of their mortal remains from their former resting-place to a church, for
the most part dedicated to their 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