respect. That of Jerusalem prays:-"Remember, O Lord God, the spirits and all flesh, those of right faith whom we have mentioned and whom we have not mentioned, from Abel the Just to this day. Do Thou Thyself give them rest [or refresh them] in the region of the living, in Thy kingdom, in the delights of Paradise, in the bosoms of our holy Fathers Abraham, Isaac, and Jacob, whence sorrow, grief, and lamentation are banished away, where the light of God's countenance visits and shines continually i." That of Alexandria prays:-"Rest [or refresh] the souls of our fathers and brethren who have fallen asleep before us in the faith of Christ, remembering the forefathers, fathers, patriarchs, prophets, apostles, martyrs, confessors, bishops, saints, just, every soul perfected in the faith of Christ; and those whom on this present day we commemorate, and our holy Father Mark, the Apostle and Evangelist, who shewed us the way of faith," [then after reading the diptychs of the departed,] "and of all these rest [or refresh] the souls in the tabernacles of Thy saints in Thy kingdom, granting them the good things of Thy promises which eye hath not seen, &c. Refresh their souls, and vouchsafe to them the kingdom of heaven." That of Constantinople separates off " the oblation for the forefathers, fathers, patriarchs," &c., with the clause "at whose intercessions may God visit us;" and proceeds, "And remember all who are fallen asleep before us in the hope of the resurrection unto eternal life; and rest [or refresh] them where the i Assem., Cod. Lit., v. 46. j Ass., vii. 24-26. light of Thy countenance visits." The Liturgy of St. Chrysostom, now "in use through the four Patriarchates and Russia, except on the few days on which St. Basil's Liturgy is said," has no special form for those mentioned in the diptychs of the departed. That of St. Basil provides a prayer "For the rest and forgiveness of the soul of Thy servant N. In a lightsome place, where grief and lamentation are fled away, rest [or refresh] him.” In the Roman Liturgy, the prayers are more varied. In the Canon of the Mass is a prayer "upon the diptychs" (occurring in a different place, in the Sacramentary of St. Gregory) :-" Remember also, O Lord, Thy servants and handmaidens (N. and N.) who have gone before us with the seal of faith, and sleep in the sleep of peace. To them, O Lord, and to all who are at rest in Christ, we intreat Thee to grant a place of refreshment, of light and peace." Other prayers, after the pattern of St. Paul's for Onesiphorus, were for a merciful judgment1; that God would "save the souls of the departed from hell," "from the judgment of vengeance," "from the mouth of the lion," from "the hands of the enemy;" that they endure not "everlasting punishments," "the fire of Gehenna and the flame of hell m." Or, again, that they may "have part in the Opp., iii. p. 4. Ben. Comp. p. 289, n. 70. 1 Gelas. Sacram. Orat., n. 91, post Sepulturam, p. 751, Murat. :"That before the throne of the glory of Thy Christ, severed with those on the right, we may have nothing in common with those on the left." (S. Greg., t. v. p. 233.) m "From the gates of hell deliver their souls, O Lord." (Breviary.) first resurrection "," or " have a blessed resurrec “Absolve, O Lord, the souls of all the faithful departed from all bond of sin, and, Thy grace succouring them, let them attain [mereantur] to escape the judgment of vengeance, and enjoy the bliss of eternal light." (Missa pro Def. Tractus.) "O Lord Jesus Christ, King of Glory, deliver the souls of all the faithful departed from the punishment of hell, and from the lake profound; deliver them from the mouth of the lion, lest hell (tartarus) swallow them up, lest they fall into darkness; but let St. Michael, the Captain, present them to that holy light, which Thou hast promised to Abraham and his seed." (Offert.) "Deliver it [the soul of one buried] not into the hands of the enemy, nor forget him for ever; but command him to be received by the holy angels, and to be brought to the house of Paradise; that, since he hoped and believed in Thee, he may not endure the punishment of hell [inferni] or everlasting punishments," [it used to be panas eternas in old Missals, as Missale Rom., Paris, 1521, Ussher,] "but may possess everlasting joys;" [ib., "on the day of death or of burial"], "that it may escape the place of punishment and the fire of Gehenna, and the flame of hell, in the land of the living." (Gelasian Sacram., n. 91; post obit. Hom., p. 748, Mur.) "May he pass the gates of hell and the ways of darkness," (p. 749). "Deliver him, O Lord, from the princes of darkness and the places of punishment" (p. 750), "that he may be free from the burning of eternal fire" (p. 751). "That thou wouldest deliver him from the torments of hell.” (Greg. Sacram., post lavat. Corp., ib., p. 215 and 216). "Let him be severed from the fierce burning of the boiling Gehenna." (Post sepult. Corpus, p. 217.) "Grant him to escape the flames of eternal punishment, and gain the rewards of eternal life." (Miss. Ambros. in Pam. Lit., i. 450.) So also in the Jacobite Liturgy of St. James :-" Freeing them from the infinite damnation to come, and making them worthy of the joy which is in the bosom of Abraham, Isaac, and Jacob." (Renaud., ii. 38.) "Spare the sinners in the day of judgment," (ibid., 39). "Forgive those sins especially for which in eternity condemnation is prepared," &c., (ibid., 196). "Let them be hidden under the wings of Thy grace, and not be condemned,” (ibid., 222). "Give rest in the habitation of Thy kingdom to all who have fallen asleep in hope of Thee, and free them and us from the unquenchable fire and the worm that dieth not," (ibid., 339; add ibid., 350, 364, 378, 405, 520). " Gelasian Sacram., n. 91, post obit. Hom. in pp. 749, bis. 750, bis. Murat.; add Gallic. Sacram. Miss. pro defunct., ibid., p. 950; S. Greg. tion "," "or that they may obtain eternal felicity in the congregation of the saints;" "may be enrolled in Opp., t. v. p. 228, Paris; Missale Goth., p. 394, ed. Thomas. Mur. "That, severed from the horror of hell [horrore tartareo], placed in Abraham's bosom, the Almighty would vouchsafe to resuscitate them in the first resurrection, which He shall effect." Tertullian, in reasoning against second marriages, asks how she is to pray for the two husbands, the old and the new; and states the boon demanded for the dead one, "refreshment and a share in the first resurrection." (De Monog., x.) "May he rise again among those who rise, and among those who receive their bodies in the day of resurrection may he receive his body, and with the blessed who come at the right hand of God the Father may he come, and among those who possess eternal life may he possess it." (Sacr. Gelas., l. c., p. 749.) "Let us deprecate the mercy of Almighty God for the spirit of our dear N., whose burial is celebrated to-day, that He would receive him in eternal rest, and restore him by a blessed resurrection." (Ibid.) "Let his soul receive no injury, but when that great day of resurrection and reward cometh, vouchsafe, Lord, to raise him with Thy saints and Thine elect; forgive him transgressions and sins to the last farthing,' and let him obtain a life of immortality and an eternal kingdom with Thee." (Ibid., 750.) "Eternal God, Who hast given us in Christ, Thy Only-begotten, our Lord, the hope of a blessed resurrection; grant that the souls of Thy servants, for whom we offer to Thy Majesty this sacrifice of our redemption, may be found meet, through Thy mercy, to attain with Thy saints to the rest of a blessed resurrection." (Præf. Ant. in Pamel. Lit., ii. 609.) "That Thou wouldest command the soul of Thy servant N. to be carried by the hands of Thy holy angels to the bosom of the Patriarch Abraham Thy friend, to be raised up in the last day of the great judgment." (Sacram. Greg., n. 104, p. 214, Murat.) "And may be found meet to be raised among the saints and elect in the glory of the resurrection." (Ibid., and in another prayer, at the grave before interment, p. 215.) "Let us pray that the pity of the Lord would vouchsafe to place him in the bosom of Abraham, Isaac, and Jacob; that when the day of judgment shall come, He may cause him to be raised, and be placed among His saints and elect,” after interment." (Ibid.) The Jacobite Liturgy prays for the person's resurrection (Ren. ii. 167), “Raise them, O Lord, in that last Day, and be Thy face calm towards them: and forgive for Thy mercy's sake their sins and failings." the number of the saints who pleased God." There are prayers also for the recently baptised P, and for eternal remission to those who desired penance, but were cut off by death 9. There were also the wellknown prayers for St. Leo I. and St. Gregory I. specifically ". Perhaps it may not be an improbable conjecture, that the Church at first prayed for all the departed in one tenour, without discriminating, leaving it to God P Sacram. Gelas., n. 96, p. 755, ed. Mur. "Grant to us, Lord, that this oblation, by immolating which Thou didst grant that the offences of the whole world should be pardoned, may profit the soul of Thy servant Leo, through," &c., (Sacram. Gregor., p. 101, ed. Murat.); and, substituting the name Gregory, (ibid., p. 25). The ancient Office in the Apostolic Constitutions, prays :-"We offer to Thee also for all who, from the beginning, have pleased Thee, saints, patriarchs, prophets, just, apostles, martyrs, confessors, bishops, presbyters, deacons, sub-deacons, readers, singers, virgins, widows, laics, and all of whom Thou knowest the names." (Const. Apost. viii. 12, t. i. p. 403. Cotel.) The Liturgy of Theodorus, in use among the Nestorians, goes on in one tenour:-"O our Lord and God, receive from us by Thy grace this sacrifice of thanksgiving, the reasonable fruit of our lips, that there be before Thee a good memory of the ancient just, holy prophets, blessed apostles, martyrs and confessors, bishops, doctors, priests, deacons, and all the sons of the Holy Catholic Church, who in true faith passed out of this world; that through Thy grace, O Lord, Thou wouldest forgive them all the sins and offences which in this world, in their mortal body and soul subject to change, they sinned or offended against Thee; for there is no one who sinneth not." (Renaud., Litt. Orient., ii. 620, 621.) The Armenian Liturgy prays collectively :-"Through this oblation grant health, peace, plenty, &c., through it give rest to all who have heretofore fallen asleep in Christ; to the patriarchs [Adam, Noah, Abraham, &c.], to the fathers, [of tribes, families, of the Armenian people, antistites in its secular sense, C. M.,] to the prophets, to the apostles, to the martyrs, to the bishops, to the elders [i.e. presbyters], |