of thy Son, may altogether be set on his right hand, 
 and bear that his most joyful voice, Come unto me, ye that be 
 blessed of my Father, and possess the kingdom which is prepared 
 for you from the beginning of the world."* 
 
 * It should bo noted that in the as in the ancient formularies, is 
 above the distinction between the most carefully preserved and dis- 
 saints and the faithful in general, tinguished. 
 
APPENDIX VI. z-ji 
 
 Celebration of the Holy Communion when there is a burial 
 of the dead. 
 
 [From the First Prayer-Book of King Edward VI.] 
 
 [Introit] Quemadmodum. Psalm XLII. 
 Collect. merciful God, the Father of our Lord Jesus Christ, 
 who is the resurrection of the life ; in whom whosoever believeth 
 shall live though he die ; and whosoever liveth, and believeth in 
 Him shall not die eternally ; who also hath taught us (by his holy 
 apostle Paul) not to lie sorry as man without hope, for them that 
 sleep in Him ; Ave meekly beseech thee (0 Father) to raise us 
 from the death of sin unto the life of righteousness ; that when 
 we shall depart this life we may sleep in Him (as our hope is this 
 our brother doth) ; and at the general resurrection in the last day, 
 both we, and this our brother departed, receiving again our bodies, 
 and rising again in thy most gracious favour, may, with all thine 
 elect saints, obtain eternal joy. Grant this, Lord God, by the 
 means of our advocate Jesus Christ ; which with thee and the 
 Holy Ghost, liveth and reigneth one God for ever. Amen. 
 
 The Epistle. 1 Thess. iv. 
 
 I would not, brethren, that ye should be ignorant 
 
 Wherefore comfort one another with these words. 
 
 The Gosp. I. John vi. 
 Jesus said to his disciples and to the Jews, All that the Father 
 
 giveth me shall come to me And I will raise him 
 
 up again at the last day. 
 
APPENDIX VII. 
 
 Celebeatio Coena Domini in Funseibus, si amici et vicini 
 defunctl communicare velint. 
 
 CoUecta. Misericors Deus, pater Domini nostri Jesu Christi, 
 qui est Eesurrectio et Vita, in quo qui credidit etiamsi mortuus 
 fuerit, vivet ; et in quo qui crediderit et vivit, non morietur in 
 reternum : quique nos docuisti per sanctum apostolum tuum 
 Paulum non debere mcerere pro dormientibus in Cbristo, sicut ii 
 qui spem non habent resurrectionis : humiliter petimus, ut nos a 
 morte peccati resuscites ad vitam justitite, ut cum exhac vita 
 emigramus, dormiamus cum Christo, quemadmodun speramus 
 hunc fratrem nostrum, et in generali resurrectioue, extremo die, 
 nos una cum hoc fratre nostro resuscitati, et receptis corporibus, 
 regnemus una tecum in vitte sterna. Per Dominum nostrum Jesum 
 Christum. 2i. Amon. 
 
 Ejnstoht. 1 Thess. iv. 
 
 Nolo vos ignorare, fratres, de his qui obdormierunt, 
 
 Proinde consolemini vos mutus scrmonibus his. 
 
 EvangeUiuii. loan. vi. 
 Dixit Jesus discipulis suis et turbis Juda;orum : Omne quod dat 
 
 mihi Pater habeas vitam astcrnam, ct Ego suscitabo 
 
 eum in novissimo die. 
 
APPENDIX VII. 273 
 
 Yel hoc Evanijelium. loan. v. 
 Dixit Jesus discipulis suis et turbis Judseorum : Amen amen, dico 
 
 vobis, qui sermouem meum audit qui vero mala 
 
 egeruut, in resurrectionem condemnationis. 
 
 [Set foi'th in the year 1560.] 
 
APPENDIX yiii. 
 
 VAEIOUS FOEMS OF BIDDING THE BEADS. 
 
 No. I. — Feom the Salisbury Processional. 
 
 Item, conversus ad 2yopuhim diQcit Sacerdos in lingua materna. 
 Oremus pro animabus N. et N., more solito. 
 
 Et jjostea vertat se Sacerdos et dicat Psahninn De profundis, 
 siipradicto vwdo. 
 
 Gloria Patri, etc., cum Kyrie eleyson, Christe eleyson, Kyrie 
 eleyson. 
 
 Pater Noster. Et ne iios. Sed libera. 
 
 Requiem jeternam dona eis Do mine. 
 
 Et lux perpetua luceat eis. 
 
 A porte inferi. 
 
 Erue Dominc animas eorum. 
 
 Crede videre bona Domini. 
 
 In terra viventium. 
 
 Dominus vobiscum. 
 
 Et cum spiritu tuo. 
 
 Oremus. Absolve quaesumus, Domine, animas famulorum famu- 
 larumque tuarum parentum parocbianorum, amicorum bene- 
 factorum nostrorum, et animas omnium fidelium dcfunctorum ab 
 
APPENDIX VIII . 275 
 
 omni vinculo delictorum, ut in resurrectionis gloria inter sanctos 
 et electos resuscitati respirent. Per Christum Dominum nostrum. 
 Requiescant in pace. Amen. 
 
 {ProccasionaJe ad mvm iiisujnis Ecdesie Sarum, folio 5, 6. 
 Londini, a.d. 1535.") 
 
 No. II. — From the " Libek Festivalis." 
 (Ed. Caxton, USS.f) 
 Furthermore yQ shall praye for al Kristen sowles, for all arch 
 bysshoppis and bishoppis sowhs, and in especial for al them that 
 have been bishoppis of this diocyse, and for al curatis, persones 
 and vicaryes sowles, and in especial for them that have been 
 curatis of this Chirche, and for the sowles that have servyd in this 
 Chirche : Also ye shall pray for the sowles of alle cristen Kynges 
 and Queues, and in especial for the sowles of them that have been 
 K5'nges of this royame of Eugloud, and for al the sowles that to 
 this Chirche have yeven boke, belle, chalys or vestement, or ony 
 other thyng by whiche the servyce of God is better doon and holy 
 Chirche worshipped : Ye shal also pray for your faders sowlis, for 
 your moders sowlis, for your godfaders sowlis, for your godmoders 
 sowlis, for your brethren and sisters sowlis, and for all the sowles 
 that we ben bounde to pray for, and for the sowles that been in 
 the paynes of purgatorye, there abyding the mercy of our Lord 
 God, and in special for them that have most nede and lesto hclpe, 
 that God for his endeless mercy lesse and mynysshe theyr paynes 
 by the moyen of our prayers, and brynge them to his everlastyng 
 blysse in heven : And also for the sowle of X. or of them, that on 
 
 * This form, though taken from f Vide also " Manuale Secundinn 
 
 one of the latest of the Sarura Books, Tmnjn Eboracensem," 1509; the 
 
 is of great antiquity, being found Gougb Missal, No. 54, Bodleitin 
 
 in several MSS. of the fourteenth Librarj^ ; the Douce MS., No. 246 
 
 century, and was almost univer- folio 57; each of which contains 
 
 sally used in the Province of Canter- prayers substantially similar to the 
 
 bury. above. 
 
 t2 
 
276 PRAYERS FOR THE DEPARTED. 
 
 such a clay tliis weke we slial have the annyversayre, aiul for all 
 Cristen sowles ye shal devoutly say a Paternoster and an Ave, 
 Psalmus, De Profundis, et cetera, with this colcct. 
 
 Oremiis. Absolve quassumus, Domine, animas famulorum 
 tuorum, pontificum, regum, saccrdotum, parentum, parochianorum, 
 amicorum, benefactorum nostrorum et omnium fidelium defunc- 
 torum ab omni vinculo delictorum, ut in resurrectionis gloria inter 
 sanctos ct elcctos tuos resussitati respirent. Per Christum 
 Dominum nostrum. Amen. 
 
 No. III. — Conclusion of a Bidding Prayer* used by Williaim 
 [Sancroft, some time] Lord Archbishop of Canterbury. 
 
 Finally, let us laud Almighty God on behalf of those who 
 have departed out of this transitorie life in the faith and feare of 
 His Son Jesus Christ, rendering unto Him high and holy thanks 
 for the same, and beseeching Him that it may please Him of His 
 gracious goodness shortly to accomplish the number of his elect, 
 and to hasten His Ivingdom, that they with us, and we with them, 
 may have our compleate and perfect consummation of blisse, both 
 in body and soul, in His eternal and glorious kingdom, for ever 
 and ever. Our Father, etc. 
 
 * From a MS. copy in the posses- is made between the saints and the 
 sion of the late Rev. Philip Bliss, ordinary fiiithful ; and the prayer is 
 D.D. It should here be noted tliat mainly directed to obtain a beneflt 
 many, if not all, of the Post-lleforma- for the living, that they may follow 
 tion Bidding Prayers contain only a the "good cxauiplo" of the de- 
 most ambiguous clause in regard to parted, 
 tlie departed, in which no distinction 
 
APPENDIX IX. 
 
 GRACES USED AT THE COLLEGES OF OXFORD AND CAM- 
 BRIDGE, AND ELSEWHERE, COMMEMORATING BENE- 
 FACTORS AND THE FAITHFUL DEPARTED. 
 
 No. I. — University College, Oxford. 
 
 Vers. Benedictus sit Deus in donis suis, 
 
 Resj). Et sanctus in omnibus operibus suis. 
 
 Vers. Adjutorium nostrum in Nomine Domini, 
 
 Besp. Qui fecit coelum et terras. 
 
 Vers. Sit Nomen Domini benedictum, 
 
 Eesj). Ab hoc tempore usque in soscula. 
 
 Oratio. Domine Deus, resurrectio et vita credentium. Qui 
 semper es laudandus, turn in viventibus turn in defunctis ; gratias 
 tibi agimus pro omnibus Fundatoribus, cfeterisque Benefactoribus 
 nostris, quorum beneficiis hie ad pietatem, et ad studia literarum 
 alimur; te rogantes ut nos, hisce tuis donis ad tuam gloriam 
 recte utentes, una cum iis ad vitam immortalem perducamur, per 
 Jesum Christum Dominum nostrum. PiC9ip. Amen. 
 
 Deus det \dvis gratiam, Ecclesite Catholica^, Regin?o, Regnoquc 
 nostro, pacem et concordiam ; et nobis peccatoribus vitaui 
 feternam. 
 
 No. II. — New College, Oxford. 
 
 Grace before Meat. 
 Benedicite. 
 Vers. Oculi omnium in te sperant Domine. 
 
27! 
 
 PR A VERS FOR THE DEPARTED. 
 
 Fu'sp. Et tu das iis escam in tempore opportuuo. 
 
 T ers. Tu aperis manum et imples omue animal benedictione. 
 
 Gloria Patri, et Filio, et Spiritui Sancto. Sieut erat, etc. 
 
 Oratio. Benedic nobis, Domine Deus, et bis donis quaj ex tua 
 largitate sumus sumpturi, per Jesum Cbristum Dominum nostrum. 
 Resp. Amen. 
 
 Mensas c^lestis participes faciat nos Rex seternte glorite. Pieap. 
 Amen. 
 
 Grace after Meat. 
 
 Deus pacis et dileetionis maneat nobiscum semper. 
 
 Tu autem, Domine, miserei-e nostri. 
 
 Deo gratias. 
 
 Laudate eum omnes gentes, laudate eum omnes populi ejus : 
 quoniam confirmata est supra nos misericordia ejus, et Veritas 
 Domini manet in seternum. 
 
 Gloria Patri, et Filio, et Spiritui Sancto. Sicut, etc. 
 
 Vers. Dispersit, et dedit pauperibus ; 
 
 Besp. Et justitia ejus manet in speculum sfeculi. 
 
 Vers. Benedicam Domino iu omni tempore ; 
 
 Resp. Et semper laus ejus erit iu ore meo. 
 
 Vers. In Domino gloriabitur anima mea ; 
 
 Resj). Audiant mansueti et Iretentur. 
 
 Vers. Magnificate Dominum mccum ; 
 
 Resp. Exaltemus Nomen Ejus et Ipsum. 
 
 Vers. Sit Nomen Domini beuedictum ; 
 
 Resp. Et hoc nunc usque in saeculum. 
 
 Oratio. Agimus tibi gratias, omuipotens Deus pro his et uni- 
 vorsis beneficiis tuis, qucU de tua largitate accepimus, qui vivis 
 et regnas Deus in sascula sa3culorum. Picsp. Amen. 
 
 Vers. In memoria aeterna erit Justus ; 
 Resp. Ab auditione mala non timcbit. 
 Vers. Justorum anima} in manu Dei sunt ; 
 
APPENDIX IX. 279 
 
 PiOHp. Neque tangct eos cruciatus. 
 
 Vers. Domiue salvam fac Keginam nostram ; 
 
 Picsii. Et exaudi nos in die quocuuque invocamus Te. 
 
 Yers. Domine exaudi orationem meaiu ; 
 
 Piesp. Eu clamor meus ad Te veniat. 
 
 Oratio. Omuipotens et ajterne Deus, qui semper tam es lau- 
 dandus pro defunctis quam orandus pro viventibus, agimus tibi 
 gratias pro Fundatore nostro Gidlelmo de Wijl-ehant, reliquisque 
 quorum beneficiis liic ad pietatem et ad studia literarum alimur 
 rogantes ut nos, his donis tuis ad Nominis Tui honorem recte 
 utentes, ad resurrectionis Tua) gloriam, preducamur immortalem, 
 per Jesum Christum Dominum nostram. PLesp. Amen. 
 
 Ante Ccenain. 
 Benedicite. 
 
 Coenam sanctificet qui nobis omnia prasbet. 
 In Nomine Patris, et Fiho et Spiritus Sancti. Amen. 
 
 Post Ccanaii. 
 Vers. Benedictus sit Deus in donis su's ; 
 Piesp. Et sanctus in omnibus operibus suis. 
 Vers. Adjutorium nostrum in Nomine Domini. 
 Eesp. Qui fecit coelum et terram. 
 Vers. Sit Nomen Domini benedictum ; 
 Resp. Ex hoc nunc usque in sasculum. 
 Oratio. Agimus tibi gratias, etc. {Ut jjost prandlmn.) 
 
 Ante Prandium. 
 Benedic nobis Domine Deus atque his donis qute de tua 
 largitate sumus sumpturi per Jesum Christum Dominum nostrum. 
 Besp. Amen. 
 
 Post Prand'niDi. 
 Vers. Benedictus sit Deus in Donis suis, 
 Resp. Et sanctus in omnibus operibus Ejus, 
 
2 Ho PR A FEES FOR THE DEPARTED. 
 
 Vers. Adjutorium nostrum in Nomine Domini. 
 
 Besj). Qui fecit coelum et terram. 
 
 Vers. Sit Nomen Domini benedictum ; 
 
 Resp. Ex hoc nunc usque in specula sfficulorum. Amen. 
 
 Oratio. Agimus tibi gratias omnipotens Deus pro Fundatore 
 nostro Guliehno de Wijheham, reliquisque quorum beneficiis hie ad 
 pietatim et ad studia literarum alimur, rogantes ut nos, his donis 
 tuis ad Nominis tui honorem recte utentes, ad resurrectionis ixxvs 
 gloriam perducamur immortalem, per Jesum Christum Dominum 
 nostrum. PiCRp. Amen. 
 
 Vers. Domine salvam fac Eeginam Victor lain. Pesp. Amen. 
 
 Vers. Da pacem in diebus nostris. 
 
 Pesp. Et exaudi nos in die quocunque invocamus Te. Amen. 
 
 Ante Prnndiam. 
 Benedictus benedicat. 
 
 Post Pranditim. 
 Benedicto benedicatur. 
 
 No. III. — TpaxiTY College, Oxford, 
 Vers, l^enedictus sit Deus in donis suis. 
 
 B^sp. Qui sanctus est in omnibus oporibus suis. 
 
 Vers. Adjutorium nostrum in Nomine Domini. 
 
 Pi£sp. Qui fecit coelum et terram. 
 
 Vers. Sit Nomen Domini benedictum. 
 
 Itesp. Ut nunc est, sic in sascula steculorum. 
 
 Vers. Domine, salvam fac Victorlam Reginam nostram. 
 
 Pesp. Et exaudi nos, cum invocamus Te. 
 
 Orcmus. Domine Deus Resurrectio ct Vita credcntium, qui 
 semper es laudandus cum in viventibus turn etiam in defunctis, 
 agimus tibi gratias pro Tlinma Pope, militi, Fundatore nostro et 
 FJizahetha consorte ejus, defunctis, cetcrisquo Bcncfactoribus 
 nostris, quorum beneficiis hie ad pietatcm ct ad studia literarum 
 
APPENDIX IX. 281 
 
 alimur ; rogantes ut nos his donis ad Tuam gloriam recte utentes, 
 una cum illis ad resurrectionis gloriam immortalem preducamur, 
 per Jesum Christum Domimim nostrum. Uesi^. Amen. 
 
 No. IV. — St. Mary Magdalen College, Oxford. 
 
 Deus pacis et caritatis digneris qu^esumus habitare nobiscum, 
 et Tu Domine miserere nostrum. Resi^. Amen. 
 
 Laudant Te omnia opera tiia, Domine : laudaat Te omnes 
 Sancti tui. 
 
 Laudate Dominum omnes gentes : Laudate eum omnes populi 
 ejus. 
 
 Quoniam confirmata est supra nos misericordia ejus : et Veritas 
 Domini manet in reternum. 
 
 Vers. Gloria Patri et Filio et Spiritui Sancto. 
 
 Pmp. Sicut erat in principio et nunc et semper et in sa^cula 
 sasculorum. Amen. 
 
 Vers. Dispersit et dedit pauperibus. 
 
 Ticai). Et justitia ejus manet in soDculum steculi, et cornu 
 ejus exaltabitur in gloria. 
 
 Vers. Semper benedicam Domino. 
 
 Hesp. Semper in ore meo laus ejus. 
 
 Yers. Cantate Domino et benedicite Xomini ejus. 
 
 Hesp. Enunciate inter gentes gloriam ejus et omnibus populis 
 admirabUia ejus. 
 
 Oremus. Largire nobis, misericors Pater, miserrimis peccato- 
 ribus eternam vitam propter Nomen sanctum Tuum, per Jesum 
 Christum Dominum nostrum. 
 
 Hymnvs Euchauisticts. 
 1. 2. 
 
 Te Denm Patrcm colimus, Te adoramus, Jesu, 
 
 Te laudibus proscquimur, Te, Fill unigenite, 
 
 Qui corpus cibo reficis, Te, qui non dedignatus es 
 
 Ccelesti mentem gratia. Subire claustra Virginis. 
 
282 PRAl'ERS FOR THE DEPARTED. 
 
 3. • 4. 
 
 Actus in cnicem factua C3 Tibi, a-teme Spiritus, 
 
 Irato Deo victima ; Cujus afflatu perperit 
 
 I'er Te, Salvator unice, Infanteia Deuni Maria 
 
 Yitic spes nobis rcdiit. iEternum Lenedicimus. 
 
 5. 
 
 Triune Dcus, hominum 
 
 Salutis Auctor optinie, 
 
 Imniensum hoc mysterium 
 
 Ovante lingua canimus. 
 
 E. Amen. 
 
 Vers. In memoria asterna erunt justi. 
 
 Bc^p. Ab auditione mala non tiinebunt. 
 
 Vers. Corpora eorum in pace sepulta sunt, et nomina eorum 
 vivent a generatione in generationem. 
 
 Fic^p. Sapientiam eorum narrabunt populi et laudes eorum 
 enunciabit Ecclesia. 
 
 Gratia. Domino Deus, Eesurrectio et Vita eorum omnium qui 
 in Te confidunt, qui semper beuedictus cs in donis tuis et 
 Sanctis in operibus, immortales gratias agimus Majestati Tua pro 
 Guliehno de Wcnjnficct, Fundatore nostro, et pro omnibus Bene- 
 factoribus nostris, amplissimisque beneficiis tuis ; quse nobis per 
 manus eorum tradidisti ; Teque supplicitcr obsecramus ut nos 
 Lisce donis tuis recto utamur ad Nomiuis tui bonorom, ut una 
 cum Sanctis tuis aiterna3 gloria) in coclis participes fiamus, per 
 Jesum Cbristum Dominum nostrum, llcsp. Amen. 
 
 No. V. — Oriel College, Oxford. 
 Grace before Meat. 
 Oratio. Benedicte Deus, qui pascis nos a juvcntute nostra et 
 probes cibum omni carui, reple gaudio et latitia corda nostra ut 
 nos affatini quod satis est habcntes abuudemus ad omne opus 
 bonum, per Jesum Christum Dominum nostrum, cui, Tecum et 
 Spiritu Sancto, sit omnis lionos, laus, et imperium, in sa-jula 
 Sieculormu. Ees2J. Amen. 
 
APPENDIX IX. 283 
 
 Grace after Meat. 
 Domine Deus, Resurrectio et Vita credentium qui semper es 
 lauclandus cum in viventibus tum in defunctis ; agimus tibi 
 gratias pro Edvardo Secundo, Fundatore nostro, pro Adamn di' 
 Brume, pnecipuo Benefactore, creterisque Benefactoribus nostris, 
 quorum beneficiis hie ad pietatem et ad studia bonarum literarum 
 alimur ; rogantes ut nos his donis tuis reete utentes, ad resurrec- 
 tionis gloriam immortalem perducamur ; per Jesum Christum 
 Dominum nostrum. Picsp. Amen. 
 
 No. VI. — Merton College, Oxfoed. 
 Grace before Meat. 
 Vers. Oculi omnium in te respiciunt, Domine. 
 Jie.^2'- Et tu das escam illis in tempore ojiportuno. 
 Vers. Aperis tu manum tuam. 
 Resj). Et implies omne animal bcnedictione. 
 Oratio. Benedicas nobis, Domine, omnibus bonis qufB de tua 
 beneficenlia accepturi sumus, per Jesum Christum Domiuum 
 nostrum. Picsp. Amen. 
 
 Grace after Meat. 
 Quod corpora nostra, Deus, cibo potuque abunde refecisti, 
 agimus tibi gratias, et Benignitati Tuas quantum possumus maxi- 
 mas, simulque prccamur ut animas nostras A-^erbo Spirituque tuo 
 deinceps pascas, ut mala omnia fugientes, ea qua3 placitura sunt 
 Majestati Tuae perfecte intelligamus, diligenterque meditemur, 
 et ad ea preestanda toto impetu feramur per Jesum Christum 
 Domiuum nostrum. Piesp. Amen. 
 
 Fidelium animte, per Dei gratiam, requiescant in pace. Picsp. 
 Amen. 
 
 No. VII. — Corpus Christi College, Oxford. 
 Grace before Meat. 
 Nos miseri et egentes homines, pro hoc cibo quern ad corporis 
 
284 PRAYERS FOR THE DEPARTED. 
 
 nostri alimonium sanctificatum es largitus ut eo recte utamur, Tibi, 
 Deus omnipotens, Pater ccelestis, reverenter gratias agimus, simul 
 obsecrantes ut cibum angelorum, panern verum coelestem, Dei 
 Vcrbum reternum Jcsum Christum Dominum nostrum nobis im- 
 pertiare, ut Eo mens nostra pascatur, et per carnem at sanguinem 
 ejus alamur, foveamur, et corroborcmur. 
 
 Grace after Meat. 
 
 Infuncle, quffisumus, Domine Dcus, gratiam tuam in mentes 
 nostras ; ut hisce clonis tuis datis a Fdcardo Fox, Fundatore nostro, 
 cfetorisque Benefactoribus nostris, recte in tuam gloriam utcntes, 
 una cum fidelibus defunctis in vitam coelestem rcsurgamus per 
 Jesum Christum Dominum nostrum. Deus pro infinita sua 
 dementia, Ecclcsise Suas concordiam et unitatcm concedat, 
 Reginam nostram conservet, pacem regno universo populoque 
 Christiano largiatur, per Jesum Christum Dominum nostrum. 
 
 No. YIII. — Wadham College, Oxford. 
 
 Vers. Benedictus sit Deus in donis suis ; 
 
 Besp. Sanctus in omnibus operibus suis. 
 
 Vers. Adjutorium nostrum in Nomine Domini : 
 
 1UkI>. Qui fecit ccchim et terras. 
 
 Vers. Sit Nomcn Dei bencdictum : 
 
 lli'itp. Ex hoc usque in sfecula sreculorum. 
 
 Vers. Domine fee salam Vktorlam Reginam. 
 
 lu'sp. Exaudi nos cum invocamus te. 
 
 Oratio. Domine Deus, Vita et Resurrectis credcntiuni qui 
 semper es hiudandus tum in viventibus turn in defunctis, agimus 
 tibi gratias pro Xiclidhis WadlitDni) armigero, et pro ]h>rothca, 
 uxore ejus, Fundatoribus nostris defunctis aHisquc Benefactoribus 
 nostris, quorum beneficiis hie ad pietatem et studium literarum 
 alimur ; rogantes ut nos his tuis donis recte utentes, una cum 
 
APPENDIX IX. 2S5 
 
 defuuctis resurrcctioBem gloria? perducamur, per Jesum Christum 
 Domiuum nostrum. U. Ameu. 
 
 No. IX. — All-Souls' College, Oxfohd. 
 Appositis et apponendis benedicat Deus, Pater, Filius et Spiritus 
 Sanctus. 
 
 No. X. — Pembroke College, Oxford. 
 
 Agimus tibi gratias Deus misericors, pro acceptis a bonitate 
 tua beneficiis ; enixe comprecantes ut serenissimam nostram 
 Keginam Victoriam, totam regiam familiam, populumque tuum 
 universum, tuta in pace semper custodias. R. Amen. 
 
 No. XI. — Exeter College, Oxford. 
 Grace before Meat. 
 Benedictus benedicat. 
 
 Grace after Meat. 
 Oratio. Gratias tibi agimus, omuipotens et ieterne Deus, 
 pro his atque omnibus beneficiis tuis. Conserves qusesumus 
 Ecclesiam Catholicam, Ptegnum Britannicum, Eeginam Victoriam, 
 totamque progeniem regiam, desque nobis pacem in Christo 
 ajternam. li. Amen. 
 
 No. Xn. — Queen's College, Oxford. 
 Grace before Meat. 
 Benedic nobis, Domine Deus, et his donis, qusi ex tua 
 liberalitate sumpturi sumus ; per Jcsum Christum Domiuum 
 nostrum. 11. Ameu. 
 
 Grace after Meat. 
 Vers. Benedictus sit Deus in donis suis. 
 Resp. Sicut et in operibus suis. 
 Vers. Adjutorium nostrum in Nomine Domini. 
 Resp. Qui fecit ccelum et terras. 
 
286 PRAYERS FOR THE DEPARTED. 
 
 Vers. Sit Nomen Domini benedictum. 
 
 Fwap. Nunc, usque et in sa?cula. 
 
 Oratio. Dignere, Doinine Deus, largiri nobis omnibus te in- 
 vocantibus propter Nomen Tuum sanctum vitam aiternam. 11. 
 Amen. 
 
 Domine Deus, Resurrection et Vita credentium, qui semper es 
 laudandus, tum in viventibus, tum in defunctis, agimus tibi gratias 
 pro fundatore nostro Eobcrto EgJcsficld, caterisque nostris Bene- 
 factoribus, quorum beneficiis hie bad pietatem et litcrarum studia 
 alimur : ro<j,:uites ut nos, bis donis recte utentes in Nominis Tui 
 gloriam, ad resurrectionis gloriam perpetuam perducamur ; per 
 Jesum Christum Dominum nostrum. Pi. Amen. 
 
 Deus det vivis gratiam, Ecclesia), Reginse, regnoque nostro 
 
 pacem et concordiam, et nobis peccatoribus vitam a3tei"nam. Pi. 
 
 Amen. 
 
 No. XIII. — Brasenose College, Oxford. 
 
 Ante Prandhon. 
 
 Yers. Oculi omnium spectant in te, Deus. 
 
 Piesp. Et tu das illis escas tempore opportuno. 
 
 Vers. Aperis manum tuam. 
 
 Picsp. Et imples omne animal tua benedictioue. 
 
 Mensse ccelestis nos participes facias, Deus, Rex a}ternro gloria?. 
 
 Pout I'rdinliuDi. 
 Qui nos crcavit, redcmit ct pavit, sit bcncdictus in atcrnum, 
 Deus exaudi orationcm nostram. Agimus tibi gratias, Pater 
 ccelestis, pro Guliclmo Smith episcopo, et Piichanlo Sutton milite, 
 Fundatoribus nostris ; pro Alc.vaiulro Xonrl et Jncnsa Franhland 
 aliisque Bcncfactoribus nostris ; humijiter te precantes ut eorum 
 numcrum benignissime adaugeas. Ecclesiam Catholicam, et 
 populum Christianum custodi. Hfereses ct erroros omnes extirpa. 
 Victoriam Reginam nostram et subditos ejus dcfeude. Paccm da 
 ct conscrva per Christum Dominnm nostrum. 
 
APPENDIX IX. 28 7 
 
 Ante Ccenam. 
 
 Omnipotens et sempiterne Deus, sine quo nihil est dulce, nihil 
 ocloriferum, misericordiam tuam humiliter imploramus, ut nos 
 coenamque nostram benedicas ; ut eorda nostra exhilares ; ut qua? 
 suscepturi sumus alimenta, tuo honori, tuaaque beneficientice 
 accepta referamus ; per Jesum Christum Douiinum nostrum. 
 
 Post Cicnam. 
 
 Quod corpora nostra, Deus optinie maxime cibo potuque abunde 
 refecisti, agimus tibi gratias quantas, possumus maximas ; simulque 
 precamur, ut animas nostras verbo et Spiritu delude pascas ; 
 ut omnia mala fugiamus ; ut quai siut tibi placitura perfecte 
 intelligamus, diligenter meditemur, et ad ea prasstanda toto impetu 
 feramur ; per Christum Domiuum nostrum. 
 
 No. XIV. — Balliol College, Oxford. 
 Grace after Meat. 
 
 Vers. Benedictus est Deus in donis suis, 
 
 P>,esp. Et sanctus in omnibus operibus suis. 
 
 Vers. Adjutorium nostrum in Nomine Domini est. 
 
 Fiesp. Qui fecit eoelum ac terras. 
 
 Vers. Sit Nomen Dei benedictum. 
 
 Hesp. Ab hoc tempore usque ad srecula. 
 
 Tribuere digneris, Domine Deus, nobis omnibus bona facientibus 
 ob tuum Sanctum Nomen vitam jeternam. 7i. Amen. 
 
 Vers. In memoria ajterna erit Justus. 
 
 Piesp. Et ab auditione mala nunquam timebit. 
 
 Vers. Justorum animte in manibus Dei sunt. 
 
 Resp. Ne tangant eos instrumenta nequitife. 
 
 Oratio. Funde qua?sumus, Domine Deus, in mcntes nostras 
 gratiam tuam ut tuis hisce donis datis a Johaiuie BaUiolo et Der- 
 roriiuilla uxore, eccterisque omnibus Bcnefactoribus nostris, rite in 
 
288 PRAYERS FOR THE DEPARTED. 
 
 tuam gloriam utcntes in vitam una cum fidelibus omuibus I'esur- 
 gamus ; per Jcsum Christum Dominum nostrum, li. Amen. 
 
 Deus pro infiniti sua dementia Ecclesite unitatcm et concordiam 
 concedat, Reginam conservet, pacemque huic Eegno populoque 
 Cliristiano largiatur ; per Jesum Christum Dominum nostrum. 
 li. Amen. 
 
 No. XV. WOKCESTER CoLLEGE, OxFOED. 
 
 Grace before Meat. 
 
 Nos miseri homines et egeni, pro cibis quos nobis ad corporis 
 subsidium benigne es largitus, tibi Deus omnipotens, Pater coelestis 
 gratias reverenter agimus ; simul obsecrantes utiis sobrie, modeste, 
 atque grate utamur. Insuper petimus, ut cibum angelorum, 
 verum panem ccelestem, Verbum Dei sternum,. Dominum nostrum 
 Jesum Christum, nobis impertiaris : utque illo mens nostra pas- 
 catur et per carnem et sauguinem ejus foveamur ahimur et 
 corroboremur. It. Amen. 
 
 Grace after ]\[eat. 
 
 Omnipotens et misericors Deus, qui donis tuis nos exsatiasti, 
 effice ut quicquid per nos fieri aut pra;termitti velis, deligenter 
 observemus, mandata tua universa prompto atque fideh obsequio 
 obeuntes, per Jesum Christum Dominum nostrum. Ix. Amen. 
 
 Vers. Dominc salvam fac Reginam. 
 
 lU'fi]). Et exarudi nos quando invocamus te. 
 
 Oratio. Agimus tibi gratias omnipotens et sempiterne Deus, 
 pro Tliuvm Coohesio, baronctto, Fundatorc nostro, cujus beneficio 
 hie ad pietatem, studiumque litcrarum alimur : simul rogautcs ut, 
 his donis ad tuam gloriam rccte utentcs, una cum eo ad rcsur- 
 rectionis gloriam immortalem pcrJucanmr, per Jcsum Christum 
 Dominum nostrum. 7i'. Amen. 
 
APPENDIX AY. 28g 
 
 No. XVI. — St. John's College, Oxford. 
 Grace before Meat. 
 
 Benedic, Domine, nos, et base tna dona quae de tua largitate 
 sumpturi sumus. 
 
 Pater noster qui es in coelis, sanctificetur Nomen tuum, adveniat 
 rcgnum tuum, fiat voluntas tua, sicut iu coelo sic etiam in terra ; 
 paneni nostrum quotidianum da nobis hodie, et remitte nobis 
 debita nostra, sicut et nos remittimus debitoribus nostris ; et ne 
 nos inducas in tentatiouem, sed libera nos a malo ; qui tuum est 
 regnum, potentia et gloria in saecula saeculorum. Resp. Amen. 
 
 Grace after Meat. 
 
 Agimus tibi gratias omnipotens et sempiterne Deus pro bis et 
 universis beneficiis : dignare, Domine, misereri nostrum, et manere 
 semper nobiscum, ut auxilio Spiritus Sancti, mandatis tuis sedulo 
 obsequamur, per Jesum Cbristum Dominum nostrum. Resp. 
 Amen. 
 
 Agimus tibi gratias omnipotens et sempiterne Deus pro Thoma 
 White, milite, et Fundatore nostro defuncto, ac Avlcia et Joana 
 uxoribus ejus, quorum beneficiis bic ad pietatem et ad studia 
 litcrarum alimur rogantes ut nos his donis ad tuam gloriam recte 
 utentes, una cum illis ad resurrcctionis gloriam immortalem per- 
 ducamur per Cbristum Dominum nostrum. Besp. Amen. 
 
 Benedicamus Domino. 
 
 Deo gratias. 
 
 No. XVII.— Lincoln College, Oxfoed. 
 
 Grace before Meat. 
 
 Benedicas nobis, qufcsumus te, et bisce creaturis in usam 
 
 nostrum, ut illae sanctificatie sint et nobis salutares, ut nos inde 
 
 corroborati magis apti rcddamur ad omnia opera bona in laudcm 
 
 tui Nominis a^ternam. Resp. Amen. 
 
 U 
 
290 PRAFERS FOR THE DEPARTED. 
 
 Grace after ISIent. 
 ^ternae Deus, bonorum omnium largitor, agimus tibi gratias 
 pro electione, redemptione, consen-atione, prsesentique bac refocil- 
 latione ; aiitque etiam pro Piuarcio Fleming et Thomn EotJieram 
 Fundatoribus nostris, caeterisque Benefactoribus quos excitare 
 diguatus es ad cximia bona nobis prreparanda ; supplices te orantes 
 ut eorum beneficia, qufe ad scmpiternam donatorum memoriam 
 vigent, complures alios ad eandem pietatem semulandam excitare 
 possiut, et eorum quotidie memores non indigui reperiamur 
 hac tanta benedictione, per Jesum Christum Dominum nostrum. 
 Ecclesiam universam, Regem, totum hoc regnum Deus pro 
 immensa sua bonitate conservet protegat et defendat, fidem 
 nostram adaugeat, peccata remittat, afilictis solatium afierat, et 
 pacem in Christo nobis sempiternam reddat. 11. Amen. 
 
 No. XVni. — Christ Church, Oxford. 
 Ante Cibum. 
 Nos miseri homines et egeni, pro cibis quos nobis ad corporis 
 subsidium benigne es largitus, tibi Deus omnipotens, Pater coelestis, 
 gratias reverentcr agimus ; simul obsecrantes ut iis sobrie modeste, 
 atque grate utamur. Insuper petimus, ut cibum angelorum, 
 verum panem coelestem, Verbum Dei aeternum Dominum nostrum 
 Jesum Christum, nobis impertiaris ; utque illo mens nostra 
 pascatur, et per camem] et sanguinem ejus fovcamm*, alamur, et 
 corroborcmur. Fi. Amen. 
 
 Post Cibum. 
 [The Clerk reads from the Greek Testament.] 
 Omnipotens et misericors Deus, qui donis tuis nos exsatiasti 
 effice ut quicquid per nos fieri aut pra^termitti velis, diligenter 
 observemus, maudata tua universa prompto atquc fideli obscquio 
 obcuntes, per Jesum Christum Dominum nostrum. 11. Amen. 
 Vers. Domine, salvem fac Reginam. 
 
APPENDIX IX. 291 
 
 TXes]^. Et exaudi nos, quando iuvocamus to. 
 
 Deus in cnjus manu sunt corda regum : Qui es humilium con- 
 solator, fidelium fortitudo, protector omnium in te sperantium, da 
 Heginae nostrae Victoria populoque Christiano ut te Rcgem regum, 
 et dominantium Dominum, agnoscant semper et venerentur, et post 
 banc vitam regni tui aeterni fiant participes ; per Jesum Christum 
 Dominum nostrum. J?. Amen. 
 
 Deus a quo dcrivatur omnis munificentia et bonitas, debitas 
 tibi gi'atis agimus, quod felicis memorite Ilegem, Henricum ejus 
 nominis octavnm, ad Ecclesiam banc fundandam animaveris ; et 
 rogamus pro sancta tua misericordia, ut eum nos hoc tanto bene- 
 ficio adjuti, ad laudem tui Nominis profecerimus, una cum omnibus 
 qui jam in Domino dormicrunt, beatam resurrectiouem et aeternae 
 felicitatis praemia consequaemur, per Jesum Christum Dominum 
 nostrum. R. Amen. 
 
 No. XIX. — Jesus College, Oxford. 
 Ante Cihiun. 
 Nos miseri et egentes homines pro cibo, quem ad alimoniam 
 corporis sanctificatum nobis es largitus, ut eo utamur grati tibi 
 Deus omnipotens, Pater ccelestis gratias reverenter agimus ; simul 
 obsecrantes ut cibum angelorum varum panem ccelestem Verbum 
 Dei aeternum Dominum nostrum Jesum Christum nobis imper- 
 tiaris ; ut illo mens nostra pascatur et per carnem sanguinem 
 ejus foveamur, alamur et corroboremur. 7i'. Amen. ' 
 
 Post Clhum. 
 
 Quandoquidcm nos Domine, donis tuis, omnipotens et misericors 
 Deus, exsatiasti, effice ut postbac quid per nos fieri aut secus 
 velis diligenter observemus, atque illud animo sincero eflectum 
 praestemus, per Jesum Christum Dominum nostrum. B. Amen. 
 
 Vers. Domine salvam fac Reginam. 
 
 Besp. Et exaudi nos in die qua invocaverimus te. 
 
 u2 
 
2q2 PRAYERS FOR THE DEPARTED. 
 
 Oratio. Deus, in cujus manu sunt corda regum, qui es humilium 
 consolator et fidelium fortitude et protector omnium in te spe- 
 rantium, da Kegina^ Victoria populoque Christiano triumphum 
 virtutis tuae scienter excolere ut per te semper reparentur ad 
 gloriam, per Jesum Christum Dominum nostrum, E. Amen, 
 
 No. XX, — St, Edmund Hall, Oxford.* 
 Grace before Meat. 
 Benedic nobis, Domine Deus, et his donis quae ex tua liberalitate 
 sumpturi sumus ; per Jesum Christum Dominum nostrum, Besp. 
 
 Amen. 
 
 Grace after Meat. 
 
 Agimus tibi gratias, Deus et Pater, pro tot beneficiis, quae 
 nobis assidue et pro infinita tua liberalitate largiris, per Jesum 
 Christum Dominum nostrum. Resp. Amen. 
 
 Fidelium anim£e per miserecordiam Dei requiescant in pace. 
 Ttesp. Amen. 
 
 No. XXI. — Trinity College, Cambridge. 
 
 Infunde, qutesumus, Domine Deus gi-atiam tuam in mentes 
 nostras, ut his donis datis ab Henrico Octavo Fundatore nostro, 
 Regina Maria, Edvardo Tertio, aliisque Benefactoribus nostris, 
 recte ad tuam gloriam utentes, una cum illis qui in fide Christi 
 decesserunt ad calestem vitam resurgamus, per Dominum 
 nostrum Jesum Christum. Resp. Amen. 
 
 No, XXII. — St, Peter's College, Cambridge, 
 Agimus tibi gratias, omnipotens et aiterne Deus, pro universis 
 beneficiis tuis, pro viro recolenda; memoriae Domino Ilugone de 
 
 * From :i ^IS. of the celebrated Oxfordshire. The use of the lattor 
 
 iintiquiiry, Thomas Ilcami", of St clause is said to have been dropped 
 
 Edmund Hull, in the possession of only during the headship of Dr. 
 
 the late Mr. ITiomas Heame Sey- George Thompson, in the early pai-t 
 
 moui-, a connection of his, of ITiamc, of the present century. 
 
APPENDIX IX. 293 
 
 Balsham, Fundatore nostro primario, Ctneterisque omnibus hujus 
 Collegii Benefactoribus. Nobis vero famulis tuis tribue ut eorum 
 (lonis ad Nominis Tui gloriam, et Ecclesiae incrementum utentes, 
 una cum illis atque omnibus qui in fide Christi decesserunt ad 
 coelestem vitam resurgamus, per Christum Dominum nostrum. 
 Piesp. Amen. 
 
 No. XXIII. — Benedictio Mens.^.* 
 (At the Eeligious House of Little Gidding.) 
 Ante Pnindium. 
 Vers. Oculi omnium in te sperant, Domine, 
 lUsp. Et tu das escam illorum in tempore opportuno. 
 Vers. Apcris tu mauum tuam. 
 Resp. Et imples omne animal benedictione. 
 Gloria Patri. Sicut erat. 
 Kyrie eleyson. 
 Christe eleyson. 
 Kyrie eleyson. 
 Pater noster, etc. 
 
 Oratio. Benedic nobis Domine Deus et his donis quae ex tua 
 liberalitate sumpturi sumus. Per Jesum Christum Dominum 
 nostrum. Resp. Amen. 
 
 Benedictio. Mensae coelestis participes faciat nos Rex aeternje 
 glorife. PiCsp. Amen. 
 
 Post Prandium. 
 Oratio. Agimus tibi gratias Dominus omnipotens Deus, pro 
 universis beneficiis tuis, Qui vivis et regnas in unitate Spiritus 
 Sancte Deus, per omnia sascula sajculorum. Resp. Amen. 
 
 * Taken from a MS. volume of of Lord Viscount Weymouth, and 
 
 Occasional Ser\-ice3 used at the afterwards deposited either in the 
 
 Religious House of Little Gidding, Bodleian, or in the library of St. 
 
 which was some time in the possession John's CoUcge, Oxford. 
 
294 PRAYERS FOR THE DEPARTED. 
 
 Commemorat'w Defunctoruvr. 
 Fidelium anima; per misericordiam Dei, requiescant in pace. 
 Fu'sp. Ameu. 
 
 No. XXIV. — Graces used at St. John's College, Oxford, and 
 
 AFTERWARDS AT LASrBETH, BY WiLLIAM LaUD, 
 
 Archbishop of Canterbury.* 
 Before Meals. 
 Lord, mercifully bless these gifts, and all temporall and 
 spirituall gifts to our use and to thy holy service ; and do thou 
 have mercy upon and strengthen thy whole Universall Church, 
 through Jesus Christ our Lord. R. Amen. 
 
 After Meals. 
 We thank thee, Lord, for these and all ihy gifts and 
 
 blessings. 
 
 Make us to sit down at the Marriage-supper of the Lamb : 
 And give to the faithful, departed in the fear and love of thy 
 
 Holy Name, a place of refreshment and light, through Jesus 
 
 Chxist. It. Amen. 
 
 No. XXV. — Winchester College. ■)- 
 Ante Cihiun. 
 Benedic nobis, Domino Deus, atque his donis tuis qua; de tua 
 largitate sumus sumpturi, per Jesum Christum Dominum nostrum. 
 Pi. Amen. 
 
 Post Cihum. 
 Agimus tibi gratias, omnipoteus Deus ! pro his ct universis 
 donis tuis qua) de tua largitate accessimus, qui vivis ct rcgnas ; 
 et es Deus in saecula sajculorum. 7/. Ameu. 
 
 * From a MS. in the possession of t The Psalms, Hj-mns, Prayers, 
 the late Kcv. Philip Bliss, D.D., Graces, and Dulce Domum, used by- 
 Principal of St. Slary Hull, 0.x- the scholars of Winchester College, 
 fuid. "Winchester, 1). Xutt. 1S15. 
 
APPENDIX IX. 
 
 295 
 
 Te de profundis, summe Rex, 
 Jehovah, supplex invoco ! 
 Intende voci supplicis ; 
 Ad te precantim suapice. 
 Delicta si peccantium. 
 Severus observaveris, 
 Q,uis sustinebit impius ? 
 Piusve quis non deficit P 
 At lenitas paterni tibi ; 
 Hinc te veremur filii ; 
 
 Omnipotens et seterne Deus, 
 etc. \JJt in Grat. Act. post pr 
 
 Te sustinemur unico 
 A lucis orto sidere. 
 Fiduciam tantamque spem 
 In te reponit Israel, 
 Tuo, Deus, qui sanguine 
 Peccata mundi diluis. 
 Deo Patri sit gloria, 
 Ej usque soli Filio ; 
 Sanctissimo cum Spiritu, 
 In sajculorum sa3cula. 
 
 qui tarn es laudandus pro defuuctis, 
 •andium in Coll. Nov., p. 279.] 
 
APPENDIX X. 
 
 IN COMT^DENDATIONIBUS BENEFACTOEUM.* 
 Ad cujusque termini finemcommendatio fiat fundatoris, aliorumque 
 clarorum virorum, quorum beneficentia Collegium locupletatur. Ejus 
 hac sit forma. Frimum recitatur " Oratio Dominica," Pater Noster 
 qui es in ccelis, etc. 
 
 Deitide f Exaltabo te Deus meus Kex. Psalmus cxliv. 
 
 recitentur } Lauda anima mea Domine. Psalmus cxlv. 
 Ires Psalmi { Laudato Dominum, quoniam bonus. Psalmus cxlvi. 
 Post Jure leyatur caput. Ecclesiastici xliv. 
 Hie finitis, sequatur Concio, in qua concionator Fundatoris 
 amplissimam munificentiam prsedicet : quantus sit literarum usus 
 ostendat : quantis laudibus afficiendi sunt qui literarum studia 
 beneficentia sua excitent : quantum sit ornamentum Regno doctos 
 viros habere, qui de rebus controversis vere judicare possunt : 
 quanta sit Scripturarum laus, et quantum ilia) omni humanai 
 auctoritati antecedant, quantus sit ejus doctrina) in vulgus utilitas, 
 et quam late patoat : quam egregium et regium sit (cui Deus uni- 
 vcrsa> plebis sua? curam commisit), de multitudine ministrorum 
 verbi laborare,' atque hi ut honesti atquc eruditisint, curare : atquc 
 alia ejus generis, quas pii et docti viri cum laude illustrare possint. 
 
 * This form, taken from an ori- bcth's rccommendntion, having been 
 ginal copy printed by Reginald sanctioned by Parker and several bi- 
 Volfe, was issued by Queen Eliza- shops of the Province of Canterbury. 
 
APPENDIX X. 297 
 
 Hac Condone perorata decantetur : 
 Benedictus Dominus Deus Israel. 
 
 Ad extremiim Ikbc adhiheantur : 
 Vers. In memoria aeterna erit Justus. 
 Pkcsp. Ab audita malo non timebit. 
 Vers. Justorum animae in manu Dei sunt. 
 Resp. Nee attingit illos cruciatus. 
 
 Oremiis. Domine Deus, Resurrectio et Vita credentium, qui 
 semper es laudandus, tarn in viventibus, quam in defunctis, agimus 
 tibi gratias pro Fundatore nostro N . . . ceterisque Benefactoribus 
 nostris, quorum beneficiis hie ad pietatem et studia literarum 
 alimur : rogantes, ut nos his donis ad tuam gloriam recte utentes, 
 una cum illis ad resurrectionis gloriam immortatem perducamur. 
 Per Christum Dominum nostrum. E, Amen. 
 
APPENDIX XI. 
 
 ANCIENT MONUMENTAL INSCRIPTIONS. 
 
 In the various ancient Monumental Inscriptions of our 
 English forefatliers still existing (thougli hundreds have been 
 ruthlessly destroyed, or deliberately effaced) we find many 
 interesting and remarkable memorials both of their faith 
 and piety. Almost every important parish church affords 
 specimens, which give the clearest idea of the relations which 
 were believed to exist between the living and the departed ; 
 as well as of the deep interest which was taken by those still 
 in the flesh in the faithful who, having gone forward, had 
 passed through the Yalley of the Shadow of Death to the 
 region beyond. 
 
 The Monumental Inscriptions in England of the thirteenth 
 and fourteenth centuries were as superior to those of the 
 seventeenth and eighteenth centuries, both in brevity, good 
 taste, and piety, as the calm and severe monumental eflSgies 
 of the former era were to the grotesque and exaggerated 
 examples of vitiated taste current in the latter period.* 
 
 * In AVest AVycombe church, children, thus : — " llichard East and 
 
 Bucks, there is an inscription in Emma my wife, who deceased the 
 
 which the persons departed, who are xvij. of May, my wife the xx. of 
 
 conimemoriited by the monument, are lune, 1583. We lyved in wedlock 
 
 made to pray for their surviving leaving to the world, Kychard, 
 
APPENDIX XL 299 
 
 "Orate pro aninia" was a sentiment and prayer in perfect 
 harmony with the cold forms in marble which, with hands 
 clasped as if in perpetual devotion and supplication, lay, as 
 in sleep, facing* the daybreak and morning sunshine, within 
 the solemn chantry or hallowed aisles of our ancient 
 churches. The inflated, pompous, and flattering inscriptions 
 of more recent times were fitting accompaniments of the 
 half-draped women in marble of a pagan age, who were 
 represented as Fame or Victory upon the debased construc- 
 tions of stone and alabaster, with urns, torches, and cherubs, 
 which still disfigure our old cathedrals. 
 
 Though " Orate pro anima " was the most usual ancient 
 mode of beginning an inscription, and later on, " Of your 
 charity pray for the soul," etc., yet frequently the com- 
 mencement ran as follows : — " In gracia et misericordia Ihu, 
 hie requiescit corpus," etc. ; and occasionally, more tersely, 
 " Hie jacet corpus,"* The terminations, always Christian, 
 
 Eoberte, Hewgh, and lohn East, our "Pie in Domino requiescit;" "Hie 
 
 only children, whom the Lord bless requiescit in gracia et in misericordia 
 
 and defend from all assayles of there Dei." " Hoc sub lapide justorum 
 
 enemies. Amen." resurrectionem expectat," on the 
 
 On the tomb of Robert Ingleton, tomb of Elcock, Lord Maj'or of York, 
 
 in Thornton chui'ch, Bucks, the fol- at Christ Chui'ch in that city (Drake's 
 
 lowing unusual inscription occurs : — "Antiquities of York," p. 321. 
 
 " Sit sibi propicia cell Regina Maria London, 1736). "Hie in Domino 
 
 salvet sum Christi matris amore requiescit Joannes Durhame " (Bor- 
 
 Deus." The spelling of the^above ley church, Essex); find " Hie jacet 
 
 and the following legends, often Magister Thomas Green woode,legum 
 
 quaint, incorrect, sometimes ineon- doctor, canonicus residentiarius istius 
 
 sistent, and frequently unintelligible ecclesie, qui obiit xi. die mensis Mail, 
 
 as regards single words, has been pre- an. Dom. 1421. Cujus anima in pace 
 
 served by the author as it is found. requiescat. Amen." — (York Cathe- 
 
 * Examples occur likewise, as di-al.) Examples of a somewhat 
 
 follow : — " Placide in Domino obdor- similar character exist, as follow : — 
 
 miens;" " Obdormiat in Domino;" "Here resteth in the hope of a 
 
300 PRAYERS FOR THE DEPARTED. 
 
 full of faith and hope, varied considerably, though the idea 
 embodied in them was usually the same. Sometimes the 
 ending ran thus : — " "Whoose soule God pardon," or " Upon 
 whose soule God have compacion," or "To whose soule God 
 be pitiful," or " To whose soul God be merciful." Examples 
 exist, but they are rare,* of — ' On whose sowle, Crist Jhu, for 
 his bitter passion, have infinite compasshion ; " " Whom the 
 Lord bless and defend from all assalyies of their enemyes;"t 
 " On whom the greate God be pityful for Christes sake ; " 
 " To whom ye high and mercifuU God grant the light of 
 heaven and peace everlastyng ; " " Whose soule the Lord God 
 omnipotent pardon ; " " God reward her soul with eternall 
 salvation ; "+ and " Whose soules God bring to everlastyng 
 life."§ 
 
 Post-Reformation examples of definite prayer for the dead 
 are provided in the Catena later on ; || here are added a few 
 
 blessed resurrection" (St. Katharine * The following inscription is 
 
 Cree, London) ; " Cujus animae pax sit equally remarkable and rare : — 
 
 perpetua" (Thame church, Oxon) ; 
 
 " Quorum animabus propitietur Altis- 
 
 simus, Amen." — (St. Bartholomew- 
 
 the-Les3, London. See IMaitland's 
 
 " History of London," vol. ii. book ii. 
 
 p. 1071.) On a tomb to the memory f On the brass'of " Eichard East," 
 
 of Eichard Amherst and Doroth}' "West AVycombo, Bucks. 
 
 his wife, who died July, lGo4, in % On the brass of " Eichard Man- 
 
 Pembnry church, Kent, the inacrip- feld Squer," at Taplow, Bucks. 
 
 tion ends thus: — "Hoping for a \ On the monument of Sir John 
 
 joyfull resurrection at the coming of Saye and Dame Elizabeth his 
 
 our Blessed Saviour ;" and in the wife, at Broxbourne. (Clutterbuck's 
 
 south chancel of Aylesford church " Hertfordshire," vol. ii. p. 63.) 
 
 in the same county, on Sir Paul || My friend the Eev. J. T. 
 
 Rycaut's monument, a.d. 1700, the Fowler, F.S.A., of the University of 
 
 prayer " Requiescat in pace " occurs. Durham, having examined the tombs 
 
 — ("Eegisti-um Eoffcnse," p. 791.) of the churches in that city, reports 
 
 " Hie jacet Willelmus Talbot 
 Miser et indignus sacerdos 
 Expectans resurrectionem 
 Mortuorum sub siprno Thau. 
 
APPENDIX XL 301 
 
 specimens, full of Cliristian piety, showing how the older 
 forms and better traditions, somewhat weakened and 
 enfeebled, it may be, lingered on for some generations, not- 
 withstanding the frequent debasement of taste and the wide- 
 spread influence of pagan ideas. They might be extended 
 to a great length. The following are curious examples, 
 some being rare and peculiar, and others very considerably 
 and generally followed : — 
 
 1. HoGSTON, Bucks. — EHzabeth Mayne, deceased 24th August, 
 1599:— 
 
 " Yet the reports of her good life, Among her friends remaineth : 
 Hii- soule with God, the rest of hir This marble stone containeth." 
 
 2. Thame, Oxfokdshike. — On a monument on the chancel 
 floor : — " In hope of y® Resurrection, under this tombe lyeth the 
 body of Mai'garet wife of Gilbert Trowe," with a long and quaint 
 prayer for her in verse. 
 
 3. Elsenham. — On the monument to AHce, wife of Dr. Tuer, 
 the following expression is made use of: — "Her humble soul 
 delivered from the downe-pressing birthen of this flesh. Oct. 7, 
 1619." 
 
 4. TiTLEY, Essex.— Thorns Cecil, Rector. Ob. Jan. 29, 1627 : — 
 
 " Dum libris vivo, morior : sic vita mihi mors, 
 Xunc vitse evoluo librum : sic mora mihi vita." 
 
 the existence of many with prayers 1786, 1788, 1789, 1791, 1795, 1798, 
 
 for the departed inscribed on them ; 1799. The above are taken from the 
 
 e.g.—'' R. I. P.," date 1827 ; "Eternal Cathedral churchyard, St. Oswald's, 
 
 rest give to them, Lord, and let St. Mary's, St. Margaret's, and St. 
 
 perpetual light shine upon them," Giles'. He also informs me that 
 
 1815; " R. I. P.," date 1805; " Ee- there are many similar inscriptions 
 
 quiescat in pace," date 1801 ; "May at Kirkthorpe, near Wakefield, and 
 
 he rest in peace and rise in glory," at Selby Abbey Church — the latter 
 
 date 1724; the same inscription in being of the seventeenth and 
 
 1819, again in 1826 and 1827; "Pie- eighteenth centui'ies. 
 quiescant in pace " in 1764, 1768, 
 
302 PRAYERS FOR THE DEPARTED. 
 
 " Whilst I live to my books I die : thus life to me is death. 
 Now I turn over the book of life : thus death is to me life." 
 
 5. Sandon, Essex. — On the monument to Anne, wife of Brian 
 Walton, D.D., Rector, in the chancel, the inscription stands 
 thus: — "HfEC lacrymarum valle, in ccelestem patriam emigravit 
 feria prima Pentecost: Maii 25, anno Christi, 1649." 
 
 6. MauNTNEYSiNG, EssEX. — On a monument in the chancel, 
 north wall, to " Joannes Prescot," the conclusion stands as 
 follows: — " Migravit in lucem aiteruitatis, 19 Feb. a.d. aiDCLvi." 
 
 7. Theydon Geknon, Essex. — " Orate veniat regnum tuum," 
 on the tomb of Dr. James Meggs, 1672, 
 
 8. Christ Church, York. — " Hie requiescit in spe futurfe 
 resurrectionis," on the tomb of William Pdchardson, in Christ 
 
 Church, York, dated Dec. 29, 1680. 
 
 (Drake's "Antiquities of York.'') 
 
 9. HoGSTON, Bucks. — 1680 : — '* Hie requiescit a laboribus." 
 
 10. QuAiNTON, Bucks. (Chancel): — "In spem beatae resurrec- 
 tionis, hie jacet corpus," etc. (a.d. 1691.) 
 
 11. North Wealde, Essex. — On a monument in the church- 
 yard: — " Georgina Hellier, clericus, hie expectat resurrectionem, 
 obiit 14 die Septembris, Anno Domini 1729, a^tatis suaj 82." 
 
 12. DuNTON, Bucks. — On the moniiment to the memory of the 
 Eev. Samuel Clutterbuck, Eector: — "In the 66th year of his age, 
 on the 9th day of AprU, being the solemn day of our Blessed 
 Lord's Passion, he sweetly slept in the Lord." 
 
 13. A similar inscription is found in the church of St. Michael 
 Belfry, York: — "Here lyeth the Body of that worthy and useful 
 gentleman, Mr. Kicholas Blackbeard, who, after he had been 
 Town clerk of this City twenty-five years, and with great pru- 
 dence and faithfulness served his generation, sweetly sleepeth in 
 the Lord, May 27th, 1671, Jet. 59. Vixit post funera virtus." 
 
APPENDIX XL 303 
 
 14. Spklsbury, Oxfordshire. — On the tomb of Dame Dorothy- 
 Bath urst, wife of Sir Edward Bathurst, Baronet, which Dorothy- 
 died March 18, 1683, she is said to be " waiting for a blessed 
 and joyfull resurrection," 
 
 15. Stapleford, Cambridgeshire. — " Willia Lee, borne at Batley 
 in Yorkeshire, Vicar of this churche of Stapleford, 43 years, 
 studious of the good of eyther place, nowe sleepeth heare 
 waytinge for the blessed appearinge of Jesus Christ to judgment." 
 
 (W. Coles' Collections Brit. Museum, vol. i. fol. 41 [or 47].) 
 
 16. St. Michael's, Long Stanton, Cambridgeshire. 
 
 " Quisquis oris, qui transieris, sta, pro lege plora, 
 Sum quod eris, fueramque quod es. Pro me precor ora." 
 
 17. St. Andrew-the- Great, Cambridge. — Richard^Humphrey: — 
 
 " Vide viator, quod sum. 
 Fui quod es. 
 Eris quod sum." 
 
 (Coles MSS. vol. ii. fol. 102.) 
 
 PRE -REFORMATION INSCRIPTIONS. 
 
 The following pre-Reformation iascriptions are added 
 because of their uncommon character and form, being 
 unlike those already cited, and as serving still further to 
 illustrate the belief and practice of our forefathers : — 
 
 1. St. Nicholas, Olave, London. — William Read, Citizen and 
 
 Fishmonger: — 
 
 " AVho that passeth by this way. 
 For mercy of God, behold and pray 
 
 For aU soules Chi-isten, and for us, 
 One Pater Noster and an Ave, 
 To the Blessed Saynts and our Blessed Ladye 
 
 Saint Marye, to pray for ua. 
 Qui pro aliis orat, pro se luborat." 
 
 (Maitland's "London," p. 1157.) 
 
304 PRAFERS FOR THE DEPARTED. 
 
 2. The following is a fifteenth-century example : — 
 
 " We mej' not prey, hertely prey yee, 
 For oui- soulys Pater Noster and Ave ; 
 The sooner of owr Payne lessej^ned be, 
 Graunt us this Holy Trinity. Amen." 
 
 3. St. Mahtin's, Ludgate, London : — 
 
 " Farewell, my friends, the Tyde abideth no man, 
 Wee be departed fro hence, and so shall yee ; 
 But in this passage, the best song that we say can, 
 
 Is Requiem ceternam : Now Jesu grant it me : 
 
 "When we have ended all our adversitee 
 
 Grant us in Paradise to have a mansion 
 
 That schede His Blood for our redemption : 
 
 Therefore we tenderly require yee 
 
 For the souls of John Benson and 
 
 Anne, hys wyff, 
 
 of your charitie 
 
 To say a Pater Noster and an Ave. 
 
 4. St. Maktin's, Vintey, London. — Joannes Micolt and Joanna 
 his wife : — "Quorum anime per Dei immensam misericordiam in 
 Pace perpetua permaneant ac requiem possideant." 
 
 (Maitland's " London," p. 1133.) 
 
 5. " Jesu, for Thy mercy ther sowlys now save." — (Robert 
 Reginald, in the church of Mancetter, Warwickshire.) 
 
 6. St, Leonard's, Foster Lane, London. — Robert Trappe's : — 
 
 " Wherefore Jesu that of Mary sprong 
 Let their souls thy Saynts among, 
 Though it be ui>deserved on their syde, 
 Yet, good Lord, let them evermore thy mercy abide ; 
 And of your charitie 
 For their souls say a Pater Noster and an Ave. 
 
 (Weever's "Funeral Monuments.") 
 
 7. Theydon, Essex. — "Before this tabernaculle lyeth buryed 
 Thomas Greene, some time bayle of this towne, Margaret and 
 Margaret hys wyves, which Thomas dyed the 8th day of July, 
 MDXxxv. The which Thomas had wjUed a prcst to syng in this 
 
APPENDIX XL 305 
 
 cliurcli for the space of xx yeares, for him, his wyves, his children 
 and all men's soules. And moreover he hath wylled one ohyte to 
 be kept the 8th day of July for the terme of xx yeares for the 
 soules aforesaid, and at every time of the said obyte bestowed 
 xxs. of good lawfule money of England." 
 
 CATENA OF INSCRIPTIONS 
 
 containing 
 
 PfvAYers for the Departed, from Monuments in Cathedrals 
 
 AND Parish Churches, 1550 — 1870. 
 
 1550. OssiNGTON, Nottinghamshire. 
 
 " Of your charitie pray for the soul of Reynold Peckham, of 
 Wrotham, in the county of Kent, esquire, which decesed the 
 xxj day of July, in the yere of Our Lord God mcccccl. 
 Whose soul God pardon." 
 
 1550. St. Alkmund's, Shrewsbury. 
 
 "Here Ij^eth George Pontesbury, who dyed the x day of 
 October, Anno Dni. 1550. On whom the Lord, for Xt. Ihs. 
 sake, have mercy. Amen." 
 
 1550. TwYFORD, Bucks. 
 
 "Here lyeth buryed the Bodyes of Thomas Giffard, of Twiflfard, 
 in the coutye of Buck'', Esquyer, and Marie his Wyffe, Doughter 
 of Wyllm Staveley, of Bignell, Esquyer, which Thomas decessyd 
 the XXV. day of November, in the yere of or lorde God 
 mcccccl. On whose Soules Jhu have mercy. Amen." 
 
 1550. Wing, Bucks. (Inscription on a brass plate, defaced, 
 date 1550.) 
 
 " I most hartely desyer you to pray 
 That I may have full resm-rection at the Last Day." 
 
3o6 PRAYERS FOR THE DEPARTED. 
 
 1550. Little Driffield, Yorkshire, 
 
 " here vnder lyeth Raufe buckton, of hamswell, in the Countie 
 of yorke, Esquyer, and margaret his wyfe, j'e whiche Raufe 
 deceessed the xxvij day of October in y^ yer' of o^ lord god 
 m* v*^ xl, and margaret deceessed the xvviij day of July in the 
 yer' of o"" lord god m' v"^ xlv. on whose soules and all Christen 
 Jhu haue mercy." 
 
 1550. 
 
 In Thos. GHl's VaU'is Eboracetisis, or Hist, of Easingwold, 
 8vo. 1852 (p. 353), is engraved the brass of Thomas Magnus, 
 Archdeacon of the East Riding, and Rector of Sessay, who died 
 1550; the inscription concludes thus : " whose soule god pdon." 
 
 1551. Hawstead, Suffolk. 
 
 On a tomb to the memory of two members of the Drury 
 family, who died in 1551, the inscription concludes : — 
 
 " From Fader and Moder in childhood he hath us take, 
 Jesus on us have mercy wch. dyed for mannys sake." 
 
 1552. Chesham Bois, Bucks. 
 
 "All Christian people gyve thank^ for the godly depture of 
 Robert Cheyne, Esquier, who decessed the nynth daye of 
 December, in the yere of o"" lorde god a Thousand fyve hun- 
 dredth fiftie two. Whose Soule we commende to God« infinite 
 mercy." 
 
 1552. St. Katharine, Coleman Street, London. 
 
 " I humbly do require all which pass this waj', 
 For Henry Webb, Esquire his soul devoutly to pray, 
 Which Gentleman Usher was to King Henry the Eighth, 
 And now lieth here buried, with Barbara his wife, 
 Which the 5th of Feb. 1552 departed this Life. 
 And the last day of March in like sort dyed he. 
 The 1000 year of Our Lord God Five himdred, Fifty Three, 
 On whose Soul, Jesus have mercy." 
 
 (Maitland's "London," p. 1113.) 
 
APPENDIX XL 307 
 
 1553 — 1558. Ipsley, Waewick. 
 
 Nicholas Huband, Esq., & Dorothy his wife. " Upon whose 
 soules God have mercy." 
 
 (Dugdale's "Warwickshire," vol. ii. p. 741.) 
 
 1556. NowTON, Suffolk. (Chancel.) 
 
 " Pray for the sowle of Sr Richard Whytney, sometyine 
 parson of Nowton and Ingham, who died 1556." 
 
 1556. St. Baktholomew-the-Less, London. 
 
 " Here lyeth now dead which late was quick 
 The comely corps of Anne Westwick, 
 Who died in childhed of her First, 
 Upon the fifth day of August: 
 Whose soule (doubtless) is long ere this 
 In Heaven with Christ in Joy and Bliss, 
 But yet for order of Charity 
 Upon her soul say Jesu hau mercy. 
 
 Anno Dom. 1556." 
 (Maitland's " London," vol. ii. book iii. p. 1,071.) ' 
 
 1557. SouTHWicK, Hants. 
 
 " Off your charitie pray for ye sowle of Anne Whyte, late the 
 wyffe of John Whyte, of Southwick, Esq. . . . died 13 Nov., 
 1557. On whose soule and all cristen soules Crist have mercy." 
 
 1558. Chicheley, Bucks. 
 
 " Hie jacet Anthonius Cave, Armiger quonda' Mercator 
 Stapule Calicie, Domiuus de Chicheley, qui obiit nono die 
 Septembris, An. Dni. Millessimo xxxxxLviij. Cujus anim® 
 p'picietur deus. Amen." 
 
 1558. 
 
 John Oldnall and Isabel! his wife. Died 11 Aug. 1558. 
 " Upon whose souls God have mercy." 
 
 (Dugdale's "Warwickshire," vol. ii. p. 795.) 
 
 1558. Clawobth, Nobthamptonshire. 
 
 On a monument to members of the Fitzwilliam family, in- 
 x2 
 
3o8 PRAYERS FOR THE DEPARTED. 
 
 eluding Humphrey, William, Eoger, & Edward, which Hum- 
 phrey died June 30, 1558, the inscription concludes with — 
 " whose souls God rest." 
 
 1558. St. George's Chapel, Windsor. 
 
 John Robyns the Astronomer. 
 " Orate pro Anima Joannis Robyns, sacre theologie bac- 
 calaurii, nuper hujus regie capelle canonici, et quondam 
 capellani tarn regis Henrici octavi quam serenissime regine 
 Marie, qui obiit 25" die Augusti, anno domini milessimo 
 quiugentesimo quinquagesimo octavo, cujus amina?, ut in ccelo 
 quiescat, Deus optimus, suam misericordiam, concedat." 
 
 oGO. St. Faith's, London. 
 
 " Stay and pray. Here lyeth buried the body of Margaret 
 Robynson, late wyffe of Christofer Robinson, one of the 
 proctors of Th'arches, who decessed the first day of May, 
 Anno 15G0, on whose soule and all Christan soules Jhu have 
 mercy. Amen." 
 1560. Denham, Bucks. 
 
 "Here lyeth the Body of Syr Leonard Hurst, sometyme 
 parson of this Churche, who departed out of thys Transitory 
 lyfe the last day of June, the yere of our Lord God a Thousand 
 fyvo hundredth and threscore. On whose Soule and all Chris- 
 tians Jesu have mer'. Ame'." 
 
 15G0. HiTCHAiM, Bucks. 
 
 " Pray for y' soules of Thomas Ramsey and Margaret his 
 wyf, which Thomas decessed the xxx day of Janyver, the yere 
 of 0' lorde m.dlx, on whose soules Ihu have mercy. Amen." 
 
 1562. Chesham Bois, Bucks. 
 
 " All Cheristiau people geve Thanks to the Lorde for the 
 Godly dep'ture of Wenefride, Doughter to the late lord Mor- 
 dant, and' Wyfe to John Cheyne, Esquyer, who decessed viij''' 
 
APPENDIX XL 309 
 
 day of July, in the yere of o'' lorde mccccclxii. Whose Soule 
 we comende to God'' infinite mercy." 
 
 15G2. Chesham Bois, Bucks. 
 
 " Of Roger Lee, gentleman, here lyeth the son, Benedict 
 Lee, chrysome, whose soul Ihu pardon." 
 
 [There is no date on the brass inscription, but the record is 
 entered in the Ptegister of Burials, a.d. 1562. Roger Lee had 
 married " Isabel, d^ of John Cheyne, Eq"".," and the Hon. 
 Winefred Cheyne. — Vide previous inscription.] 
 
 156B. Ckondal, Hampshire. 
 
 "Here under lyeth John Gyfford, esquj^er, heyre apparent of 
 Syr William GyfFord, knyght, who had to wyfe Elyzabethe, one 
 of the dawghters of Syr George Throkmarton, knyght, and had 
 by her issue fyve sonnys and viii daughters, and so changed 
 this mortall lyfe the fyrst day of May, in the yere of our Lorde 
 God 15G3. On whose soule Jesu have mercy." 
 
 1564. Middle, Shropshire. 
 
 " Here lyeth Buried in ye mercy of Jesus Christ the Body of 
 Arthure Chambers, trew Patron of this Parish Church of Mydle, 
 and Margret his wyfe ; by her had issue one Sonne and one 
 daughter, w""'' Arther deceased the 19 of August, 1564, whose 
 body and sowle god graunt a joyful resurection. Amen." 
 
 1566. CoLESHiLL, Warwickshire. 
 
 (MSS. Harl. No. 3,391.) 
 
 " Here lyeth the body of Sir John Feuton, Prest, Bachelar 
 of Law, sometime Vicar of this Church, and Officiall of Coventrie, 
 who deceassed the xvij. daye of Maye, 1566. Whose Soule 
 Jhesus pardon. Amen." 
 
 (Dugdale's "Warwickshire," vol. ii. p. 1,01-5.) 
 
 1566. Hardmead, Bucks. 
 
 " Of yonr Charitee pray for the Soul of Francys Catesby, of 
 
310 PRAYERS FOR THE DEPARTED. 
 
 Hardmede, Gent., the youngest sou of Antonie Catesby, of 
 Whiston, Esq'', decessid ; which Francys decessid the xxi day 
 of August, in the yere of our Lord God ]MDL^'j. On whose 
 Soulo & all Christians God have Mercy. Amen." 
 
 1566. CoLESHiLL, Warwickshiee. 
 
 " Here lyeth Isabell Kyddel, late the wife of Humfrey 
 Ryddel, Baylie of Colshill, the only daughter of Edmund 
 Parker, of Hartshill, which Isabcll dyed the xxixth day of 
 October, the yere of our Lord God MDcccccLXvi. Whose Soul 
 Jesu pardon." 
 
 (Dugdale's " WarwicksMre," vol. ii. p. 1,01j.) 
 
 1567. SouTHWicK, Hants. 
 
 " Here resteth in peace the bodys of John Whyte, Eq., and 
 Katheryn (his first wife d. 1548). The said John decessyd the 
 XIX day of July, 1567. Whose soules Crist take to his mercy." 
 
 1568. NowTON, Suffolk. (Chancel.) 
 
 " Orate pro auima Henrici payue, ar. quonda. Due huius 
 manerii at patroni hujus ecclesie, qui obiit 25 die Julij, anno 
 Regni Diie Elizab. 26. et anno Dfii 1588." 
 
 1568. East Wickham, Kent. 
 
 " William Payne, yeoman of the Garde, deceased xxv. 
 lanuarie, 1568. To whom God graunte a joyfull resurrexcion. 
 Amen." 
 
 1569. Waltham Abbey, Essex. 
 
 "Here under lyeth buryod nere to this pillar the bodes of 
 Thomas Cottla, Esquyar, and Magdalen his wyfe, who had 
 esshue betweene them vi sonnes & iiij daughters, which 
 Thomas deceassed the xxix. day of June, an° mccccclix, and 
 the said Magdalen, who was the causer of this Monument, 
 deceassed the last day of Novemb'', an" mcccccxci, whose bodes 
 and soules god send a joyfull resurrection." 
 
APPENDIX XL 311 
 
 1569. Datchett, Bucks. 
 
 " Here under this Tombe lyetli buryecl in y" mercy of Ihu 
 Christ, the body of y*^ Ladye Katheryn Barkeley, sometyme 
 wyflfe of S'' Mores Barkeley, Knyght, and Daughter to the Right 
 Hon'ble William Blount, Lord Mountjoy, which Lady dyed 
 y® xxiij. day of February, in the yere of o"" lorde God mccccclix. 
 
 " Whose soule we wyslie %s love doyeth bjmde 
 A place wyth. Chrj^st in heaven to fynde." 
 
 1570. St. Dunstan's, London. 
 
 "Here lyeth Clement Towne, whose Obit shall for ever be 
 observed in this church, and his Mass always upon the day 
 following, whose soule and His two wyfes' souls, Elisabeth & 
 Elisabeth, and all their children's souls, Jesus take to His 
 glorious mercy. Amen." 
 
 (Maitland's " London," vol. ii. book iii. p. 1,093.) 
 
 1571. St. Maegaket, Lothbury, London. 
 
 " Under this stone lyeth George Beaumon, Clerke & Doctor 
 in Divinity, who departed this Life the 29 day of April, Anno 
 Domini 1571 ; a man mercifull and good to the Poore ; and 
 borne in Kennigall in Cumberland ; [to] whose Body and Soul 
 God grant a joyful Resurrection." 
 
 1572. Eton, Bucks. 
 
 " An" MDLXxii, August xviii Daye. 
 
 " Under this stone lieth Thomas Smith, late a fellowe heare, 
 And of Cambridge M'". of art*^. of y*' Kyngs Colledge theare. 
 He did dep'te from earthhe Hfe ye tyme above exprest. 
 Whose soule we hope do the now rcmaine in Abram's brest. 
 
 157-4. St. Nicholas, Rochester. 
 
 " Under this stone lyeth buried the Body of Alice WiUiams 
 .... deceased the xxx. of Marche, 1574. On whose soule 
 God have mercy." 
 
312 PRAVERS FOR THE DEPARTED. 
 
 1574. St. Law-rence Je'snTvY, London. 
 
 Alice Blundell, died Nov. 21, 1574. " Unto whom God send 
 (through Jhesus Christ) a joyful resurrection. Amen." 
 1574 — 1576. Hillesden, Bucks. 
 
 " Here lyeth Alexander Denton, sone and Hcjto to Thomas 
 Denton, Esquire, and Marye his second Wife, one of the 
 Daughters of Sir Roger Martyn Knight, which Alexander 
 Deceased the 8 daye of lanuarie, in th' yeare of Our Lorde 
 God 1574, and Mary the 12 day of lulie, in the yeere of our 
 Lord God 1576, to whome our Lorde graunte a joyfol Resur- 
 rection : and erected at the charge of Mary Denton." 
 1578. St. Giles', Cripplegate, London. 
 
 Richard Roper lived 70 years and dyed the 28"' day of Sep- 
 tember Anno Dom. 1578. Helen lived 65 years and Joane 2. 
 
 " Grood Helen, wife to me that was 
 Prepare thyself with speed, 
 That Thou and I, with this young maid, 
 
 A plant of both onr seed. 
 May rest in One, and rise in Three, 
 
 By power of Godhead's Might, 
 "When we with Angels shall assemble 
 To Everlasting light." 
 
 (Maitland's "London," p. 1103.) 
 1581. St. Nicholas Olave, London. 
 
 John Warre, died May 30, 1581. 
 "His body sleeps till angel's trump shaU sound 
 God grant His soul at last with Christ be found." 
 
 1581. North Muscam, Nottinghamshire. 
 
 " Hero lieth the corpse of Thomas Smith, 
 Meat for worms to feed therewith, 
 Whose soulc is gone to God on hie 
 Through Christ's merits & God's mercie, 
 Whose bodie I hope shall rise again. 
 And ever with Christ for to remain, 
 Deceased the second day of ]^^ay, 
 Being in ycares of age thirty and three. 
 1581." 
 
APPENDIX XI. 313 
 
 1584. Ripple, Worcestershire. 
 
 In the midst of the chancel there was formerly a stone inlaid 
 with brass. At the top was the figure of the Blessed Virgin, 
 holding her Divine Child : below a man robed, praying. The 
 inscription ran thus : — 
 
 " Thomas Bastard,* quondam hujus Ecclesife rector, qui obiit 
 ultimo die Aprilis, A.D. 1584. Post tenebras spero lucem." 
 
 1592. Solihull, Warwickshire. 
 
 " Here lieth the bodie of Henry Huggeford, late of Solihull, 
 gent, deceesed the xiii. of November in the yeare of Our Lord 
 God 1592. To whom the Lord grant a joyfull resurrection. 
 
 Amen." 
 
 (Dugdale's "Warwickshire," vol. ii. p. 946.) 
 
 1601. Brailes, Warwickshire. 
 
 " John Bishop, Patron of this church, who lived 92 yeares 
 in good credit, and made an happie end y third day off Aprill 
 1601. God grant him a glorious Resurrection. Amen." 
 
 1602. Grendon, Warwickshire. 
 
 "John Chetwind & Margerie his wife. He died 1592, 
 April 15. She died 1602, Dec. 20. Miserere mei Domine. 
 Redemisti me in veritate. Amavi veritatem et dedit mihi Re- 
 quiem. Nescit labi virtus ; miserere mei Deus." 
 
 (Dugdale's "Warwickshire," vol. ii. p. 1,106.) 
 
 1602. WiTHYBROOKE, WARWICKSHIRE. 
 
 " Here lyeth the Bodie of Christofer Wright, of Pappisforde, 
 Esq., who deceesed the first Day of December in the yeare of 
 Our Lord, 1602. Whose soule God rest." 
 
 1602. Crendon, Buckinghamshire. (North transept.) 
 
 " Here lyeth John Canon, deceesed Oct. 1, 1602. God give 
 him reste eternall. Amen." 
 
 * Instituted Kector 1571, Rcglst. 32 Bull, folio 2 b. 
 
314 PR A VERS FOR THE DEPARTED. 
 
 1603. Ilton, Somersetshire. 
 
 "Pray for the soule of Nycbolas Wadliam, which deptetl 
 oute of this worlde in the 5 ere of Our Lord, 1603. On whose 
 soule Iriu. have mercy." 
 
 1603. St. Martin's, Outwich, York. 
 
 " Joane Langley lyeth here, who yielded her soul to her 
 Redeemer the last of April, 1603. May she rest in peace. Amen." 
 
 1604. Yardley, Worcestershire. 
 
 " Here lieth M"" Henry Est, Eq'', and Margery his wife, the 
 which died the 13"' day of April, Anno Dom. 1604. On 
 whose souls God have mercy. 
 1606. 
 
 "Here lyeth the bodyes of William Riddel, of Blyth Hall, 
 and Jone his wife, the which William departed this life the 
 last day of August iu the yeare of Our Lord God iMDLviij. 
 And the said Jone dyed the xix. of August in the year of 
 our Lord God MDLvi. whose soules Jesu pardon." 
 
 (Dugdale's " AVarwickshii-e," vol. ii. p. I,01i5.) 
 1606. Brewood, Staffordshire. 
 
 *' Here lyeth the bodys of Edward Gyfford, of White Ladyes, 
 E(i% and Fraunces his wife, wch Edw. was 2'' Son of Sir 
 Tho. Gyfford, of Chillington, K', and deceased the first of 
 January, 1606, and Frances was eldest daughter & heire of 
 Bartholomew Skerne, Esq., and deceased the . . . day of . . . 
 On whose souls Jhesus have mercy." 
 
 1606. St. Dunstan's-in-the-West, London. 
 
 William Crouch, Citizen & Merchant of Loudon. Died, 
 April 16, 1006. 
 
 [Conclusion — ] 
 
 " "Wherefore of God His morc)' crave 
 Who huth of Mercy store. 
 And unto Him, commend my soulo 
 (My friend) I crave no more." 
 
 (Maitland's "London," p. 1,096.) 
 
APPENDIX XL 315 
 
 1607. St. Mary's, Nottingham. 
 
 " Nicholas Kynnersley, Esquire, and his motlier 
 Dear Amye, their corpes this stone doth cover, 
 They are now with Christ Jesus, in whom was their trust, 
 God grant them both at last to rise with the just. 
 A.D. 1607." 
 
 1609. Bourne, Cambridgeshire. 
 
 Erasmus Ferrers, 1609. 
 " Dulciter hie requiesco et advent iim 
 Kedemptoris mei expecto." 
 
 1610. ToppESFiELD, Essex. (East side of chancel.) 
 
 '• Ego, Richardus King, patria Herefordiensis, educatione 
 Oxoniensis, professione tlieologus, officio capellaneus Jacobi 
 Regis Serenissimi, et hujus Ecclesise Vicarius indignus, hoc in 
 loco sacrosancte sponte depono et recondo corporis exuvias. 
 Laus Deo, salus Ecclesiae, et animae mea; requies in aeternam. 
 Amen." 
 
 1611. St. Oswald's, Durham. (Parochial Register.) 
 
 "Myles White, one of the singing men within the Cathedral 
 Churche of Durham, and of the aige of Lxxvij yeares, being 
 
 a man of verie good was buried the xxiij'^ dale 
 
 of luli, 1611. Whose soule the lord Jesu grante mercye 
 upon. Amen." 
 
 1612. WiSTON, NEAR SeLBY. 
 
 '* Ora pro anima Gulielmi Hawkworth, qui obiit 29" die Julii, 
 Anno Domini, 1612." 
 
 1613. West Malling, Kent. 
 
 " Here resteth Ralph Adams, aged li. yeeres, the which 
 deceased May y'' third, MDCxiij. WTiose soul, God of his marcy, 
 pardon for Ihesu's sake. Amen." 
 
 1615. Dorchester, Oxon. 
 
 " Myles Parsons, aged 30 yeeres, lyeth buried here, who de- 
 
3i6 PRAYERS FOR THE DEPARTED. 
 
 ceesed tlie iii. clay of September, A" Dni. 1G15. To whom the 
 Merciful God give peace and a joyfull rising for Xt. Ihs his 
 sake. Amen." 
 
 1617. Hereford Cathedral. 
 
 Bishop Benett, who died in 1G17, has on a wooden tablet, 
 
 signed " Georgius Benson," the following : — 
 
 " Deus illi semper amanti 
 Christum sit Christus dulce levamen." 
 
 1618. Edgbaston, Warwickshire. (Flat stone, in the body of 
 the church.) 
 
 " Humphrey & Anne Middlemore, and Frances Middlemore, 
 there davghter, who dyed y^ 4. December, Ann" Dom. 1618. 
 Whose sovl God Have mercy on. Amen." 
 
 (Dugdale's "Warwickshire," vol. ii. p. 897.) 
 1623. Morten Merhull, Warwickshire. (Chancel.) 
 
 "Elizabeth, d"" of Stephen Harvy, of Milton Malsor, North- 
 amptonshire, died July 3, 1623. Bone Jesu Qui banc suscepti 
 elatem Huic miserere." 
 
 (Dugdale's ""Warwickshire," vol. i. p. 495.) 
 
 1628. Dasset, Warwickshire. 
 
 " Peter Temple, of Stowe, Co. Bucks, Esq'". Deceased May 
 28, 1628. Whose soul God have in His Blessed Keeping. 
 Amen." 
 
 1629. St. M.\ry's, Lambeth. (South aisle, wall.) 
 
 " Elizabeth Baylie, late wife of John Baylie, obiit 24 June, 
 
 Anno Dni. 1629. ^tatis sua) 25." 
 
 The inscription in verso thus concludes : — 
 
 " A hushand's love, a father's pietyc, 
 Dedicates this unto tlioir memorie. 
 And when he hath his debt to Nature payd, 
 In the same grave himself will then be layd. 
 That all together when the Trump shall sound. 
 Husband, wife, children may in Christ bee found." 
 
APPENDIX XI. 317 
 
 1630. PowDERHAM, DEVONSHIRE. (Coffin-plate.) 
 
 "Hie jacet sepultus ^ Gulielmus Courtenay de Powclerham, 
 Miles, Catliolicus Eomanus et Confessor, qui obiit Londini in 
 festo Sancti Johannis Baptistae, Anno Salutis 1630, setatis suae 
 77°. Pro cujus anima intercedant Beata Virgo et omnes sancti." 
 
 1630. Kidderminster, V/orcestershire. 
 
 On a Tomb in memory of Sir Edward Blount, who died Nov. 
 13, 1630, tlie inscription concludes as follows. — 
 
 " Beatam vitam felici morte conclusit die 13° Novembris, 
 Ann. Dom. 1630. ^tatis 76. R. I. P." 
 
 1633. BuLKjNGTON, WARWICKSHIRE. (Choir.) 
 
 "Hie jacet Robertus Cowper, nuper Vicar, de Bulkynton, qui 
 obiit vices, die mensis lulii, Anno Dom. 1633. Cujus animse 
 propicietur Deus. Amen." 
 
 1635. Drayton Parslow, Bucks. 
 
 " Of your charitie pray for the soules of Benet Blackwelle 
 and Agnes bis wife, who died the xxx. day of Sept. mdcxxxv. 
 With the children's soules Ihu have m'cy. Amen." 
 
 1639. Idbury, Oxfordshire. 
 
 The inscription to John Logan and his wife, in this church, 
 A.D. 1639, ends thus :— 
 
 " Requiescant in pace. Amen." 
 
 1641. WiTHYHAM, Sussex. 
 
 " Here resteth, hoping for pardon of his sins, and, in the end, 
 a glorious resurrection through Christ Jesus, the corpse of 
 Nathaniel How, who departed out of this transitorie life uppon 
 the Feast of Our Lady's annunciation in the year of Our Lord 
 God, MDCXiii. Orate pro anima sua, Viator." 
 
 1653. Staunton Harold. 
 
 On a Tablet of white marble is the following inscription : — 
 
3i8 PRAYERS FOR THE DEPARTED. 
 
 "In the year 1653, when all thinges sacred were throughout 
 y*' nation, either demolisht or prophaned. Sir Robert Shirley, 
 Barronet, founded this Church ; whose singular praise it is to 
 have done the best things in the worst times, and hoped them 
 in the most callamitous. ' The righteous shall be had in ever- 
 lasting remembrance.' " 
 
 Beneath the battlements of the chancel are also carved the 
 following words in large letters : — 
 
 " Sir Robert Shu'ley, Baronet, Founder of this Church. On 
 whose soule God have mercy." 
 
 1657. Temple Church, London. 
 
 " For a sacred and religious remembrance of Charles Heath, 
 Esq., a gentleman of this society, Amye Heath, his doleful 
 wife, caused this stone to be laid. He died in the year of his 
 age the 34th, of Christ 1657, by whom he expects a happy 
 resurrection." 
 
 (Dugdale's "Origines Juridicialcs," p. 174.) 
 
 1659. Great Missenden, Bucks. 
 
 " Hie jacet corpus Roberti Dormer de Peterly, armigeris, filii 
 natu tertii Roberti Dormer, Baronis de Wing. Obiit die 28 
 Octobris, Anno 1659. Cujus anima) ppt?. Deus." 
 
 1660. Blackmore Priory Church, Essex. (Chancel.) 
 
 " Here lyeth the body of Simon Lynch, Rector of Runwell, 
 (who for fearing God and the Iving, was sequestered, prosecuted, 
 and persecuted to the day of his death by Gog and Magog, 
 and left issue Elizabeth, Sarah, Symou, and Ithucl), unto whom 
 the Lord bo merciful. Who died the 16th June, 1660, aged 
 60 years." 
 
 1661. Sefton, Lancashire. 
 
 " Hie jacet corpus Domini Mariic filia? Domini Alcxandri 
 Barlow do Barlow, in comitatu Lancastriae, equitis aurati, uxoris 
 
APPENDIX XL 319 
 
 prasnobilis clomini Domini Carill, Vicecomitis Molineaux, quae 
 obiit 8 Idus Februarii Sanctte Doro these sacro. Anno Dni. 
 jrocxLi. Cujus animae misereatur Omnipotens Deus." 
 
 1664. Sunning, Beekshire. 
 
 " Hie jacet corpus Susannas, uxoris Antonii Englefield de 
 White-Knights, armigeris, quae obiit secund. die lunii, A.D. 1664. 
 iEtatis vero sufe 65. Requiescat in pace. Amen." 
 
 1667. CouGHTON, Warwickshire. 
 
 " Here rests the corps of Ann Monson, widow of John Mon- 
 son, the parents of the Lady Throcmorton, who at the age of 
 L years resigned this transitory Hfe for one eternal. Christ 
 Jesus have mercy on her soule. Shee departed Aug. the xxix. 
 Day in the year of Grace BiDCLXvij." 
 
 (Dugdale's "Warwickshire," vol. ii. p. 755.) 
 
 1668. RouGHAM, Norfolk. 
 
 " Here lys the bodie of Eliz. Peyton, the daughter of WiUiam 
 Yelverton, Bart., and Ursula his wife, the heir of that family, 
 who departed this life on the 15 of June, Anno Dom. 1668. 
 In the day of judgment deliver her, Lord. Piae hie dormientis 
 memoriaa Hoc monumentum imposuit LB." 
 
 1668. Easington, Oxfordshire. (Floor of nave). 
 
 " Michael Dormer, esquhre, died Nov. 14, 1668. God be 
 merciful to him in the day of judgment. Amen." 
 
 1669. St. Nicholas, Fyfield, Berks. (South porch). 
 
 "Here lyeth the Body of Anne, the wife of James Perrot, 
 Gent., who departed this Life May y^ xxii. bidclxix. 
 Requiescat in pace." 
 
 1671. Solihull, Waravickshire. 
 
 " Here lyeth the body of Charles Waring, of Bury Hall, Gent., 
 
320 PRATERS FOR THE DEPARTED. 
 
 who died the eighteenth day of September, 1671. Cujus 
 animae propicietur Deus." 
 
 (Dugdale's "Warwickshire," vol. ii. p. 9-iG.) 
 
 1672. St. Helen's, Worcester. 
 
 " Mr. George Cocks, the youngest son of Six- John Cocks, 
 Knight. He left this transitory world for one eternall at 18 3'ears 
 of age and 5 months. He deceased upon the 17th day of June, 
 in the year of the Blessed Virgin's Son, the World's Re- 
 deemer, 1672. Pt.I.P." 
 
 1672 — 1675. BuESTON, Buckinghamshire. 
 
 " Here reposeth Ai-thur Hodges, and Mary his wife. He 
 died Oct. 4, 1672. She died May 12, 1675. 
 
 " "^Tiose souls God receive to favour and peace. 
 With joics to arise which never shall cease. 
 " Dominus Christus, miserere.' ' 
 
 1675. St. Helen's, Worcester. 
 
 On the tomb of Sir John Cocks of Cowle, Knight — 
 " Miseremini mei, miseremini mei, saltem vos, amici mei, quia 
 manus Domini tetegit me." 
 
 1678. Merton, Worcestershire. (North wall of chancel). 
 
 " Thomas Tompkins, S.T.P. Died Aug. 20, 1678. Aged 37. 
 Cujus corpus hue translatum Hie subtus quiescit." 
 
 1679. Kemsey, Worcestershire. 
 
 "Here lyeth the Body of William Acton, esquire, of Little 
 Wolverton, in the parish of Stoulton, in the county of Wor- 
 cester, the son of Thomas Acton, Esquire, of the same place, by 
 Elizabeth his wife, daughter of John Weedeu, Esquu-e, of 
 Sarsden, in Oxfordshii-e. He married Barbara, daughter of 
 John Vincent, Esquu-e, Bencher of the Society of Gray's-Inn, 
 and had by her, one only child, William Acton, Esquire, now 
 living : Ho died April 12, 1679. aged 39. Pray for his soul." 
 
APPENDIX XL 321 
 
 1680. St. Asaph Cathedral. 
 
 "Exuviae Isaaci Asaphensis Episcopi, in manum Domini 
 deposits, in spem lieta3 resurrectionis per sola Christi merita. 
 vos transeuntes in domum Domini, domum orationis, orate 
 pro conservo vestro, ut inveniat misericordiam in die Domini." 
 (Bishop Barrow died at Shrewsbury June 24th, 1680, and was 
 buried July 1st of the same year). 
 
 1684. Maeston Butler's, Warwickshire. 
 
 " WilHam Woodward. Died Aug. 24, 1684." The inscrip- 
 tion ends thus : " Abi, et ora pro anima sua, Viator." 
 
 1684. Astwood, Buckinghamshire. 
 
 " Here under lieth the body of Samuel Cranmer, Esq. He 
 was born at Aulcester, in the County of Warwick, about the 
 year 1595, and died Ano. 1640. He descended in a direct line 
 from Richard Cranmer, second son of John Cranmer, elder 
 brother to Thomas, Archbishop of Canterbury. The antiquity 
 of this Family is to be found in Parker's 'De\ Ant : Eccles : 
 
 Britan: and in Goodwin's De Pncsul : Amj : etc. . 
 
 Here lyeth also Mary, his second wife. She was born at 
 
 Hackney in August, 1604, and died in April, 1684 
 
 Hoc posuit momentum CjEsar Woodals Cranmer, miles, in patris 
 et matris sui memoriam. An. Dom. 1685, annoque primo Jacobi 
 Secundi Regis. Defunctorum este memores ut in pace re- 
 quiescant." 
 
 1685—1712. Ilmington, Warwickshire. 
 
 " Joan, wife of Richard Canning, of Foxcote, Died 27 April, 
 1685, and ApoUonia, the wife of Francis Canning, Gent. Died 
 24 Jan., 1712. Requiescant in pace." 
 
 1686. Temple Grafton, Warwickshire. 
 
 " Here lyeth the Body of Mrs. Ann Sheldon, the wife of 
 
 Y 
 
322 PRATERS FOR THE DEPARTED. 
 
 Blaze Sheldon, Gent. She deceased June y* Gth, 1G86, aged 57. 
 Requiescat in pace." 
 
 1687. Upton Warren, Worcestershire. 
 
 " Mrs. Elizabeth Flatebury, widow, died July 21, 1684. R.I.P." 
 
 1689. Taiiworth, Warwickshire. 
 
 " Here lyeth interred the body of Clement Fisher, late of 
 Wilncoat, gent., he maiyed Ann, the daughter of John Savage, 
 Senior, of Wilncoat, Gent. His second wife was Elizabeth, the 
 daughter of Humphrey Arden, Gent., of the Family of Park- 
 hall, in Warwickshire. God grant us a joyfull Resurrection. 
 Amen. He dyed Sep. the 8, 1689. Aged 77." 
 
 Dugdale's "Warwickshire," vol. ii. p. 1140.) 
 
 1695. B.\TH Abbey. 
 
 "Here lies the body of Barkeley Carne, Gentleman, who 
 
 dyed the 28th of Aprill, 1695. Cujus anima; prop'ietur Deus. 
 
 Under this stone lyes also the body of Mary Carne 
 
 who dyed the 24th of May, 1696. Cujus animre prop'ietur 
 
 Deus." 
 
 1099. Whitchurch, Bucks. 
 
 " Here lieth the Body of Thomas Scott, who lived at Crisloc, 
 
 and departed this life on the 23rd day of April, 1699, aged 63 years. 
 
 " Since, Lord, thou hast been pleased 
 To call my body to the earth, 
 Do let my soul return to Thee 
 From whom it had its birth." 
 E. I. P. 
 
 1700. St. M.vry's, Islington. 
 
 On a monument to the memory of William Taylor, who died 
 
 1700— 
 
 " Sleep, then, blest man, till this Thy body be 
 liaised from the du.st to immortality ; 
 That soul and body may, rejoined again, 
 With Christ, in perfect blis8, for over roign." 
 
APPENDIX XL 323 
 
 1701. NoRTHMOOE, Oxfordshire. 
 
 The following inscription is cut upon an open railing, which 
 was worked into the front of a gallery erected before the 
 bell-loft or i-inging- stage : — 
 
 " Eichard Lydall gave a new bell 
 And built this bell-loft free ; 
 And then he said, before he died, 
 Let ringers praj' for me. 
 1701." 
 He did not die till 1721. 
 
 1702. Kemsey, Worcestershire. 
 
 " Barbara Vincent, widow of John Vincent, Esquire. Died 
 Aug. 3, 1702, aged 84. Pray for her soul." 
 
 1702. Chesham, Bucks. 
 
 " Here lyeth loyce, the wife of Edward Arundell, of Corn- 
 wall, Gent., and niece unto Su* Thomas Ai'undell, of Chesham. 
 She died in London y'^ last of May, 1702, and desii-ed to be 
 buried here amongst her Relations. Requiescat in pace." 
 
 1704. Kidderminster, Worcestershire. 
 
 " Here was laid the body of Capel Hanbuiy, Esq. May it 
 rest, as he lived and died, in peace, in the 79th year of his age, 
 14th January, 1704." 
 
 1705. CossEY, Norfolk. 
 
 " Hie jacet Dna. Elizabetha Englefeilde vitam 
 
 Christianam transactam Christiano fine conclusit 
 
 Martii die 16. Anno Dni, 1705. ^tatis suae 70. Requiescat in 
 pace." 
 
 1705. OxBURGH, Norfolk. 
 
 "I. H. S. Here lyeth y-^ Body of Jane, the wife of Richard 
 Martin, who departed this life y® 1st day of February, 1705. 
 May she rest in peace. Amen. 
 
 y2 
 
324 PRATERS FOR 'J HE DEPARTED. 
 
 1711. SoLiuuLL, Warwick. 
 
 " Mary March, wifo of William March. Departed this life the 
 2nd of June, Anno Dni. 1711. Kequiescat in pace." 
 
 (Dugdale's " Warwickshire," vol. ii. p. 946.) 
 
 "Peter William March departed this life Jauj. 1, 1718. 
 .^tatis suffi G7. Cujus auimai propicietur Deus." 
 
 (Dugdalo's " Warwickshire," vol. ii. p. 94G.) 
 
 1712. Kemsey, Wobcestershire. 
 
 " Thomas Vincent, Esq., Barrister-at-Law. Died Aug. 80, 
 1712, aged 62. Pray for his soul." 
 
 1718. Upton Warren, Worcestershire. 
 
 " Here lies the Body of M;u-y Harrington, late wife to 
 Charles Harrington, Esq., of Hytonhey, in Lancashire, and 
 daughter of John Arden, who died Foh. 3, 1713, in the 2oth 
 year of her age. May she rest in peace. Amen." 
 
 1713. Xewland, Gloucestershire. (Gravestone, Churchyard). 
 " Here lyeth y* Body of Mary y* wife of John White, of 
 
 Collford, who departed this Life y'' 17 Day of September, 1713. 
 Let her soul rest in peace." 
 
 1715. Brill, Bucks. 
 
 " Near this place lieth the body of Mary iJel.'^on, wife of 
 Maurice Belson, of this parish of Brill, Esq., who died May G, 
 1715. Ilcr great charity to the poor has, wo hope in the mercy 
 of God, rendered her happy in heaven, and left her memorj' 
 precious upon earth. May she rest in peace. Amen." 
 
 nio. 
 
 " Hero lyeth the Body of Thomas Canning, gent., one of 
 the younger sous of Kichard Canning, of Foxcoate, within this 
 parish, Gent., who marryed Mary, the daughter of Thomas 
 
APPENDIX XL 325 
 
 Sheppard, of Long Compton, Gent. He departed this life the 
 26 of July, 1716. Cujus animae propicietur Deus." 
 
 On another inscription to persons of the same family there 
 occurs " Cujus familiae propicietur Deus." 
 
 (Dugdale's "Warwickshire," vol. i. p. C30.) 
 
 1717. WOOTTEN "WaWEN, WARW^CKSHIRE. 
 
 Turber^•ille Xcedham, gent, (mural monument). 
 " Corpus hie jacct, ut autem Spiritus in die Dfii. miscricordiam 
 consequatur tu interim adprecare, Viator Catholice, ut conservus 
 tuus scmpitcrna requiescat in pace." 
 
 (Dugdale's " Warwickshire," vol. ii. p. 814.) 
 
 1717. Upton, Nottinghamshire. 
 
 ** Here lyes William Oglethorpe, who died Aug. 14, 1717. 
 God be merciful to Him, give him rest, and grant him a 
 joyful! resurrection to life everlasting." 
 
 1719. Spetchley, Worcestersiiike. 
 
 " Here lyeth the body of Thomas Berkeley, of Spetchley, 
 Esq., Avho departed this life the 5th day of August, 1719, in the 
 67th year of his age. Ecquiescat in pace." 
 
 1719. Weston Underwood, Bucks. (Chancel floor). 
 
 "Here lies the Body of Nicholas Fortescue, Esq., descended 
 
 from the Ancient Family of the Fortescues of Salden, in the 
 
 County of Bucks, who departed this life on the 18th of October, 
 
 Anno 1719. 
 
 " P'.isjhty-three years ho lived — to die, 
 'I'hen died — to live eternally. 
 
 " Requiescat in pace. Amen." 
 
 172D. Persiiore, Worcestershire. 
 
 " Here lyeth the Body of Dame Margaret Hazchvood, beloved 
 
 wife of Sir Thomas Hazehvood, Knight, of Wick, in this parish, 
 
 who departed this life Jan. 17, 1720, aged 58. May she rest 
 
 in peace." 
 
32t> PR A VERS FOR THE DEPARTED. 
 
 172r. SUNXINGWELL, BeRKS. 
 
 "John Dcnham, obiit June 4, 1720. iEtat. GO. Requiescat 
 
 in pace. 
 
 " This peaceful g^mve my bones shall keep, 
 Until the judgment day ; 
 Then raise me, Lord, from my long sleep, 
 And give life to this clay." 
 
 1721. Kemsey, Worcestershire. 
 
 " Margaret, the wife of William Acton, Esq., of Little 
 Woolverton. Died Oct. 24, 1721, aged 40 years. Ora pro 
 anima." 
 
 1722. SwAVESEY, CvMHraDGESHIRE. 
 
 "Stay, traveller, and drop a tear for the sadden and un- 
 expected Death of Dorothy Stacey, the wife of Berry Dodson, 
 of this Parish, who (if the innocence of her life y* least spotted 
 with faults, and her pious conversation can avail) joyfully waits 
 for the blessed sentence. And in gratitude to her memory her 
 disconsolate Husband hath placed this here. She dyed March 
 y° 28, 1722, in the 25 year of her age. llequiescat in pace." 
 1725. Kemsey, Worcestershire. 
 
 " William Acton, Esq., of Little Woolverton. He Died July 
 10, 1725, aged 49. Pray for his soul." 
 
 1727. ClA WORTH, NORTHAMPTOXSIIIKE. 
 
 " Mary Dickenson, died Oct. 14, 1727. 
 
 " God Almighty i-aise her up again 
 At the Last Great day of all. Amen." 
 
 1727. IIengrave, Suffolk. 
 
 On the monument of Sir Thomas Gage, Baronet, who died 
 Feb. 8, 1727, the inscription concludes with " li. I. P." 
 
 1728. Crowland Auuey Church, Lincolnshire. (South wall). 
 
 " Beneath lieth Mary, the Wife of IIouert Darby, who dep. 
 this life Jan. y" lUth, 1728-U. Aged 30 Years. Cujus Animx- 
 propitieiur [sic] Dcus." 
 
APPENDIX XI. 327 
 
 1729. MuRSLEY, Bucks. 
 
 " Hie jacet Maria Huddleston, filia Richardi Bostock Armigeri 
 de WixhalL in Comitatu Salopian, Uxor Henrici Huddleston 
 Armigeri De Lawston in Comitatu Cantabrigise. Obiit. Die 31^ 
 Augusti. Anno Dom. mdccxxix. Eequiescat in pace." 
 
 1729. MuRSLEY Church, Bucks. 
 
 " Hie jacet perillustris Dominus Franciscus Fortescue de 
 Salden, Eques Auratus, in Comitatu Buckinghamiee. Obiit die 
 9 Novembris, Anno Domini 1729. Anno retatis 07. Requiescat 
 in pace." 
 
 1729. Great Missenden, Bucks. 
 
 " Hon. Robert Dormer, died April 29th, 1729. 
 " He was beloved by rich and poor, 
 May bis soul rest for evermore." 
 
 1729. Harltox, Cambridgeshire. 
 
 " Here lyeth the Body of John Smith, who died Nov. 29, 
 1729, aged 70 yeares. May he rest in peace and rise in glory. 
 Amen. 
 
 " With speed amend and malce no more delay. 
 And often think upon your dying day : 
 And pray to God your sins may be forgiven, 
 That so your soul may rest with Christ in Heaven." 
 
 1730. Elmedon, Warwickshire. 
 
 " Anne Maync died July .... 1730. God give her soul 
 rest and a joyful resurrection in the flesh. Amen." 
 
 173G. TowERSEY, Bucks. 
 
 " Roger North, yeoman, died Jan. 2, 1738, lieth here, whom 
 
 God rest and raise up again at the last great day, through 
 
 Jesus Christ our Lord. Amen. 
 
 " My time is come, my days are spent. 
 They were but short, they were but lent ; 
 And now I have returned to dust, 
 God raise me up amongst the just." 
 
3 28 PRAFERS FOR THE DEPARTED. 
 
 1738. All Saints', "Worcester. 
 
 Thomas Chetle, of the Wall House, Esq. Died May 5, 
 1738. " God give him peace and a joyfull resurrection in 
 Christ Jesus. Amen." 
 
 1741. Stock Harward, Essex. 
 
 " Here licth the hody of Elizabeth, the wife of Mr. John 
 Mason, and daughter of Mr. Thomas Augier, who departed this 
 life May y« 24th, 1741, in the 26 year of her age. To whom 
 God grant rest. Amen." 
 
 1748. PocKLiNGTON, YORKSHIRE. (ChuTchyard.) 
 George Lee, Gent 1748. 
 
 " For him whose corps reposeth here 
 Pray we to Him who heareth prayer ; 
 Give, Lord, thy peace in Abraham's breast. 
 Grant light divine, Eternal Rest. 
 Thus all who pray, through Jesus' sake, 
 Shall see His face when they awake. Amen. 
 
 "The memory of y« just is blest." 
 1748. Hengrave, Suffolk. 
 
 On the monument of Henry Jci-myn Bond, and the Viscountess 
 Gage. The former died Feb. 20, 1748. The inscriijtion con- 
 cludes with " R. I. P." 
 
 1750. St. Nicholas', LrvT:RPooL. 
 
 " Margaret Coates died June 27, 1750, aged 80 years. 
 " Oh, may yc glorious resurrection bo 
 Eternal happiness to thee and mo." 
 
 1751. TiSBURY, Wiltshire. 
 
 "Hie jacet Hubertus Hacon. Obiit Maii nono. Anno Dni 
 1751. Requiescat in pace." 
 
 1753. St. Anne's, Manchester. (Churchyard.) 
 
 " 4« Here lie interred the remains (which through mortality 
 are at present corrupt, but which shall one day most surely be 
 
APPEXDIX XT. 329 
 
 raised again to immortality, and put on incorruption), of Thomas 
 Deacon, the greatest of sinners, and the most unworthy of Primi- 
 tive Bishops, who died the IGth of Foh. 1753, in the 56th year 
 of his age. And of Sarah, his wife, who died July 4th, 1754, 
 
 in the 45th year of her age The Lord grant unto the 
 
 faithful here underlying that they may find mercy of the Lord 
 in that day." 
 1755 — 1762. Sherjiaxcury, Sussex. 
 
 " Eg TOVTO TIQ cpilOV 
 
 Ev(Ti(ir]g earo. 
 
 " To the memory of the truly Kev*^. John Bear, D.D., Rector 
 of this parish, and resident above 50 years, who died March 9, 
 1762, aged 88 years. A man of exemplary piety and learning,, 
 a public testimony of which the clergy gave in choosing him 
 one of their Representatives in Convocation. 
 
 " And of Mary, his beloved wife, who died April 23, 1755, 
 
 aged 80 years. 
 
 " The Lord grant imto them that they 
 May find mercy iu the Lord in that Day. 
 
 " This monument was erected by her son, John Burton, D.D., 
 1767." 
 
 1757. NORTHFIELD, WORCESTERSHIRE. 
 
 "Ann Lloyd, wife of Thomas Lloyd. Departed this life 
 
 Oct. 22, 1757, aged 40 years. 
 
 " Peace to her dear remains ! May th' all-kind Power 
 Who heard our vows, and blest our nuptial hour, 
 Accept the tribute of my grateful heart. 
 And re-unite us where we ne'er shall part." 
 E. I. P. 
 
 1760. Bletciiley, Bucks. 
 
 On a monument within the altar rails, in memoiy of Browne 
 Willis, Esq., the celebrated antiquary, the inscription concludes 
 thus : — 
 
330 PRAYERS FOR THE DEPARTED. 
 
 " Obiit 3 die Februarii, A.D. 1760. ^tatis suce 78. 
 " O Christe Soter et Judex 
 Huic Peccatoinim primo 
 Misericors et propitius esto." 
 
 17G2. St. Nicholas', Liverpool. 
 
 "I. H. S. Here lieth the Body of Mary, wife of Josepli 
 Eoberts, wbo departed this life on the 17th day of February, 
 1702. Aged 36 j^ears. Kequieseat in pace." 
 
 1763. PiICOT CliAPEL, NEAR ThAIIE, OXFORDSHIRE. (Floor of 
 
 nave.) 
 " +In Memory of Sir John Collins, who died y^ 22nd of 
 June, 1763, In y* 74 year of his age. Kequiescat in pace." 
 
 1763. TeTSWORTH, OxFORDSIilRS. 
 
 " John Fettyplace, died Aug. 4, 1763, aged 47 yeeres. 
 " His body here in dust doth rest, 
 
 Sia caused that Earth claimed it as due, 
 God give him Peace in Heaven blest, 
 
 Christ give him Light, make all things new." 
 
 1763 — 1765. Norton, Durham. 
 
 "To the memory of Timothy Mawman and Margaret his 
 wife. He born Feb. 5, 1682, Died March 10th, 1763, aged 80. 
 She born Oct. 10, 1679, Died Oct. 16, 1765, aged 86. God 
 grant them a happy resurrection. Amen." 
 
 1765. Thame, Oxon. (Churchyard.) 
 
 " Richard Striblehill .... died 
 
 1765, in the 40th year of his age. 
 
 " A friend to rich, a friend to poor, 
 God rest his soul for evermore : 
 And grant him, upon Abraham's breast, 
 A home of peace, a house of rest, 
 Through Christ who died, but rose once more, 
 Thus opening wide high Heaven's door, 
 That man might live for evermore." 
 
APPENDIX XL 331 
 
 17G6. QuAiNTON, BucKiNGHAJisHiRE. (Cliurcliyard.) 
 
 " Kalph Robinson. Departed this life May 17, 176G. 
 " We dye to live, who liv'd to dye, 
 Through. Jesus Chi'ist ; and so do I. 
 So Lord whom I have loved Lest 
 Grant me thy light and give me rest." 
 
 1769. HoRTON, Devon. 
 
 An inscription to tlie Pastons, Courtenays, Chicliesters of 
 Arlington and Throgmortons — one date on wLicli is January lltb, 
 1769 — contains the prayer, " Re'quiescat in pace." 
 
 1770. Clatford, Hampshire. 
 
 "Robert Hatchings, Gent. Died lanuarie y* 7, 1770. Re- 
 quiescat in pace. Lord, raise me up again at the Last Day." 
 
 1770. St. Nicholas', Liverpool. 
 
 " I. H. S. Thomas Williams departed this Life 16th day of 
 Dec, 1770, aged 60 years. Requiescat in pace. Amen." 
 
 1772. Stowe, Shropshire. 
 
 "John Baker, Gent. Born IG Oct., 1698, died 18 Nov. 
 1772, aged 74. 
 
 " He lived to thee, O God ; in thee he dies. 
 In trust of thee, Christ, he hopes to rise, 
 Life's soi-rows o'er, Temptation's power is dead, 
 And what was earthly fills this narrow bed. 
 We who remain he instant in our prayer 
 To ask the rest for him we hope to share. 
 Lord Jesus, give new life for ever blest. 
 Thy peace bestow, increasing heavenly rest : 
 Grant to all faithful souls who hope in Thee 
 Thy love to know, thy Face and Wounds to see. 
 
 Amen." 
 
 1773. Newt^and, Gloucestershire. (South Porch.) 
 
 " John Probyn, Esq., of Newland, died March 22nd, 1773, 
 aged 70. On his soul God have mercy. Amen. " 
 
332 PR A VERS FOR THE DEPARTED. 
 
 1771. MANxnESTi:;R Cathedkal. 
 
 " (Jt Propitiare Domiue animabus iiimulorum Tuorum qui nos 
 praecesserunt cum signo fidei. Requiescant in pace. 
 
 " Here resteth the body of Mary, wife of Charles Bradshaw, 
 who departed this life Oct. 10, 1771, age 21 years. And their 
 daughter, Nov. 11, 1773, age 9 days. Mary, their daughter, 
 departed this life, March 27, 1811, aged 39 years." 
 
 1780. Burton-upox-Stather, Lincolnshire. 
 
 " In memory of Thomas Hollingworth, who departed this 
 
 life April y^ 5th, 1780, Aged 68 years. 
 
 " Let angels guard thy sleeping dust. 
 Till Christ shall come to raise the just ; 
 Then mayst thou wake with sweet surprise, 
 And in thy Saviour's image rise." 
 
 1782. Algarkirk, Lincolnshire. 
 
 " Mary Michael!, spinster, who died Nov. 19, 1782, aged GO. 
 Fili Dei, miserere mei." 
 
 1784. St. M.\ry s Thame, Oxfordshire. (Floor of Choir.) 
 
 " Here lies interr'd the Body of Ann, Daughter of the Rev"'. 
 John Ncwborough, Yicar of this Parish, who died Oct'. Gth, 
 1784. Requiescat in pace." 
 
 1787. St. Oswald's, Durhaji. 
 
 " I. H. S. Here lies 
 
 " Henry Gelston, bereaved of life, 
 Who had many troubles in his life, 
 His flesh to rot, his bones decay, 
 The Lord have mercy on his soul, I pray. 
 
 " He died the 7th Day of lune, 1787, aged Gl years." 
 
 1794. Cathedral Cloister, Salisbury. (East side.) 
 
 " .i. To the Memory of The Rev. Richard Turner, who died 
 on the 14th of May, 1794, aged 77 years. R. I. P." 
 
' APPENDIX XL 333 
 
 1795. MisTLEY, Essex. 
 
 "In Memory of Elizabeth, the wife of Thomas Staftbrd, who 
 departed this life May 16th, 1795. Aged 45 years. 
 
 " I, Elizabeth Stafford, wish a happy resurrection to my ashes. 
 WTiile I was alive among mortals a little satisfied me, 
 Now I am dead and alone in my grave I am content with less. 
 I neither knew myself what I was, nor do thou inquue. 
 Traveller, who ever thou art. If thou he pious pray for mo, 
 And pass on. Farewell — and live mindful of Death. 
 Living I provided this epitaph — knowing I must die. 
 The birth and life of mortals are nothing but toil to death." 
 
 1803. Ramsbury, Wiltshire. 
 
 " In the hope of a glorious resurrection, through His Beloved 
 Redeemer, Here resteth the Body of Ambrose Browne, who 
 slept the sleep of death upon August 3, 1803. 
 
 " Here sleopeth. Lord, a servant true, 
 By grace from Heaven blest ; 
 Thou mercy have upon his soul, 
 And grant him peace and rest." 
 
 1805. St. Maky's, Durham. 
 
 " 1805, Jan. 1st, put a period to the cares of Robert Paxton, 
 aged 56. He was dear to every friend of Integrity and In- 
 dependence. His enemies were the enemies of Virtue. A 
 widow's consolation for the loss of temporal happiness is an 
 Hope that, with Him She may Rest in Peace and Rise in 
 Glory." 
 
 1808. Thame, Oxfordshire. (Floor, south aisle.) 
 
 " H. S. E. Richardi Smith, Arm. Com. Buck. Vice-prolegat. 
 Obiit die xv°. Septembris. A.S. MDCccviij. R. I. P." 
 
 1809. St. Oswald's, Durham. 
 
 "Erected in memory of Mary Miller, Daughter of Ambrose 
 
534 FRAFERS FOR THE DEPARTED. 
 
 Miller of Shincliffe. Died 18th 1809. Aged 21 
 
 3'ears. 
 
 " Sleep here, fair saint, secure fi-om mortal woes, 
 And sheltering angels guard thy safe repose ; 
 Let pious Care each bold attempt restrain, 
 That no rude hand thy sacred dust profane : 
 Rest undisturb'd till Jesus hid thee rise. 
 Then quit the tomb, and wake to endless joys." 
 
 1810. Spetisbury, Dorsetshire. 
 
 " Ralph Southworth, died July 13th, 1810, aged 63. 
 
 " thou who here approachest, guest or friend, 
 Pour forth one prayer, not heedless of thy end, 
 That God in mercy to his eyes display 
 The opening visions of eternal day." 
 
 1817. Stoke Poges, Bucks. 
 
 On the monument of George Brooks, who died April 3, 1817, 
 aged 76, the inscription concludes — "in humble hope that 
 through the merits of his Redeemer he may obtain forgiveness 
 of his sins, and be made partaker of the Kingdom of Heaven." 
 
 1817 — 1832. Penn, Bucks. 
 
 On a tablet to the memory of Thomas Carter and his 
 daughters, the former of whom died in 1832 and the latter in 
 1817, the inscription concludes with " Requiescant in pace." 
 
 1826. Stoke Poges, Bucks. 
 
 *' In Memory of Grace Elizabeth Falconer Fulman, who 
 departed this life the 2th of April, 1826, aged 80 years. 
 Requiescat in pace." 
 
 1330 — 1840. St. Ethelburga's, Bishopsgate. (South Aisle, 
 Mural Tablet.) 
 
 " Sacred to the memory of Mr. Charles Johnson, late of the 
 Parish of St. Botolph, Bishopsgate, who died Sep. 15, 1840, 
 aged 61 years. Also of Elizabeth, his wife, who died Nov. 
 
APPENDIX XL 335 
 
 10, 1830, aged 50 years. Their remains, together with those 
 of the three infant children, lie in the hurial-ground of this 
 church. Inpace requiescant." 
 
 1838. Turriff, Aberdeenshire. 
 
 " This tablet, erected by his surviving sister, is Sacred to the 
 Memory of the Right Reverend Father in God, Alexander Jolly, 
 D.D., Bishop of Moray, whose body sleeps in the churchyard of 
 this parish, where he first exercised the ministerial office, having 
 been pastor of this congregation from 1777 to 1788. He was after- 
 wards removed to Fraserburgh, where he lived as priest and 
 bishop forty-nine years, pointing out, by his faithful teaching, 
 the way to heaven to those committed to his charge, and 
 leading them in it by his bright example. Deeply learned in 
 the ancient wisdom of the Church, he taught his flock to adhere 
 to the old faith of Catholic and Apostolic Truth ; while by a life 
 of holiness, devotion, and self-denial, he gave to a declining 
 age a pattern of the primitive piety. Living in a holy celibate, 
 he renounced the world, without forsaking its duties : devoting 
 his days and nights to preparation for heaven. He conversed 
 with God in retirement, and was taken to his rest when no 
 mortal eye was near to witness his departing moments, having 
 been found on the morning of the Feast of St. Peter, 1888, 
 calmly reposing in death. R. I. P. Born, 175G, ordained 
 deacon, 1776, and priest, 1777. Consecrated, 1796." 
 
 1839. Eastry, Kent. (Churchyard.) 
 
 " Thomas Mann, Eldest Son of Thomas and Elizabeth Mann, 
 d. 28th June, 1839, aged 20 y^ 
 
 " In love he lived, in peace he died, 
 In hope with God he shall abide." 
 
 1839. Evesham, Worcestershire. (Churchyard.) 
 
 " In remembrance of Samuel Amos, who died May 3rd, 1862, 
 
336 PRAYERS FOR THE DEPARTED. 
 
 aged 80 years. Also of Maria, wifo of Samuel Araos, who died 
 May 29tli, 1839, aged 5G years. R. I. P." 
 
 1841 — 1853. Thame, Oxfordshire. (East wall of Chancel.)* 
 "Hie jacet corpus Frederici Lee, Art. Mag., prirouru e Col- 
 legio S. Mariae Magdalenoe, deiude Mertonensis, alumni, istius 
 ecclesise per annos octodecim quondam sacerdotis, qui obiit 
 die IV. Nov, anno salutis mdcccxli. Juxta portam meridionalem 
 dormit Maria, uxor ejusdem, quae obiit die Maii xxvn., a.s. 
 MDCccLiii. Quorum auimabus et omnium fidelium defunctorum 
 propitietur Deus. Amen." 
 
 18-18. Cejietery, Lyme Regis, Dorset. 
 
 "Hie jacet Henricus Norrington, Presbyter Capellse S. Mariai 
 apud Axeminster, qui obiit viii. Dei. A.D. MDCCcxiviij . ^tatis 
 sua) anno xl. Jesu Domine miserere." 
 
 1851. St. Mary Magdalene College, Oxford. (Chapel.) 
 
 "Hie jacet corpus venerabilis viri Martini Josephi Routh, 
 S. T. P. Rectoris Parochias de Tylehurst cum Theale et hujus 
 Collegii Praisidis. Obiit die xxii. Decemb. Anno Domini 
 MDCCCLiv. J^tatis suaj c. Cujus animas propitietur Deus." 
 
 1859. West Hackney, Parish Church. (On a brass plate 
 fastened to the inside of the stone pulpit.) 
 " 4» In memoria Johan. Donnison notar. qui obiit xvi die 
 Novem''. anno mdccclviii. dni. et a)tat\ suae lxvii. cui anima? 
 propicietur Deus. Amen." 
 
 * Examples of Prayers for the Dead here. Some few representative spe- 
 
 on monumental memorials have he- cimens are alone given, to show their 
 
 come so numerous and common dur- harmony in point of faith and sen- 
 
 ing the last thirty years, that no timent with pric-lveformatiou cus- 
 
 attempt is made to chronicle them torn. 
 
APPENDIX XL 
 
 337 
 
 1863. MiCHAELCHURCH, SOMERSETSHIRE. 
 
 " Here lyeth the body of Sir F. W. Slade, of Maunsel, Bart., 
 deceased 8 August, 1803. To whose soul may the Lord give 
 peace. Amen, i^ Jesu Mercy." 
 
 1866. HuRSLEY, Hampshire. (Churchyard). 
 
 " Here rests in peace the body^of John Iveble, Vicar of this 
 parish, who departed this life Maunday Thursday, March 29, 
 
 1866." 
 
 " Here rests in peace the body of Charlotte, wife of John 
 Keble, who departed this life May 11, anno Domini 1866." 
 
 " Requiem retornam dona cis Domiue et lux perpetua luceat 
 
 eis." 
 
 1867. Eastry, Kent. (Church.) 
 
 " In memory of William Boteler, Son of the above William 
 Fuller Boteler. Born 23rd October, 1810. Died 6th July, 1867." 
 
 " It- member me, O my God, for good." 
 
 1870. Creech St. Michael, Somerset. (Sanctuary.) 
 
 "In memory of Joseph Duncan Ostrehan, B.A., Vicar of 
 this parish, son of Joseph Ostrehan, of St. Michael's, Barbadoes, 
 Esq., who died September 11, 1870, aged 71. Also of Anne 
 wife of the above, who was the fifth daughter of Robert Withy, 
 of Broad-oak, in the county of Kent, Esq. She died March 21, 
 1870, aged 72. * The Lord grant unto them that they may 
 find mercy of the Lord in that day.' " 
 
338 
 
 PRATERS FOR THE DEPARTED. 
 
 INDEX OF NAMES TO THE MONUMENTAL INSCRirTIONS 
 FROM 1550 TO 1870. 
 
 PAGE 
 
 Acton, Margarf t 326 
 
 Acton, William 326 
 
 Acton, William 320 
 
 Adam.s, Ealph 315 
 
 Amos, Maria 336 
 
 Amos, Samuel 335 
 
 Arundell, Joyce 323 
 
 Baker, John 331 
 
 Barkeley, Lady Catherine . . 311 
 
 Barrow, Bishop Isaac .... 321 
 
 Bastard, Thomas 313 
 
 Bay lie, Elizabeth 316 
 
 Bear, John 329 
 
 Bear, Mary 329 
 
 Beaumon, George 311 
 
 Belson, Mary 324 
 
 Benett, Bishop 316 
 
 Berkeley, Thomas 325 
 
 Bishop, John 313 
 
 Blackwelle, Benedict . . . . 317 
 
 Blount, Sir Edward . . . . 317 
 
 Blundell, Alice 312 
 
 Bond, Henry Jerniyn .... 328 
 
 Boteler, William 337 
 
 Bradshaw, Mary 332 
 
 Brooks, George 334 
 
 Browne, Amhrose 333 
 
 Buckton, Ralph 306 
 
 Canning, Apollonia . . . . 321 
 
 Canning, Joan 321 
 
 Canning, Thomas 324 
 
 Canon, John 313 
 
 Carne, Barkeley 322 
 
 Came, Mary 322 
 
 Carter, Thomas 334 
 
 Catesby, Francis 309 
 
 PAGE 
 
 Cave, Anthony 307 
 
 Chambers, Arthur 309 
 
 Chetle, Thomas 328 
 
 Chetwind, John 313 
 
 Chetwind, Margerie . . . . 313 
 
 Cheyne, Hon. Wenefiide . . 308 
 
 Cheyne, Robert 306 
 
 Coates, Margaret 328 
 
 Cocks, George 320 
 
 Cocks, Sir John 320 
 
 Collins, Sir John 330 
 
 Cottle, Thomas 310 
 
 Coiirtenay, Sir William ... 317 
 
 Cowper, Robert 317 
 
 Cranmer, Mary 321 
 
 Cranmer, Samuel 321 
 
 Crouch, William . . . . . 314 
 
 Darby, Mary 320 
 
 Deacon, Bishop Thomas . . . 329 
 
 Denham, John 326 
 
 Denton, Alexander . . . . 312 
 
 Dickenson, ilary 326 
 
 Dodson, Dorothy 326 
 
 Donnison, John 336 
 
 Dormer, Hon. Robert . . . . 318 
 
 Dormer, Michael 319 
 
 Dormer, Hon. Robert .... 327 
 
 Drury Family 306 
 
 Englefeilde, Elizal)clli . . . 323 
 
 Engleficld, Susannah .... 319 
 
 Est, Henry 314 
 
 Fenton, Sir John 309 
 
 Ferrers, Erasmus 315 
 
 Fettyplace, John 330 
 
 Fisher, Clement 322 
 
 Fisher, Elizabeth 322 
 
APPENDIX XL 
 
 339 
 
 PAGE 
 
 FitzwilHam, Humphry (and 
 
 others) 307 
 
 riatebury, Elizahcth .... 322 
 
 Fortescue, Francis 327 
 
 Fortescue, Nicholas .... 325 
 
 Fulman, Grace E. F 334 
 
 Gage, Sir Thomas, Baronet . . 326 
 
 Gage, Viscountess 328 
 
 Gelston, Henry 332 
 
 Giffard, Thomas 305 
 
 Gyfford, Edward 3U 
 
 Gyfford, Frances 314 
 
 Gyfford, John 309 
 
 Hacon, Huhert 328 
 
 Hanbury, Capel 323 
 
 Harrington, Mary 324 
 
 Harvy, Elizaheth 316 
 
 Hawk worth, William . . . . 315 
 
 Hazel-wood, Dame INIargarot . 325 
 
 Heath, Charles 318 
 
 Hodges, Arthur 320 
 
 Hollingworth, ThoniRS . . . 332 
 
 How, Nathaniel 317 
 
 Huband, Nicholas 307 
 
 Huddleston, Mary 327 
 
 Huggeford, Henry . . . . 313 
 
 Hurst, Sir Leonard .... 308 
 
 Hutchings, Robert 331 
 
 Johnson, Charles 334 
 
 Jolly, Bishop Alexander . . . 335 
 
 Keble, Charlotte 337 
 
 Keble, John 337 
 
 King, Richard 315 
 
 Kynnerslej', Nichoiiis. . . . 315 
 
 Langley, Joane 314 
 
 Lee, Benedict 309 
 
 Lee, Frederick 336 
 
 Lee, Mary 336 
 
 Lee, George 328 
 
 Lee, William 303 
 
 Lloyd, Ann 329 
 
 Logan, John 317 
 
 Z 
 
 r.ujE 
 
 Lydall, Richard 323 
 
 Lynch, Simon 318 
 
 Magnus, Thomas 306 
 
 Mann, Thomas 335 
 
 March, Mary 324 
 
 March, Peter William . . • 324 
 
 Martin, Jane 323 
 
 Mason, Elizabeth 328 
 
 Mawman, Timothy .... 330 
 
 Mayne, Anne 327 
 
 ]\Iichaell, Mary 332 
 
 ]\Iiddlemore, Anne 316 
 
 Middlemore, Frances . . . . 316 
 
 Middlcmore, Humphrey . . . 316 
 
 Miller, Mary • . 333 
 
 Molinoux, Viscountess . . . 319 
 
 Monson, Ann 319 
 
 Needham, Turberville . . ■ 32-j 
 
 Newborough, Ann .... 332 
 
 Norrington, Heniy .... 336 
 
 North, Roger 327 
 
 Oglethorpe, William .... 325 
 
 Oldnall, Isabel 307 
 
 Oldnall, John 807 
 
 Ostrehan, Anne 337 
 
 Ostrehan, Joseph Duncan . . 337 
 
 Parsons, M3-les 315 
 
 Fastens, Monument of the . . 331 
 
 Paxton, Robert 333 
 
 Payne, Henry 310 
 
 Payne, William 310 
 
 Peckham, Reynold 305 
 
 Perrot, Anne 319 
 
 Peyton, Elizabeth 319 
 
 Pontesbary, George .... 305 
 
 Probyn, John 331 
 
 Ramsey, Margaret 308 
 
 Ramsey, Thomas 308 
 
 Riddel, Jone . 31^ 
 
 Riddel, William 314 
 
 Roberts, Mary 330 
 
 Robinson, Ralph £31 
 
 2 
 
340 
 
 PRAFERS FOR THE DEPARTED. 
 
 PAGE 
 
 Robj-ns, John 308 
 
 RobjTison, Margaret .... 308 
 
 Roper, Helen 312 
 
 Roper, Richard 312 
 
 Routh, Martin Joseph ... 336 
 
 Ryddel, Isalael 310 
 
 Scott, Thomas '322 
 
 Sheldon, Ann 321 
 
 Shirley, Sir Robert . . . . 318 
 
 Slade, Sir F. W 337 
 
 Smith, John 327 
 
 Smith, Richard 333 
 
 Smith, Thomas 311 
 
 Smith, Thomas 312 
 
 Southworth, Ralph .... 33-1 
 
 Stafford, Elizabeth 333 
 
 Striblehill, Richard .... 330 
 
 Taylor, William 322 
 
 Temple, Peter 316 
 
 Tompkins, Thomas . . . . 320 
 
 PACK 
 
 Towne, Clement 311 
 
 Turner, Richard 
 
 
 
 
 
 332 
 
 Vincent, Barbara 
 
 
 
 
 
 323 
 
 Vincent, Thomas 
 
 
 
 
 
 324 
 
 Wadham, Nicholas 
 
 
 
 
 
 314 
 
 Waring, Charles 
 
 
 
 
 
 319 
 
 Warre, John . . 
 
 
 
 
 
 312 
 
 Webb, Henry . 
 
 
 
 
 
 306 
 
 Westwick, Anne 
 
 
 
 
 
 307 
 
 White, Mary . 
 
 
 
 
 
 324 
 
 White, Myles . 
 
 
 
 
 
 315 
 
 Whjiie, Anne . 
 
 
 
 
 
 307 
 
 WTiyte, John . 
 
 
 
 
 
 310 
 
 Whytnej', Richard 
 
 
 
 
 
 307 
 
 Williams, Alice . 
 
 
 
 
 
 311 
 
 Williams, Thomas 
 
 
 
 
 
 331 
 
 Willis, Browne . 
 
 
 
 
 
 329 
 
 Woodward, William 
 
 
 
 
 321 
 
 Wright, Christopher 
 
 
 
 
 313 
 
APPENDIX XII. 
 
 JUDGMENT OF THE RIGHT HONOURABLE SIR HERBERT 
 JENNER FUST, KNT., D.C.L., DELIVERED IN THE ARCHES 
 COURT OF CANTERBURY IN THE CASE OF BREEKS 
 VERSUS WOOLFREY, NOV. 19, 1838. 
 
 Verbatim Report, 
 
 "This case was very fully and elaborately argued, and the 
 Court thought it due to the arguments which were addressed to 
 it, to take time to consider of its judgment, and to look into the 
 authorities which were cited. It is a cause in which the office 
 of the judge has been promoted by the Rev. John Breeks, vicar 
 of the parish of Carisbrooke, in the Isle of Wight, against Mary 
 Woolfrey, of that parish, widow, citing her to answer certain 
 articles ' touching and concerning her soul's health, and for the 
 lawful correction of her manners and excesses,' which is the usual 
 style and language of the proceeding of the Court, ' and more 
 especially for having erected, or caused to bo erected, a certain 
 tombstone, in the churchyard of the same parish, to the memory 
 of Joseph Woolfrey, late of the parish, deceased, with a certain 
 inscription thereon, contrary to the Articles, Canons, and Constitu- 
 tions, as to the doctrine and discipline of the Church of England.' 
 
 " The cause is brought by letters of request from the diocese of 
 Winchester (this Court having no original jurisdiction), the Chan- 
 cellor of that diocese having referred the matter to this Court, as 
 he had a right to do. The offence is one clearly of ecclesiastical 
 cognizance, and it was not denied ; nay, it was admitted that, if 
 
342 PRAYERS FOR THE DEPARTED. 
 
 the inscriptions were of the character attributed to them in the 
 citation, no person had a right to erect a tombstone with such 
 inscriptions impugning the doctrine and discipline of the Church 
 of Enghmd, and that a person so offending is liable to be punished, 
 and the tombstone to be removed. 
 
 "The question then is, Avhether the inscriptions have been 
 properly described in the citation ; the additional offence laid in 
 the articles, that the stone was erected without leave of the 
 incumbent, does not, in my opinion, arise on the face of the 
 citation ; the question is therefore confined to the legality of the 
 inscriptions. The inscriptions set forth in the articles being : 
 ' Pray for the soul of J. Woolfre}^' and ' It is a holy and whole- 
 some thought to pray for the dead ' (2 Mac. xii. 46). 
 
 " This being a criminal proceeding, the burden of proving the 
 charge lies on the promoter, and the clergyman of the parish is 
 not an improper person to proceed in such a case ; for to the 
 incumbent belongs the superintendence of the church and church- 
 yard, and it is his duty to take care that no inscriptions should 
 be iDlaced there which could be made the means of disseminating 
 doctrines inconsistent with those of the established religion. 
 
 " The articles purport to state the law, and the facts to which 
 the law is to be applied. The first article, with reference to the 
 inscription, alleges that, by the Twenty-second Article of the 
 Church of England, agi-eed upon in 1562, it is declared that, ' the 
 Romish doctrine concerning purgatory, pardons,' and other things 
 therein mentioned, is ' a fond thing vainly invented, and grounded 
 upon no warranty of Scripture, but rather repugnant to the Word 
 of God.' That all persons erecting, or causing to be erected, in the 
 churchyard of any parish any tomb or headstone, containing any 
 inscription contrary to the doctrine and discipline of the Church of 
 England and to the Articles of the said Church, the persons so 
 doing ought not only to be peremptorily mouifthed immediately to 
 
APPENDIX XII. 343 
 
 remove the same, but also be duly corrected and puuislied ; and 
 this proposition has not been denied by the other side. The 
 second article sets forth the facts that, notwithstanding the 
 premises, Mrs. Woolfrey did erect a tomb or headstone, with the 
 inscriptions before-mentioned, which it alleges to be contrary to 
 the doctrine and discipline of the Church of England, and to the 
 Articles, Canons, and Constitutions thereof, and particularly to the 
 said Twenty-second Article ; that due notice has been given to her 
 to remove the same, but that she refuses so to do. The third 
 article annexes a copy of the inscriptions, and the articles con- 
 clude with praying that she be peremptorily monished to remove 
 the stone, and be canonically corrected and punished, and con- 
 demned in the costs. 
 
 " The law, then, principally relied on is the Twenty-second 
 Article, although there is a general reference to other Articles, 
 Canons, and Constitutions of the Church, and it is competent to 
 the promoter to refer to the other Articles, and reference was 
 made in the argument to the Thirty-fifth Article on the Homilies, 
 the first book of which was published in the reign of Edward VI., 
 and the second in that of Elizabeth, and particular reference was 
 made to the Seventh Homily on Prayer. 
 
 " In the argument in svxpport of the articles, it was argued that 
 the Twenty-second Article, in declaring that the Romish doctrine 
 of Purgatory is repugnant to the Word of God, did in eiiect 
 declare that the ofi^ering of prayers for the dead was also opposed 
 to the Word of God, as constituting part of the doctrine of Pur- 
 gatory, for that the two were so intimately blended together that 
 it was impossible to separate the one from the other ; consequently 
 that an inscription inviting passers-by to pray for the soul of the 
 deceased, and containing the passage from the Maccabees, was an 
 illegal inscription. 
 
 " The point, then, upon which the whole question turns is, 
 
344 PRAYERS FOR THE DEPARTED. 
 
 whether prayer for the dead is so necessarily connected with the 
 doctrine of Purgatory as to form a part of it ? It is no doubt 
 true that the doctrine of Purgatory includes the practice of 
 praying for the dead ; but it does not necessarily follow that the 
 converse of the proposition is true — that is, that prayers for the 
 dead necessarily constitute a part of the doctrine of Purgatory 
 as held by the Romish Church. If that point could be made 
 out, there would be an end of the case, and the Court Avould be 
 bound to monish the party to remove the stone, and to punish her 
 with ecclesiastical censure, and with costs. This was the point 
 to which the counsel directed their argumeuts, aud many autho- 
 rities were cited, to some of which the Court will presently 
 advert. 
 
 " The counsel very properly abstained from entering into the 
 theological part of the question ; and it would not be proper for 
 the Court to take upon itself the duty of inquiring whether the 
 doctrine of Purgatory, as received by the Romish Church, is or 
 is not supported by any warranty of Scripture. The law, that 
 is the Twenty-second Article, has expressly stated that that 
 doctrine is * grounded upon no warranty of Scripture, but is 
 rather repugnant to the Word of God,' and by this law I am 
 bound to govern myself. 
 
 " The question then, shortly, is this — Is praying for the dead 
 involved in the doctrine of Purgatory ? Now, with a view to 
 deciding that question, the first thing to determine is, AVhat is the 
 doctrine of Purgatory as received in the Romish Church ? This 
 may be best ascertained by a reference to the decrees of the 
 General Councils, and to authors who have written on the subject. 
 As far as I have been able to learn, it does not appear that there 
 was any declaration of this doctrine of Purgatory by any General 
 Council until that of Florence, in 1438, which contained the first 
 allusion to the doctrine. This was followed up by a decree of 
 
APPENDIX XII. 345 
 
 the Council of Trent, in 1563, which was a year after the Articles 
 of Religion were set forth by royal authority in this country. 
 
 When I state that no mention was made of the doctrine of 
 Purgatory in any General Council previous to that of Florence, 
 I do not mean to say that the doctrine was not received at an 
 earlier period ; it would appear, according to the best authorities 
 to which the Court had access, that the notion of Purgatory was 
 first introduced about the fifth or sixth century. Bishop Tomline, 
 in the second volume of his ' Elements of Christian Theology,' 
 states that ' the practice of praying for the dead began in the 
 third century ; but it was not till long afterwards that Purgatory 
 was ever mentioned among Christians. It was at first doubtfully 
 received, and wa; not fully established until the papacy of 
 Gregory the Groat, in the beginning of the seventh century.' 
 The doctrine then so introduced, and which is declared by the 
 Twenty-second Article of our Church to be repugnant to the Word 
 of God, is thus described in the ' Catechism of the Council of 
 Trent : ' 'Est Purgatorius ignis quo piorum animal ad definitum 
 tempus cruciata3 expiantur, ut eis in seternam patriam ingressus 
 patere possit, in quam nihil coinquinatum ingreditur.' It was 
 also a part of that doctrine that the pains of Purgatory may be 
 alleviated or. shortened by the prayers of the living, by masses, 
 and by thanksgivings. This doctrine being declared by the 
 Church of England to be without warranty of Scripture, the 
 question is, Whether prayer for the dead falls under the same 
 condemnation ? 
 
 "Now the first argument that suggests itself against this 
 supposition is, that the prayer for the dead is a practice of a 
 much earlier date than the introduction of the doctrine of Pur- 
 gatory. It clearly appears that the practice of praying for the 
 dead prevailed amongst the early, if not the earliest. Christians, 
 who at that day had no notion of the doctrine of Purgatory. It 
 
3+6 PRAVERS FOR THE DEPARTED. 
 
 would be a waste of time to travel through all the authorities 
 which might be referred to to prove not only the prevalence of 
 the practice of praying for the dead long prior to the introduction 
 of Purgatory, but also that the prayers by the primitive Christians 
 for the souls of the departed were ofiercd with a different intention 
 from those who profess the llomish religion. The object of such 
 prayers with the latter was to relieve the souls of the departed 
 from the pains of Purgatory ; that of the former was, that the 
 souls might have rest and quiet in the interval between death and 
 the resurrection, and that at the last day they might receive 
 the perfect consummation of bliss ; but certainly such prayers 
 had no reference to a state of suffering, in which the souls were 
 supposed to be during the intermediate time. With reference to 
 this point, it will be right to state one or two passages from 
 authors on this subject. Bishop Taylor, in his ' Dissuasive from 
 Popery ' (in the tenth volume of Bishop Heber's edition), says : 
 ' There are two great causes of their mistaken pretensions in this 
 article from antiquity. The first is, that the Ancient Churches in 
 their offices, and the Fathers in their writing, did teach and 
 practise respectively prayers for the dead. Now, because the 
 Church of Eome does so too, and more so — relates her prayers 
 to the doctrine of Purgatory and for the souls there de- 
 tained — her doctors vainly suppose that whenever the holy 
 fathers speak of prayer for the dead, they conclude for Pur- 
 gatory ; which vain conjecture is as false as it is unreason- 
 able ; for it is true the fathers did pray for the dead — but 
 how? 'That God should show thom mercy, and hasten the 
 resurrection, and give a blessed sentence in the great day,' But 
 then it is also to be remembered that they made prayers, and 
 offered for those who, by the confession of all sides, never were 
 in Purgatory ; even for patriarchs and prophets, for the apostles 
 and evangelists, for martyrs and confessors, and especially for 
 
APPENDIX XII. 347 
 
 the Blessed Virgin Mary. And he cites authorities — Epiphanius, 
 St. Cyril, and others. ' Upon what account,' he adds, ' the 
 fathers did pray for the saints departed, and, indeed, generally 
 for all, it is not now seasonable to discourse ; but to say this 
 only, that such general prayers for the dead as those above 
 reckoned, the Church of England never did condemn by any 
 express articles, but left it in the middle. But,' he adds, ' she 
 expressly condemns the docti'ine of Purgatory, and consequently 
 all prayers for the dead relating to it.' And in vol. ix., p. 58, he 
 shows that, though the ancient fathers of the Church did sanction 
 prayers for the dead, they did not even know the Romish doctrine 
 of Purgatory. Again, Archbishop Usher, whose opinions upon 
 the subject have been recently reprinted in the ' Tracts for the 
 Times,' says : ' Our Romanists do commonly take it for granted 
 that Purgatory and prayers for the dead be so closely hnked 
 together, that the one doth necessarily follow the other : but in 
 so doing they greatly mistake the matter ; for howsoever they 
 may deal with their own devices as they please, and link their 
 prayers with their Purgatory as they list, yet shall they never 
 be able to show that the commemoration and prayers for the dead 
 used by the ancient Church had any relation with their Pur- 
 gatory.' 
 
 " Without reference, then, to any other authorities, which are 
 numerous on the point, it is clear that prayers for the dead are 
 not necessarily connected with the doctrine of purgatory, since 
 they were otfered up by the Primitive Church long antecedent 
 to the doctrine of Purgatory being received by the Church of 
 Rome. 
 
 " But it was said, that, whatever might have been the case in 
 the early ages with respect to the practice of praying for the dead, 
 the Church of England had taken a ditferent view of the subject ; 
 and with reference to what had taken place in the earliest time of 
 
348 PRAYERS FOR THE DEPARTED. 
 
 the Reformation, and subsequently, that though prayers for the 
 dead were not considered, in the first instance, contrarj' to the 
 principles of the Christian religion, yet that in later times they 
 had been considered as opposed to the principles and doctrines of 
 the Church, as had been shown by the alterations made at different 
 times in its Liturgy. , 
 
 " In the Primer of Henry YIII., in the Burial and Communion 
 Services, such prayers were used, and in the ' Formula of Faith,' 
 in the time of Henry VIII., prayers for the dead were enjoined 
 as a 'pious and proper work.' 
 
 "In the First Prayer Book also of Edward YI., prepared by 
 persons of great eminence and learning, called together by the 
 King to consider the alterations necessary to be made in the public 
 service of the Church, in consequence of the progress of the 
 Reformation of the established religion, such prayers were retained. 
 It is not immaterial to see the manner in which this Prayer Book 
 had been compiled, and I cannot refer to more satisfactory 
 authority than the Act of Parliament by which the book Avas 
 established, namely, the 2nd and 3rd of Edward VI., chapter 1, 
 which is entitled, ' An Act for Uniformity of Service and Adminis- 
 tration of the Sacraments throughout the Realm,' in the preamble 
 of which it is stated that ' with the intent that a uniform, quiet, 
 and godly order should be had, his Highness had appointed the 
 Archbishop of Canterbury, and certain of the most learned and 
 discreet bishops and other learned men of the realm, to consider 
 and ponder the premises, and thereupon having as well eye and 
 respect to the most sincere and pure Christian religion taught 
 by the Scripture, as to the usages in the Primitive Church, should 
 draw and make one convenient and meet order, rite, and fashion 
 of common and open prayer and administration of the sacraments 
 to be had and used in his Majesty's realm of England and 
 Wales ; ' and with reference to these principles the First 
 
APPENDIX XII. 349 
 
 Prayer Book of Edward VI. was drawn up, and in this book 
 prayers for the dead were inserted, although in some degree 
 different from those in the Primer of Henry VIII. Such prayers, 
 therefore, were not considered by those learned persons as con- 
 nected with the Komish doctrine of Purgatory. But the Second 
 Prayer of Edward VI. was afterwards drawn up, in which these 
 prayers were omitted, and it was argued that they were in- 
 consistent with the doctrine of the Church, as then estabhshed, 
 and various authors were referred to to show that they were 
 omitted on that account ; and several writers do take that view 
 of the subject. But it is agreed that there is no express pro- 
 hibition of such prayers ; it must, therefore, be shown that they 
 were prohibited by necessary implication. It appears, however, 
 from writers and historians, that these alterations in the Liturgy in 
 the Second Prayer Book of Edward VI. were acceded to princi- 
 pally at the instance of Calvin and Bucer, though on what 
 grounds precisely I have not been able to learn. But there is one 
 authority at least to show that it was not because, in the opinion 
 of the majority of the persons employed in its revision, they were 
 inconsistent with the doctrines of the Church of England. 
 
 " The Act of Parliament by which the Second Prayer Book of 
 Edward VI. was estabhshed-the 5th and 6th of Edward VL, 
 chapter 1, also entitled ' An Act for the Uniformity of Service and 
 Administration of Sacraments throughout the Kealm '—in its re- 
 cital, which must be taken to express the sentiments of the 
 majority of the legislature, states: 'Where [whereas] there has 
 been a very godly order set forth by the authority of Parliament 
 for common prayer and the administration of the sacraments, 
 to be used in the mother tongue within the Church of England, 
 agi-eeably to the Word of God and the Primitive Church,' adopt- 
 ing the words of the former Act, which enjoined ' a regard to the 
 reli<^ion taught by Scripture, and to the usages of the Primitive 
 
350 PRAYERS FOR THE DEPARTED. 
 
 Church,' * very comfortable to all good people desiring to live in 
 Christian conversation and most profitable to the estate of this 
 realm, upon the which the mercy, favour, and blessing of Almighty 
 God are in nowise so readily and plenteously poured as by com- 
 mon praj'cr, due using of the sacraments, and often j)reaching of 
 the Gospel, with the devotion of the hearers,' and it goes on to 
 state that ' yet notwithstanding a great number of people do 
 wilfully abstain and refuse to come to their parish churches, and 
 other places, where common prayer, the administration of the 
 sacraments, and the preaching of the Word of God is used,' and 
 in the fifth section it sets forth, ' and because there hath arisen 
 in the use and exercise of the aforesaid Common Service in the 
 Church heretofore set forth, divers doubts for the fashion and 
 manner of the administration of the same, rather by the curiosity 
 of the ministers and mistakers, than of any other worthy cause, 
 therefore, as well for the more plain and manifest explanation 
 thereof, as for the more perfection of the said order of Common 
 Service, in some places where it is necessary to make the same 
 prayers and fashion of service more earnest and fit to stir 
 Christian people to the true honouring of Almighty God,' and it 
 goes on to set forth that the King and Parliament had caused the 
 Book of Common Prayer ' to be faithfully and godly perused, ex- 
 plained, and made fully perfect.' This Act was repealed by the 
 1st of Mary, which was itself repealed by the 1st of Elizabeth, 
 chapter 2, which restored the 5th and 6th of Edward VI. Now 
 up to this period of time, it seems that at least there was not 
 any express prohibition of prayers for the dead, nor any notion 
 that they implied a necessary belief in the doctrine of Purgatory, 
 though in consequence of professors of the Romish religion taking 
 advantage of the practice as an argument to support their own 
 doctrine of Purgatory, it was thought proper that the form of 
 prayer should be altered, and those prayers omitted in the public 
 
APPENDIX XII. 351 
 
 service of the Church as not being enjoined (which is admitted) 
 or sanctioned by any warranty of Scripture. 
 
 " The authorities seem to go no further than this, to show that 
 the Church discouraged prayers for the dead, but did not prohibit 
 them ; and that the Twenty-second Article is not violated by the 
 use of such prayers. The ground on which the Church con- 
 sented to the omission of these prayers could not, perhaps, be 
 better stated than by Mr. Palmer, in his ' Origines Liturgies,' to 
 this effect : — 
 
 " * When the custom of praying for the dead begun in the 
 Christian Church has never been ascertained. We find traces of 
 the practice in the second century ; and either then or shoi'tly 
 after it appears to have been customary in all parts of the Church. 
 The first person who objected to such a prayer was Aerius, who 
 lived in the fourth century ; but his arguments were answered 
 by various writers, and did not produce any effect in altering the 
 immemorial practice of praying for those at rest. Accordingly, 
 from that time, all the Liturgies in the world contain such prayers. 
 Some persons will, perhaps, say, that this sort of prayer is un- 
 scriptural, that it infers the Komish doctrine of Purgatory, or 
 something else, which is contrary to the will of God, or the 
 nature of things. But when we reflect that the great divines of 
 the English Church have not taken this ground, and that the 
 Church of England herself has never formally condemned prayers 
 for the dead, but only omitted them in her Liturgy, we may, perhaps, 
 think that there are some other reasons to justify that omission.' 
 And then this learned writer proceeds to state the probable reason of 
 the omission of these prayers in the Liturgy of the English Church 
 — namely, that they might be abused, to the prejudice of the 
 uneducated classes, to the support of the Roman Catholic doc- 
 trine of Purgatory. I am, therefore, of opinion, that in this case 
 there has been no violation of the Twenty-second Article of the 
 
35^ PRAYERS FOR THE DEPARTED. 
 
 Church, so as to Ciill for punishment by ecclesiastical censure. 
 The Twenty-second Article does not prohibit prayers for the dead, 
 unless so far as they necessarily involve the doctrine of Pur- 
 gatory ; and the inscription has not been shown to be a violation 
 of that Article. 
 
 " But it is said that other Articles of the Church have been 
 violated, and reference was made to the Thirty-fifth Article, 
 which is to this effect ; ' That the Second Book of Homilies con- 
 tained a godly and wholesome doctrine, and necessary for these 
 times, as doth the former Book of Homilies, which were set forth 
 in the time of Edward YI. ; and therefore we judge them to be 
 read in churches by the ministers diligently and distinctly, that 
 they may be understanded by the people.' And it is said, in the 
 Seventh Homily On Prayer, the practice of praying for the dead 
 is declared to be an erroneous doctrine ; and therefore as the 
 Homilies are directed to be read in churches, for the edification of 
 the people, it must be necessarily inferred that they are forbidden 
 and prohibited by the Church of England. Now, if this were 
 clearly so, it would seem somewhat extraordinary that many 
 divines of the Church should, in the face of these Articles and of 
 the Homilies, have fallen into the error of believing the Church 
 of England had not prohibited prayers for the dead, but merel}- 
 discouraged them ; but it is still more extraordinary that, con- 
 sidering the violent disputes which had occurred with respect to 
 this point, there had been no express prohibition of the practices 
 in the Articles of 1502. If it had been the intention of the 
 Church to have forbidden the practice, surely there would have 
 been an express and distinct prohibition of it. 
 
 " In looking to the Homily it must be considered what was the 
 purpose for which it was composed — viz., to discourage the prac- 
 tice of praying for the dead as connected with the doctrine of 
 Purgatory ; but in no part of the Homily is it declared that the 
 
APPENDIX XII. 353 
 
 practice of praying for the dead is unlawful — merely that it is 
 useless : that prayers for the dead could have no effect in altering 
 the condition of the dead, and that in the Word of God we have 
 no commandment to do so ; and referring to St. Chrysostom and 
 St. Cyprian, it is said, ' Let these and such other places be suffi- 
 cient to take away the gross error of Purgatory out of our heads ; 
 neither let us dream any more that the souls of the dead are any- 
 thing at all holpen by our prayers.' It seemed clearly to have 
 been the intention of the composer of the Homily to discourage 
 the practice of praying for the dead ; but it does not appear that 
 in any part of the Homily he declares the practice to be an 
 unlawful one. But supposing he had been of opinion that such 
 prayers were unlaAvful, it is not to be necessarily inferred that the 
 Church of England adopted every part of the doctrines contained 
 in the Homilies. If it had been the opinion of the framers of the 
 Articles and Canons of the Church that prayers for the dead were 
 opposed to the Scriptures, they would have expressly declared 
 their illegality. On this part of the case, then, I am of opinion 
 that there has been no violation of any of the Articles of the 
 Church. No other Articles have been referred to specifically to 
 make out the proposition that the Church considered prayers for 
 the dead an illegal practice. 
 
 "But it was urged in this case, that the person by whom the 
 tombstone was erected being a Roman Catholic, it must be supposed 
 that the invitation contained in the inscription, to pray for the 
 dead, has a necessary reference to the doctrine of Purgatory as 
 received by the Church of which she is a member ; and that the 
 inscription must be taken in a Ptoman Catholic sense, because the 
 quotation from the Maccabees was taken from the Roman Catholic 
 version of the Bible, and not from that authorized by the Church 
 of England. Now I do not think this argument sufficient to 
 authorize me to put any other construction on the inscription than 
 
 A A 
 
354 ERAFERS FOR THE DEPARTED. 
 
 the words "will bear, according to their plain meaning. It is true 
 that the version does not agree with the English translation (in 
 fact, in one translation, there is not a 46th verse in the 12th 
 chapter of Maccabees) ; but the question is not whether the 
 version is correct or not, but whether the meaning is or is not 
 inconsistent with that contained in the English version ? Now it 
 is impossible to read the English version and not see that the 
 sense of the quotation is the same in both ; and that the recon- 
 ciliation spoken of by Judas meant a reconciliation of the dead, 
 with a view to the resurrection. Whether the doctrine is taken 
 from the text according to the Romish or English version, the 
 question is, Whether it is a violation of the Articles, Canons, and 
 Constitutions of our Church ? That is the view I must take of 
 the case, sitting here as an ecclesiastical judge. K anything 
 arose from the circumstances of the party being a Roman Catholic, 
 or from the sense in which the words of the inscription are under- 
 stood by the Romish Chui'ch, it should have been specifically 
 pleaded, for the Court has no judicial information of the existence 
 of a Roman Catholic Bible. 
 
 " I shall conclude this part of the case with one observation — 
 What has been the practice of eminent divines of the Church of 
 England ? It was correctly stated in the argument that an 
 inscription was placed on the tombstone of Bishop Barrow, in the 
 cathedral of St. Asaph, in 1G80, to this effect: '0 vos trans- 
 euntes in domum Domini, in domum orationis, orate pro conservo 
 vestro, ut inveniat misericordiam in die Domini.' It is not pos- 
 sible to conceive that Bishop Barrow would have suffered such an 
 inscription to have been placed upon his tomb if he had believed 
 that it was contrary to the doctrine and discipline of the Church 
 to which he belonged, 
 
 " I am, then, of opinion, on the whole of the case, that the 
 offence imputed by the articles has not been sustained ; that no 
 
APPENDIX XI I. 355 
 
 authority or canon lias been pointed out by which the practice of 
 praying for the dead has been expressly prohibited ; and I am 
 accordingly of opinion, that if the articles were proved, the facts 
 would not subject the party to ecclesiastical censure, as far as 
 regards the illegality of the inscription on the tombstone. That 
 part of the articles, therefore, must be rejected. 
 
 '' The other branch of the case is subject to different con- 
 siderations, viz., the erection of the stone without the consent of 
 the incumbent, which is an ecclesiastical offence. It has been 
 suggested in the argument, that the proceeding on this branch of 
 the case should have been in the civil form, by monition ; but it 
 seems to me that this is the proper form of proceeding. I am not 
 aware of any case in which a different form has been followed. 
 But this offence was not specified in the decree, or citation, served 
 on the party. The only ground of illegality on the face of the citation 
 consisted in the inscription ; the erecting, or causing to be erected, 
 a monument without the leave of the incumbent, is a distinct and 
 separate offence, which should have been set forth in the citation, 
 in order that the party cited might know what she was called upon 
 to answer. I am clearly of opinion that, according to the law and 
 practice of the Court, the citation was insufficient to raise the 
 question whether the consent of the incumbent had been obtained 
 or not; and, on this part of the case, likewise, I am of opinion 
 that the articles are inadmissible. The Court, therefore, on this 
 view of the case, is bound to reject the articles altogether, and to 
 dismiss the party, and with costs." 
 
 aa2 
 
APPENDIX XIII. 
 
 A FUNEEAL SERMON.* 
 
 OUR DUTY TO THE DEPAETED. 
 
 " Have pity upon me, have pity upon me, O ye my friends, for the hand of 
 God hath touched me." — Job xix. 21. 
 
 There is always something very solemn and toucbing in contem- 
 plating Death. It works so many changes, tm-ns the course of so 
 many hopes and desires, alters plans, frustrates anticipations, 
 makes a few rough places plain, and many smooth ways rugged, 
 that men cannot fail to remember the hour when it pleased God to 
 terminate the day of probation of some well-loved relative or 
 friend, and to summon him to the particular judgment-bar of his 
 Redeemer and Judge. Men cannot fail to remember the day, 
 because the course of their own lives, still realities to themselves, 
 was altered by the influence ; and those who were left behind 
 were rudely reminded of the change by the stai-tling contrast 
 l^etween the past and the present. The voice loved and welcomed, 
 the sound of the footfall known so well, the hand with its kindly 
 grasp and the heart with its beat of sympathy, are silent and 
 still. The well-used chair is vacant ; the open book unread ; the 
 familiar room tenantless. 
 
 * Prcachid at All Saints', Lam- A. Johnston, Vicar of St. Jolm's, 
 both, on Sunday, 10th September, Waterloo Eoad, who departed this 
 1S71, upon the death of the Rev. J. life, August 29, 1871. 
 
APPENDIX XIIL 357 
 
 Here, in this vast city, we, as Christian men and women, have 
 lost much, because no longer the departed lie, sleeping their last 
 sleep; round our sacred sanctuaries. It was well to be reminded 
 continually that life is fleeting and transitory ; to be told with the 
 expressive power of deeds done before our natural eyes— the 
 solemn act of burial— that this is but our time of probation, a 
 short life in comparison with that which continues for ever and 
 ever beyond the grave ; and that here we have no continuing city, 
 but seek one to come. It was well when Holy Church, as at the 
 font and at the altar, stood by, in the persons of her ministers, 
 to commend the bodies of the faithful to the earth, as they had 
 commended their souls into the hands of a merciful Creator ; and 
 pointed with strong confidence to the sign of the Crucified as a 
 token of light in a day of separation and mourning and woe. It 
 was well, when men went up to the House of Prayer, to adore 
 Three Persons in One God, and to ask favours and graces for 
 themselves, that they saw on either side of the pathAvay, where 
 the shadow of the cross fell, memorials of the silent dead, with a 
 simple prayer that mercy might be shed from on high in the great 
 day of the Lord. These beautiful and touching sights bade the 
 faithful not selfishly to pray for themselves alone, nor reahze their 
 own wants exclusively, but to remember in their sacrifices and 
 orisons the friends of old, who had been called away from this 
 transitory world to the place of departed spirits, and to put int. 
 actual practice the consoling doctrine of the Communion of Saints. 
 With holy Job, the friend passed from sight and ken seemed to 
 cry out to them in his need, " Have pity upon me, have pity upon 
 me, ye my friends, for the hand of God hath touched me." 
 
 Yes : Death is solemn indeed, and should frequently be made 
 the subject of holy meditation. Our ancestors in times gone by, 
 and not long gone by either, were accustomed, when writing their 
 last wills and testaments, to affirm as the first and chief reason for 
 
358 PRAFERS FOR THE DEPARTED. 
 
 their so doing : " Forasmuch as there is uolhiug more certain 
 than death, and nothing more uncertain than the hour and day 
 thereof" — a sentiment which it would be well for all of us ever 
 to keep in our minds ; so that while we have time we may strive 
 to love God, and do good unto all men, especially unto those who 
 are of the household of faith. 
 
 Now the faithful departed, as you well enough know, form an 
 important part of the One Family of God. Those who have gone 
 before us in the sleep of peace belong to you not solely or chiefly 
 because of aflinity or relationship, but because both you and they 
 have partaken, by the mercy of our Father in Heaven, of a new 
 nature in Christ. Though we miss them from our side in the 
 daily warfare which we, left behind, are still called upon to wage ; 
 though they are no longer here, going in and out, in daily work 
 or common worship, yet have they as true and real an existence 
 as when they lived on earth, and are one with us in God, who is 
 the Father of all. Doubtless, as in the case of the rich man and 
 Lazarus, they are permitted either directly or by some inscrutable 
 agency, to know what is happening in the world ; interested in 
 those left behind, sorrowful when sin has the dominion, rejoicing 
 when grace triumphs, anxiously waiting for the full fruition of the 
 joy of all the ransomed, and longing for the beautiful breaking of 
 the everlasting day, when that joy in its full perfection shall for 
 ever reign supreme. 
 
 For this, therefore, it follows that though death has both its 
 solemn and sorrowful side, it has likewise another — a side from 
 A'hich to the eye of Faith may be seen the dark cloud's silver 
 lining. He, who took man's nature upon Him in the pure womb 
 of the ever-blessed Virgin, fought the battle of life, agonized and 
 died for us men dead in trespasses and sins ; and by His own 
 inherent power, as God, rose again on the first Easter Day for 
 our salvation. He went down alone to the way of the passage 
 
APPENDIX XIII. 359 
 
 of Jordan. His feet touched the cold waters in the valley of the 
 shadow of death. Through the dark river he passed, reaching 
 the Heavenly Canaan beyond, on the confines of His own home 
 where enshrouded dwells the Eternal in unapproachable majesty. 
 Thither to the land of Paradise He bore the message of redemption 
 by Himself completed, and of death by death overcome. Then 
 the prison-bars were unloosed and the doors flung open that the 
 prisoners might rejoice because of Calvary, and in due course 
 obtain the consummation of their hopes in Him. As Zechariah of 
 old, prophesying in the Name of the Lord, had declared — " I will 
 bring the third part through the fire, and will refine them as 
 silver is refined, and will try them as gold is tried : they shall 
 call on my Name, and I will hear them : I will say, It is my 
 people : and they shall say, The Lord is my God." '■' 
 
 Yet now, until the great day for the restitution of all things, 
 they wait for the full realization of the loving-kindness of God, — 
 those, that is, who have died in His faith, fear, and favour. Not 
 yet have they attained to the vision of the Eng in his beauty. 
 Safe and surely secure from temptation, they are, it may be, 
 paying a penalty, if it be still unpaid, because of the sins and 
 frailties of this mortal life ; waiting God's will and work until it 
 shall please Him in a time accomplished to unfold the glories of the 
 city of peace. For themselves, therefore, we may beheve that 
 they desu-e to be remembered by those still in the flesh when the 
 life-giving Eucharist is ofiered, and the mingled voices of our 
 worshippers here rise to God's throne. " Have pity upon me, have 
 pity upon me, ye my friends, for the hand of God hath touched 
 me." Need this Christian lesson be further set forth, or more 
 closely applied as regards those whom, whether recently or more 
 remotely we have loved and lost ? 
 
 On the present occasion, as you know, we have specially to 
 
 * Zechariah xiii. 9. 
 
36o PRAYERS FOR THE DEPARTED. 
 
 remember one who was with us so lately, known to many, 
 respected and regarded by all, the Vicar of an adjoining parish, 
 closely connected with this by his office,* whose almost sudden 
 death has caused sorrow, and a deep feeling of loss to not a few. 
 Making no noise in the world, and courting no populai-ity, at the 
 same time unflinching in his statement of Divine Truth, yet owning 
 no enemies, he was a warm and sincere supporter of the Catholic 
 Revival, with boldness, zeal, and discretion. Six weeks ago and 
 he, we might have held, had still many years of life and useful- 
 ness before him. Burdened, however, by the anxieties — never 
 adequately realized except by those who have to bear them — of a 
 large London parish, with constant toil of mind and body, he 
 nevertheless appeared in ordinary health and spirits. But such 
 was only an appearance. Unremitting in labour, steady, regular, 
 sometimes with help, frequently with little sympathy expressed, 
 and sometimes single-handed, he had here worked in his sacred 
 office for nearly a quarter of a century. And this had naturally 
 told upon the constitution of one who was keenly sensitive and 
 never so physically strong as he seemed. So that when the attack 
 came, and he lay prostrate, there was little o'r no power to enable 
 him to rally. The light it is believed had for some time been 
 burning low, and yet it burned lower still and so went out. 
 
 Not here would we lift the veil before the chamber of death to 
 declare more than that as a pure and self-denying Christian priest 
 he had lived, and as a pure and self-denying Christian priest he died. 
 One, erewhile a respected fellow- worker with myself here, ministered 
 tenderly to the dying, and then gave him our Lord's Body and 
 Blood, — blessed viaticum for the soul in its passage through the 
 gate of death. Calm, recollected, patient, forgiving, suffering 
 
 * The Vicar of St. John's, Water- Church and Vicarage of All Saints', 
 loo Road, is the cx-offirio patron of the Lamhcth. 
 
APPENDIX XIII. 361 
 
 keenly, but keen in faith, the spirit of the sick man passed upward 
 to the God who gave it. And Death was there. 
 
 For ourselves the warning is momentous, the lessons pertinent 
 and marked. " One shall be taken and another shall be left." 
 " The night cometh when no man can work." What is our case 
 that the good and merciful God has left us with the day of grace 
 upon us, while He has called some far more deserving of his good- 
 ness and mercy away ? Why is it that shroud and shell and 
 coffin have been ordered for others, borne away from their old 
 homes, and that our frames still glow with life and strength and 
 health ? beloved, let us each point the moral for himself ; in 
 solemn earnest and hearty intention let us all prepare to meet our 
 God. 
 
 But no more for ourselves. "What has been said will suffice. 
 Ours be not self-contemplation and selfishness, but true Christian 
 charity. Let us ever remember the departed. With some, their 
 memories soon fade and are forgotten ; with others they remain 
 green and fre.sh through the summer and autumn of a long life, 
 even into the chill and loneliness of its winter-time and close. So 
 be it with all gathered here. Though others may forget and 
 mention not their names, let no return of their anniversary 
 remain unused and unhonoured by us. As the hai't desires the 
 water-brooks, so do the souls of those departed in Christ long for 
 Almighty God. To Him they cry out of the deep. As we turn 
 over the sacred books they used in their lifetime, as we linger in 
 the homes dearer to us because they were their homes too, when 
 we go to visit the graves where their bodies rest, away from the 
 dust and turmoil of this vast city, in a sleeping- place where the 
 grass grows green and the sunshine falls ; or when in dull 
 November, year by year, All Souls' Day comes round again, with 
 its hallowed associations and loving duties, let us always remember 
 the departed and pray, " Lord, thy kingdom come." " A little 
 
362 FRAri:RS FOR THE DEPARTED. 
 
 Avhile," as he remarked on his death-bed, whose ruemory and 
 worth are before us to-day, " A little while, and this separation 
 shall be ended." And when it is ended there shall be a break and 
 a parting nevermore, for God shall be all in all. 
 
 Lord, have mercy on the departed and hasten Thy coming. 
 Christ, be merciful to the dead, and raise them up again at the last 
 day. Lord, be merciful to him whom we love, taken from us. 
 And though links be broken here, because of our sins, do Thou, 
 pitiful and most merciful, because of the Passion on Calvary, here- 
 after bind them and us together again in Thyself, when and as 
 Thou wiliest, for ever and evermore. Amen. 
 
INDEX. 
 
 "Abraham's Bosom," the Term, 66. 
 
 Active Interconnnunion, 92. 
 
 All Souls' College, Oxford, Graces 
 
 used at, 285. 
 Ancient Monumental Inscriptions, 
 
 298. 
 Angelic Operations on Earth, 5. 
 
 „ Operations on Individuals, 6. 
 Anglo-Saxon Customs regarding the 
 Dead, 81, 82, 83, 84, 
 87. 
 ,, Psalter, 82. 
 
 Allatius on Prayer for the Dead, 33. 
 All Souls' Day, 102. 
 Anniversaries, Mass on, 225. 
 Anniver.sary of the Dead, The, 100. 
 Anthologium, The, 49. 
 Apostolical Constitutions contain 
 
 Prayer for the Dead, 67. 
 Aquinas, St. Thomas, on Divine 
 
 Love, 18. 
 Articles of 1536, The Ten, 139. 
 
 BaUiol College, Oxford, Graces used 
 
 at, 287. 
 Beads, Foi-ms of Bidding the, 274. 
 Beadsmen, Ofltice of, 101. 
 Bede's Historj^ 81, 83, 87. 
 Bond created by the Sacraments, 7. 
 Brasenose College, Oxford, Grace 
 
 used at, 286. 
 Bucer's Axguments against Prayer 
 for the Dead, 153. 
 ,, Influence in England, 146. 
 Burial of the Dead, 13. 
 
 „ Service, Character of the, 149. 
 
 Calvin's Influence in England, 146. 
 Care for the Dead amongst the An- 
 cients, 12. 
 „ „ imder the Patri- 
 
 archs, 24, 25. 
 Catacombs, Inscriptions from the, 20, 
 21. 
 
 Celebratio Coena Domini in Funeri- 
 
 bus, 272. 
 Chantries, Suppression of the Eng- 
 lish, 138. 
 Chantry, The Perpetual, 100. 
 Charity and its Fruits, 92. 
 Church Militant, The, 18. 
 „ Patient. The, 18. 
 „ Proj>eity, Sir H. Spelman 
 on, 139. 
 Triumphant, The, 18. 
 Commemoration of the Dead a most 
 
 ancient Tradition, 65. 
 Communication of Good "Works and 
 
 Offices, 19. 
 Communion of Saints, 146. 
 
 with the Father, 3. 
 with the Son, 3. 
 with the Spirit, 4. 
 with the Angels, 5. 
 between the Faithful, 7. 
 in the Eucharist, 8. 
 Service in King Ed- 
 ward VI. ' s Fii-st Prayer 
 Book, 270. 
 „ St. Paul on, 9. 
 
 ,, unaffected by Death, 9. 
 
 ,, of Saints perfect in 
 
 Heaven, 9. 
 „ Fruits of, 11. 
 
 ,, Reality of Spiritual, 11. 
 
 " Communionem Sanctorum," The 
 
 Clause, 8. 
 Constitutions, Apostolical, The. 67. 
 Corpus Clu-isti CoUege, Oxford, Graces 
 used at, 283. 
 
 Daily JIass for the Dead, 226. 
 Daniel's Codex Liturgicus, 49. 
 Day of the Lord, The, 46. 
 Dead, Baptism for the, 44. 
 
 „ Burning of the, 13. 
 
 „ Burial of the, 13. 
 
 „ Care for the, 12. 
 
364 
 
 INDEX. 
 
 Dead, Embalming of the, 13. 
 
 „ Office for the, 228. 
 
 „ Matins for the, 236. 
 Death of Bishops and Abbots publicly 
 
 announced, 87. 
 Denzinger's Eitus Oricntalium, etc., 
 
 49. 
 Departed Spirits, The Place of, 42. 
 " Dirige," Use of the term, 96. 
 Doles at Funerals, 98. 
 
 „ The Use of, 83. 
 
 DolKnger on Purgatory, 16. 
 
 Early Christian Writers, Vagueness 
 of, 89. 
 
 Egyptians, Mythology of the, 13. 
 
 Eleemosynary Institutions, Dr. Ste- 
 phens on, 138. 
 
 Enoch's Translation, 22. 
 
 First Prayer Book of Edward VI , 
 
 142, 143, 144, 270. 
 Form of Bidding the Beads (various), 
 
 274. 
 Funerals, Use of the Cross at, 82. 
 
 " Gospellers " of the Eeformation 
 
 Era, 151. 
 Gough Missal, The, 275. 
 Grace at All-Souls' CoUege, Oxford. 
 285. 
 
 ,, Pembroke College, Oxford, 
 285. 
 
 ,, Queen's College, Oxford, 
 285. 
 
 „ St. Edmund Hall, Oxford, 
 292. 
 
 „ St. Peter's CoUege, Cam- 
 bridge, 292. 
 
 „ Iveligious House, Little Gid- 
 ding, 293 
 
 ,, Lambeth under Abp. Laud, 
 294. 
 
 ,, Winchester College, 294. 
 
 ,, Lincoln College, Oxford, 
 289. 
 
 „ Christ Church, Oxford, 290. 
 
 „ Jesus CJollege, Oxford, 291. 
 
 „ St. Mary Magdalene Col- 
 lege, Oxford, 281. 
 
 „ Oriel College, Oxford, 282. 
 
 , , Merton College, Ox ford, 283. 
 
 „ New College, Oxford, 277. 
 
 ,, University College, Oxford, 
 277. 
 
 „ Trinity College, Oxford, 280. 
 
 „ Trinity College, Cambridge, 
 292. 
 
 Grace at Corpus Christi College, Ox- 
 ford, 283. 
 „ Wadham College, Oxford, 
 
 284. 
 „ Brasenose College, Oxford, 
 286. 
 Balliol College, Oxford, 287. 
 „ Worcester College, Oxford, 
 
 288. 
 „ St. John's College, Oxford, 
 289. 
 Graces used at the Colleges of Oxford 
 
 and Cambridge, 277. 
 Gregorian Sacramentary, The, 62. 
 
 Hades, The Greek, 13. 
 Hearse in Beauchamp Chapel, 97. 
 ,, at Tanfield Church, 97. 
 „ Use of the, 96. 
 Hebrew Ritual of the Spanish Jews, 
 
 36. 
 Hell, Our Lord's Descent into, 42. 
 
 „ a Place for the Lost, 90, 91. 
 Hilda, Abbess of Whitby, Death of, 
 
 87. 
 Holy Communion at Funerals, 271. 
 
 In Commend ationibus Benefactorum, 
 
 29i3. 
 Indulgences, Pope Leo X. and, 134. 
 „ farmed by Dominicans, 
 
 135. 
 
 „ Augustinians, 135. 
 
 Inhuinatio Defuncti {secundum usum 
 
 Sarnin), 197. 
 Intercommunion between Saints on 
 
 Earth and Saints in Heaven, 8. 
 Intercession, The Duty of, 184. 
 Invocation of Angels still practised 
 in England, 6. 
 ,, Saints, 19, 103. 
 
 Jesus College, Oxford, Graces \ised 
 
 at, 291. 
 Jewish Grave-stones in the Crimea, 
 33. 
 ,, Catacomb at Rome, Inscrip- 
 tions in the, 34. 
 „ Inscription in Germany, 37- 
 „ Belief in the Resurrection, 29. 
 ,, Prayers for the Dead, 33, 34, 
 
 35, 36, 37. 
 „ Monumental Inscriptions, 33. 
 34, 37. 
 Josephus on Prayer for the Dead, 32. 
 
 Lau'l, Archbishop, 155. 
 
INDEX. 
 
 3'''5 
 
 Liber Festivalis, Bidding Prayer from 
 
 the, 275. 
 Limbus Infantium, 90. 
 
 „ Patrum, 90. 
 Lincoln College, Oxford, Graces used 
 
 at, 289. 
 Littledale on Prayers for the Dead, 
 
 16. 
 Litiirgia Romana Vetus, 62. 
 Liturgy of St. Ignatius, 57- 
 
 the Monophysites, 57. 
 the Syro- Jacobites, 57. 
 St. Gregory Abulfaragius, 
 
 58. 
 St. Cyril, 58. 
 Alexandria, 58. 
 St. Basil, 59. 
 St. Celestine, 59. 
 St. Lionysius, 59, 63. 
 Michael of Antioch, 59. 
 John Bar Madan, 59. 
 St. James of Botna, 60. 
 Malabar, 60. 
 the Church of Abyssinia, 
 
 61. 
 St. Peter, 62, 63. 
 St. Xystus, 63. 
 the Mozarabic, 62. 
 St. James, 50, 58. 
 St. James (Rattray's Ver- 
 sion), 51. 
 Christians of St. Thomas, 
 
 50. 
 St. Mark, 52, 61. 
 St. James, Brother of our 
 
 Lord (corrupt), 53. 
 St. Clement, 53. 
 the Scotch Episcopalians, 
 
 52. 
 St. Clement (Jacobite), 
 
 54. 
 the Apostolical Constitu- 
 tions, 54. 
 St. John Chrysostom, bb, 
 the Nestorians, 56. 
 the Apostles, 56. 
 Theodore of Mopsuestia, 
 57. 
 
 „ of the Church of England, 
 
 142, 145. 
 Loving Cup, Use of the, 85. 
 Luther's heretical notions, 151. 
 
 Maccabees, The Books of, 30. 
 Magdalene College, Oxford, Graces 
 
 used at, 281. 
 Mai, Cardinal, De Papiri Vaticani, 
 
 14. 
 
 Maitland on the Reformation, 151. 
 Mamachi's Origines Christianas, 82. 
 Manual, The York, 275. 
 Manuale Sarisburiensis, 96. 
 Martyr's (Peter) Influence in Eng- 
 land, 146. 
 Mass of Requiem, 94. 
 
 „ of the Holy Trinity, 95. 
 
 „ of our Lady, 95. 
 Mass-penny, The, 96. 
 Masses for the Dead, after Salisbury 
 
 use, 220. 
 Mediaeval Rites of Sepulture, 97. 
 Merton College, Oxford, Grace used 
 
 at, 283. 
 Missa in Cemeterio, from Abp. Ecg- 
 
 bert's Pontifical, 269. 
 Missa pro Defunctis secundum 
 
 Ritum Romanum, 211. 
 Missal of Leofric, 82, 86. 
 Monasteries, Suppression of the Eng- 
 lish, 136, 137. 
 „ Spoliation of the Eng- 
 
 lish, 137. 
 Month's Mind, The, 99. 
 Mythology of the Egyptians, 13. 
 
 Nestorian Service for Burial of a 
 Priest, 57. 
 
 Obit, The, 99. 
 
 Office for the Dead (after the Roman 
 Rite), 228. 
 
 Officium Defunctorum, 95. 
 
 One Family of Christ, The, 18. 
 
 Onesiphorus, Prayer for, 45. 
 
 Order for the Burial of Infants (ac- 
 cording to the Roman Rite), 263. 
 
 Oriel College, Oxford, Graces used 
 at, 282. 
 
 Origen on Prayer for the Dead, 69. 
 
 Paradise, 90. 
 
 Pembroke College, Oxford, Graces 
 
 used at, 285. 
 Penitent Thief, The case of the, 40, 
 
 41, 42. 
 Perpetual Chantry, The, 100. 
 " Placebo," Use of the Term, 95. 
 Prayer of Oblation, 147. 
 Prayer, St. Thomas Aquinas on, 
 182. 
 „ Bishop Hammond on, 183. 
 Prayers for the Dead, 155. 
 
 „ „ Reasons for, 185, 186, 
 
 187, 188. 
 ,, „ Council of Florence on, 
 188. 
 
366 
 
 INDEX. 
 
 Prayers for the Dead, Bishop Alex. 
 Forbes on, 188. 
 
 ,, ,, Gerson, Chancellor, on, 
 16 9. 
 
 ,, „ Malcolm M'CoU on, 190, 
 193. 
 
 „ ,, in Consecration Ser- 
 vice (a.d. 1620), 158. 
 
 ,, „ Bishop Overall on, 160. 
 
 ,, „ Bishop Cosin on, 160, 
 161, 162. 
 
 ,, ,, Bishop Buckeridge on, 
 162. 
 
 „ ., Bishop de Dominis on, 
 167. 
 
 ,, „ in Consecrafion Ser- 
 vice of St. Peter's 
 College, Cambridge, 
 (a.d. 1632), 163. 
 
 „ „ Bishop W. Forbes on, 
 164. 
 
 ,, „ Herbert Thorndike on, 
 165, 167. 
 
 ,, ,, Last Century Examples 
 of, 178. 
 
 „ „ Last Century Bidding 
 Prnyer containing, 
 179. 
 
 ,, „ taught by the Mediae- 
 val Church, 92, 93. 
 
 ,, ,, Bishop Wilson on, 176. 
 
 ,, ,, rejected by Burnet, 
 Hoadley, and their 
 school, 176. 
 
 „ „ rejected by the Puri- 
 tans, 176. 
 
 „ „ taught by the Church 
 of England, 177, 178. 
 
 ,, „ Dr. Samuel Johnson on, 
 179. 
 
 „ ,, Bishop Hcber on, 179. 
 
 ,, ,, Bishop Barrington on, 
 180. 
 
 ,, „ Bishop Legge on, 180. 
 
 „ ,, lUshop Kaye on, 180. 
 
 ,, ,, Bishop VVilberforco on, 
 180. 
 
 ,, ,, Buccr'sargumenlsagst., 
 153. 
 
 ,, „ univ(!rsal in earliest 
 Christian era, 15. 
 
 ,, ,, in the lime of Judas 
 I\Iaccabeus, 14. 
 
 ,, ,, Dr. Brett on, 165. 
 
 „ ,, in special service for 
 Kirg Charles's Mar- 
 tyrdom, 168. 
 
 „ ,, Bishop Gauden on, 169. 
 
 Prayers for the Dead, Bishop Jeremy 
 Taylor on, 169, 170. 
 I'ishop Ken on, 171. 
 Jeremy Collier on, 
 
 172. 
 Joseph Bingham on, 
 
 174. 
 Charles Wheatley on, 
 
 175. 
 Bishop Gunning on, 
 
 175. 
 Bishop Smallridge on, 
 
 175. 
 'Archbishop Sheldon on, 
 
 156. 
 Bishop Blandford on, 
 
 156. 
 Bishop Andrewes on, 
 
 157, 158. 
 Archbishop Bramhall 
 
 on, 157. 
 Archbishop Usher on, 
 
 157. 
 Dr. Hammond on, 157. 
 Bishop Hickos on, 157. 
 Bishop Beveridge on, 
 
 156. 
 Hamon L' Estrange on, 
 
 156. 
 John Johnson on, I5S. 
 Pre-Reformation Inscriptions, 303. 
 Prison House, The, 39. 
 Processional, The Salisbury, 274. 
 Proctor on the Buriitl Service, 148, 
 
 149. 
 Progression after Death, 47. 
 Pseudo-Origen on Prayer for the 
 
 Dead, 69. 
 Purgatory, St. Paul on, 106. 
 
 „ Anglican Documents on, 
 
 141. 
 „ Early Opinions concern- 
 
 ing, 105. 
 „ St. Clement of Alexan- 
 
 dria on, 109. 
 „ Origen on, 109, 110, 111. 
 
 ,, St. Hilary on, 111, 112. 
 
 „ St. Gregory Nazianzen 
 
 on, 112. 
 ,, St. Ephrem Syrus on, 
 
 112. 
 „ St. Jerome on, 113. 
 
 ,, St. Augustine on, 113, 
 
 114. 
 ,, St. Paulinus of Nola on, 
 
 114. 
 ,, St. Cyprian on, 115. 
 
 „ St. Chrysologuson, 116. 
 
INDEX. 
 
 3^7 
 
 Purgatory, St. Gregory of Nyssa on, 
 
 llo. 
 ,, Venerable Bede on, 117. 
 
 „ St. Catherine of Genoa 
 
 on, 118— 18S. 
 „ Seven Conceptions of, 
 
 118, 119, 120. 
 ,, The Synod of Bethlehem 
 
 on, 120, 121. 
 „ Chrysanthus, Patriarch 
 
 of Jerusalem, on, 122. 
 ,, Four Opinions regarding, 
 
 107. 
 ,, Council of Trent on, 123, 
 
 128. 
 ,, Thirty-nine Articles on, 
 
 123. 
 Dr. J. M. ISTeale on, 126. 
 ,, Cardinal Fisher on, 129. 
 
 ,, Barnes, the Benedictine, 
 
 on, 129. 
 ,, Christopher Davenport 
 
 on, 129. 
 ,, Dr. J. H. Newman on, 
 
 129. 
 ,, Professor Klee on, 108. 
 
 „ Archbishop Usher on, 107. 
 
 ,, Dr. Deacon on, 106. 
 
 „ Bishop A. P. Forbes on, 
 
 106. 
 „ Dr. F. W. Faber on, 106, 
 
 124. 
 „ Dr. Dollinger on, 16. 
 
 „ Cardinal Wiseman on, 
 
 130. 
 „ Tracts for the Times on, 
 
 130. 
 „ Societies for the Relief of 
 
 Souls in, 130. 
 ,, Current Anglican Con- 
 
 ception of, 131. 
 
 Queen's College, Oxford, Graces iised 
 at, 285. 
 
 Raising of the Spirit of Samuel, The, 
 
 26, 29. 
 Reformation, Controversies at the, 154. 
 „ Reaction to the, 144. 
 
 „ Rev. W. Maskell on 
 
 the, 155. 
 Relaxation of Sin hereafter, 18. 
 Religious House at Little Gidding, 
 
 Graces used at the, 293. 
 Renaudot on the Antiquity of Prayers 
 
 for the Dead, 65. 
 Resurrection of the Body, 22, 23, 29, 
 32. 
 
 Rich Man and Lazarus, The Case of 
 
 the, 40. 
 Rites of Burial, 96. 
 
 ,, the Church of Durham, 150. 
 Rituale Ecclesias Dunelmensis, 83. 
 Runic Inscription at Lancaster, 84. 
 
 Sacramentarium Leonianum, 62. 
 Sacramentary, The Gregorian, 62. 
 Sacrilege, Bishop South on, 138. 
 St. Ambrose on Prayer for the Dead, 
 
 74. 
 St. Augustine on Praver for the Dead, 
 
 75, 76, 77, 78. 
 St. Chryscstom on Prayer for the 
 
 Dead, 71, 72, 73. 
 St. Cyprian on Prayer for the Dead, 
 
 69. 
 St. Cyril on Prayer for the Dead, 70. 
 St. Edmund Hall, Oxford, Graces 
 
 used at, 292. 
 St. Ephrem on Prayer for the Dead, 
 
 78, 79. 
 St. Epiphanius on Prayer for the 
 
 Dead, 70. 
 St. Gregory on Prayer for the Dead, 
 
 75. 
 St. Peter's College, Cambridge, 
 
 Graces used at, 292. 
 St. Thomas Aquinas on the Punish- 
 ment for Sin, 91. 
 Saints, Invocation of, 19. 
 „ A Technical Term, 2. 
 ,, The Assembly of the, 2. 
 Salisbury Processional, Bidding 
 
 Prayer from the, 274. 
 Samuel, Raising the Spirit of, 26, 29. 
 Sanctified, The, 1. 
 Second Prayer Book of Edward VI., 
 
 147. 
 Sects at the Reformation, Increase of, 
 
 152. 
 Sepulture, Use of the Cross in, 82. 
 Seven Jlassos for the Dead, The, 99. 
 Soul Mass, The, 94. 
 " Soul Shot," Use of the Term, 82. 
 Spirit, The Work of the Holy, 4. 
 Spirits, The Place of Departed, 42. 
 Spiritual Bonds unbroken by Death, 
 
 21. 
 Story of Imma and Tunna, Bede's, 86. 
 
 Tartarus, The Latin, 13. 
 TertuUian on Prayer for the Dead, 68. 
 ,, „ Oblations for the Dead, 
 67. 
 Tetzel, John, and Indulgences, 134. 
 Thanksgiving after Meat, 85. 
 
368 
 
 INDEX. 
 
 Theodore, Archbishop, on Mass for 
 
 the Dead, 95. 
 Thorpe's Homilies of the Anglo-Sax on 
 
 Church, 81. 
 Trinity College, Oxford, Graces used 
 at, 280. 
 „ „ Cambridge, Graces 
 
 used at, 292. 
 
 University College, Oxford, Graces 
 
 used at,"^ 277. 
 Use of the Cross at Funerals, 82. 
 
 „ „ in Sepulture, 82. 
 
 „ Loving-cup, 85. 
 
 Use of the Hearse, 96. 
 
 Venial Sins, 16. 
 Vigilia Mortuorum, 95. 
 
 Wadham College, Oxford, Graces 
 
 used at, 284. 
 Winchester College, Graces used at, 
 
 294. 
 Witch of Endor, The, 26. 
 Worcester College, Oxford, Graces 
 
 used at, 288. 
 
 York Manual, The, 275. 
 
 THE END. 
 
 PRINTED BY VrRTUK AXD CO., CrTY ROAD, tOXDOW. 
 
WORKS BY THE 
 EEV. FEEDEEICK GEORGE LEE, D.C.L., F.S.A. 
 
 VOLUMES OF SERMONS. 
 
 Eecently published, 8vo, in cloth, 10s. 6d., 
 
 Sttxnom parocfjial an& ©ccajStonal* 
 
 " One of the main causes of that popularity, not of the very highest class 
 perhaps, which the advanced school of so-called ' Ritualists ' has attained, is 
 to he found in the circumstance that many of them can preach. They are 
 lively, picturesque and dramatic. In a volume of Sermons which has just 
 reached lis, Dr. Lee's, we recognise a good deal of vigour, and, as they arc 
 usually concerned with practical subjects, there is little that can offend. 
 Somewhat stilted and over-ornate in diction, they do not satisfy a very pure 
 taste : hut the fact is that Sermons ought not to be over-refined. A false 
 metaphor, so that it tells, is better than over-correct platitudes ; and we can 
 quite believe that, in all senses of the word, not excluding the best sense, 
 l)r. Lee is a striking as he certainly is an eloquent preacher." — Christian 
 Remembrancer. 
 
 " Marked with all the grace and elegance that distinguish the spirit of 
 their learned author. There is also a spirit of life in them which must have 
 been very telling upon the hearers and renders them agreeable to the reader. 
 We commend the volume to our readers as being far superior to the ordinary 
 run of published Sermons." — Church Times. 
 
 " He preaches eloquently, and were our office a purely literary one, we 
 might bestow praise on much of the reasoning and the composition of this 
 volume " — Clerical Journal. 
 
 " Dr. Lee is a fltcile writer, and these Sermons are weU written and 
 vigorous. There are a good many which are almost entirely practical, there 
 are several which are exegetical, and others almost purely theological. In 
 most there is a good deal of Patristic quotation and illustration well intro- 
 duced ; in many there is a quiet vein of poetical feeling which is decidedly 
 pleasant, and generally the theology is accurate." — Literary Churchman. 
 
 " These Sermons are characterized by the flowing diction and pleasing 
 imagery which usually adorn the author's writings, together with his fervent 
 love of the Catholic Faith, and appreciation of everything in it which may 
 be said, in a special sense, to be morally and spiritually elevating." — Church 
 Review. 
 
 "The volume before us contains twenty-one Sermons in the best style of 
 their author. There is the same amount of eloquence and dogmatical exact- 
 ness which characterize the Sermons he has already committed to the press, 
 and even upon such a subject as the ' Catholic Revival ' the moderate tone of 
 his remarks must be apparent to all. Some one or two in the volume have 
 already appeared. Of the others we cannot speak in too high terras. Of 
 those preached in the Advent and Christmas seasons, which are pregnant 
 with earnestness and beauty of expression, those preached in Advent, on the 
 necessity, the time, the mode, the reward, of repentance are amongst the 
 highest order of awakening eloquence. Some of the Sermons are upon our 
 Lord's miracles; that entitled 'The Tempest stilled' is very beautiful. A 
 film but temperate protest against the modern perversion which substitutes 
 a sham Communion Office for the weekly celebration of the Holy Eucharist, 
 will be foimd in the ' Vain Oblation.' Merely to say that Dr. Lee's reputa- 
 tion as a preacher is well sustained by these Sermons is not enough. Those 
 who heard and those who read them cannot fail to carry away much 
 benefit." — John Bull. 
 
 London : J. T. HAYES, LyaU Place, Eaton Square. 
 
Recently published. 8vo, 572 pages. Price 16s,; hi/ Post, 17s. 
 
 DEDICATED TO THE ARCHBISHOP OF CANTERBURY. 
 
 ^Ije 19*alitrit|) of tfje 3i)oIj) ©rtr^r$ of 
 tfje (Kljurclfj of <J?ngIanli 
 
 MAINTAINED AND VINDICATED BOTH THEOLOGICALLY 
 AND HISTORICALLY. 
 
 By the Kev. F. G. LEE, D.C.L., F.S.A., 
 
 Vicar of All Saints', Lambeth. 
 
 " Literally bristles -with facts and references, which it will behove the 
 lionian Communion either to disprove, or else to admit the validity of 
 Anglican Orders. Dr. Lee, by his clear, vigorous style, his short chapters, 
 liis pointed illustrations, has removed every trace of dreariness fi-om his 
 elaborate treatise." — Church Review. 
 
 " The work is undoubtedly a most precious contribution to the literature of 
 lie-union. What learning and valour can do to demonstrate the inherent 
 vitality of the good old Chuich of England, Dr. Leo has done in the present 
 work." — Church Herald. 
 
 "We have carefully read Dr. Lee's work on Anglican Orders, and would 
 recommend it to all who desire to know what learned Anglicans have to gay in 
 defence of their validity, in which, no doubt, many believe with unshaken 
 firmness, notwithstanding all that has been said on our side in their dis- 
 ])aragement. This work is very complete, and no doubt ^\dll be henceforth 
 the btaudard library book on the subject." — Catholie Opinion. 
 
 " Wo have to thank Dr. Lee for a very painstaking work. He succeeds 
 better, perhaps, in historical than in doctrinal questions. His chapter on 
 Intention, for instance, attains perfectly to the only sensible and right con- 
 clusion. But it is by a process that does not strike us as lucid. He has 
 worked hard and industriously, however, to get together and to arrange 
 the multifaiious inlorniation that bears on his subject. And he has 
 added some new inlormation to th'it already collected. We would speciallj' 
 draw attention to some letters from the Ea.stern clergy, particularly to one 
 on p. 552. And the drift of liis book and summary of its argument at the 
 conclusion, undoubtedly put the question on its right footing." — Guardian. 
 
 " Dr. Lee establishes fully, by citing at length a great variety of ordinals, 
 and giving the opinions of the most learned canonists, that the essentials of 
 consecration are only four — episcopal chara(^ter in the consecrators ; canonical 
 capacity in the bishop-eloet ; impo.sition of hands, and a form of prayer, 
 which in somo place or other — the actual position being immaterial — 
 expresses the nature of the office to be conferred. No other work on 
 Anglican Orders has any pretensions to com])aro with Dr. Leo's on this bead, 
 either in copiousness or cogency, and if it hud gone no further than tliis part 
 of the subject, it would nevertheless have thereby established its reputation 
 and value." — Union lieview. 
 
1 1012 01160 7530