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§ 2. OF THE PRIMARY INTENTION OF PRAYERS FOR THE DEAD.
§ 3. OF THE PLACE AND CONDITION OF SOULS DEPARTED
§ 4. OF THE OPINION OF THE HERETIC AERIUS TOUCHING PRAYERS FOR THE DEAD.
§ 5. OF THE PROFIT OF PRAYERS FOR THE DEAD TO THE PERSONS PRAYED FOR.
§ 1. Of the Persons for whom after death Prayers were offered in the early Church.
That the truth, then, of things may the better appear, we are here prudently to distinguish the original institution of the Church from the private opinions of particular doctors, which waded further herein than the general intendment of the Church did give them warrant; and diligently to consider, that the memorials, oblations, and prayers made for the dead at the beginning, had reference to such as rested from their labours, and not unto any souls which were thought to be tormented in that Utopian purgatory, whereof there was no news stirring in those days. This may be gathered.
First, by the practice of the ancient Christians, laid down by the author of the Commentaries upon Job, which are wrongly ascribed unto Origen, in this manner:
"We observe the memorials of the saints, and devoutly keep the remembrance of our parents or friends which die in the faith; as well rejoicing for their refreshing, as requesting also for ourselves a godly consummation in the faith. Thus therefore do we celebrate the death, not the day of the birth: because they which die shall live for ever. And we celebrate it, calling together religious persons with the priests, the faithful with the clergy; inviting moreover the needy and the poor, feeding the orphans and widows, that our festivity may be for a memorial of rest to the souls departed, whose remembrance we celebrate, and to us may become a sweet savour in the sight of the eternal God."
Secondly, by that which St. Cyprian writeth of Laurentius and Ignatius, whom he acknowledgeth to have received of the Lord
