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until the day of the resurrection, unto which all these prayers had special reference. This do I conceive to be the right meaning of Epiphanius's answer, as suiting best both with the general intention of the Church, which he taketh upon him to vindicate from the misconstruction of Aerius, and with the application thereof unto his objection, and with the known doctrine of Epiphanius, delivered by him elsewhere in these terms:

And for the general intention of the Church, beside what already hath been at large declared of the times past, let us a little compare the ancient practice of Praying for the dead maintained by Epiphanius, with the footsteps which remain thereof in the Euchologue used by the Grecians at this very day. For

First, that the parties prayed for are not supposed to be in any place of torment, appeareth by that speech which they apply to the party deceased, even in the midst of the prayers which they make for the forgiveness of his sins and the resting of his soul;

And by the prayer following:

Secondly, that they make these prayers as well for the righteous as for sinners, this orison, among others, doth demonstrate:

Thirdly, that in these prayers they aim at those ends expressed by Epiphanius, as well the testifying their belief of the peregri-