memory.  On these occasions the most extraordinary enthusiasm prevailed; sometimes the ardour of the worshippers, as St. Chrysostom [St. Chrys.  Paris, 1718.  Vol. xii. p. 330.] tells us, approaching madness.  But even at times of less excitement, by contemplating, immediately after his death, the acts and sufferings of the martyr, and recalling his words, and looks, and stedfast bearing, and exhorting each other to picture to themselves his holy countenance then fixed on them, his tongue addressing them, his sufferings before their eyes, encouraging all to follow his example, they began habitually to consider him as actually himself one of the faithful assembled round {67} his tomb.  Hence they believed that he was praying with them as well as for them; that he heard their eulogy on his merits, and was pleased with the honours paid to his memory:  hence they felt sure of his goodwill towards them, and his ability, as when on earth, to promote their welfare.  Hence they proceeded, by a fatal step, first, to implore him to give them bodily relief from some present sufferings; then invoking him to plead their cause with God, and to intercede for the supply of their spiritual wants, and the ultimate salvation of their souls; and, lastly, they prayed to him generally as himself the dispenser of temporal and spiritual blessings.

The following then is the order in which the innovations in Christian worship seem to have taken place, being chiefly introduced at the annual celebrations of the martyrs:—­

1st.  In the first ages confession and prayer and praise were offered to the Supreme Being alone, and that for the sake of his Son our only Saviour and Advocate:  when mention was made of saint or martyr, it was to thank God for the graces bestowed on his departed holy ones when on earth, and to pray to God for grace that we might follow their good examples, and attain, through Christ, to the same end and crown of our earthly struggles.  This act of worship was usually accompanied by a homily setting forth the Christian excellences of the saint, and encouraging the survivors so to follow him, as he followed Christ.

2nd.  The second stage seems to have been a prayer to Almighty God, that He would suffer the supplications and intercessions[19] of angels and saints to prevail {68} with him, and bring down a blessing on their fellow-petitioners on earth; the idea having spread among enthusiastic worshippers, as I have already observed, that the spirits of the saints were suffered to be present around their tombs, and to join with the faithful in their addresses to the throne of grace.

    [Footnote 19:  The Greek word [Greek:  presbeia], “embassy,”
    employed on such occasions, is still used in some eastern
    Churches in the same sense.]